1.
The Chapter on Enlightenment
1.
The Discourse on Enlightenment
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 -
"If, monks, heterodox wandering ascetics were to ask thus - 'What, friend, is the proximate cause for the development of the factors pertaining to enlightenment?' - thus asked, you, monks, how would you answer those heterodox wandering ascetics?" "The teachings have the Blessed One as their root, venerable sir, etc. 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 -
"If, monks, heterodox wandering ascetics were to ask thus - 'What, friend, is the proximate cause for the development of the factors pertaining to enlightenment?' - thus asked, you, monks, should answer those heterodox wandering ascetics thus -
"Here, friend, a monk has good friends, good companions, good associates. This, friend, is the first proximate cause for the development of the factors pertaining to enlightenment.
"Furthermore, friend, a monk 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, friend, is the second proximate cause for the development of the factors pertaining to enlightenment.
"Furthermore, friend, a monk - whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - of such talk he is one who obtains at will, obtains without difficulty, obtains without trouble. This, friend, is the third proximate cause for the development of the factors pertaining to enlightenment.
"Furthermore, friends, a monk 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, friend, is the fourth proximate cause for the development of the factors pertaining to enlightenment.
"Furthermore, friend, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This, friend, is the fifth proximate cause for the development of the factors pertaining to enlightenment."
"For a monk with good friends, monks, good companions, good associates, this is to be expected - he will be virtuous, he will dwell 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 will train in them.
"For a monk with good friends, monks, good companions, good associates, this is to be expected - whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - of such talk he will be one who obtains at will, obtains without difficulty, obtains without trouble.
"For a monk with good friends, monks, good companions, good associates, this is to be expected - he will dwell 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.
"For a monk with good friends, monks, good companions, good associates, this is to be expected - he will be wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering.
"And further, monks, by that monk, having been established in these five qualities, four qualities are to be further developed - foulness is to be developed for the abandoning of lust, friendliness is to be developed for the abandoning of anger, mindfulness of breathing is to be developed for the arrest of applied thought, perception of impermanence is to be developed for the uprooting of the conceit 'I am'. For one perceiving impermanence, monks, perception of non-self becomes established. One perceiving non-self attains the uprooting of the conceit 'I am' - Nibbāna in this very life." The first.
2.
The Discourse on Guidance
2. Then a certain monk approached the Blessed One; having approached the Blessed One... etc. Seated to one side, that monk said this to the Blessed One - "'Accomplished in support, accomplished in support', venerable sir, is said. In what respect, venerable sir, is a monk accomplished in support?" "If, monk, a monk in dependence on faith abandons the unwholesome and develops the wholesome, that unwholesome is indeed abandoned by him. If, monk, a monk in dependence on shame... etc. If, monk, a monk in dependence on moral fear... etc. If, monk, a monk in dependence on energy... etc. If, monk, a monk in dependence on wisdom abandons the unwholesome and develops the wholesome, that unwholesome is indeed abandoned by him. That unwholesome of that monk is abandoned, well abandoned, which is abandoned having seen with noble wisdom."
"And further, monk, by that monk, having been established in these five qualities, four are to be dwelt in as decisive supports. Which four? Here, monk, a monk, after reflection, uses one thing; after reflection, endures one thing; after reflection, avoids one thing; after reflection, dispels one thing. Thus, monk, a monk is accomplished in support." The second.
3.
The Discourse on Meghiya
3. On one occasion the Blessed One was dwelling at Cālikā on Cālikā Mountain. Now at that time the Venerable Meghiya was the Blessed One's attendant. Then the Venerable Meghiya approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the Venerable Meghiya said this to the Blessed One - "I wish, venerable sir, to enter Jantugāma for almsfood." "Now do as you think fit, Meghiya."
Then the Venerable Meghiya, having dressed in the earlier period of the day, taking his bowl and robe, entered Jantugāma for almsfood. Having walked for almsfood in Jantugāma, after the meal, having returned from his alms round, he approached the bank of the river Kimikāḷā. The Venerable Meghiya, walking up and down for leg exercise on the bank of the river Kimikāḷā, wandering about, saw a mango grove, pleasing and delightful. Having seen him, this occurred to him: "This mango grove is indeed pleasing and delightful. This is indeed suitable for a son of good family desirous of striving, for striving. If the Blessed One would permit me, I would come to this mango grove for striving."
Then the Venerable Meghiya approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Meghiya said this to the Blessed One - "Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Jantugāma for almsfood. Having walked for almsfood in Jantugāma, after the meal, having returned from my alms round, I approached the bank of the river Kimikāḷā. I saw, venerable sir, walking up and down for leg exercise on the bank of the river Kimikāḷā, wandering about, a mango grove, pleasing and delightful. Having seen him, this occurred to me: 'This mango grove is indeed pleasing and delightful. This is indeed suitable for a son of good family desirous of striving, for striving. If the Blessed One would permit me, I would come to this mango grove for striving.' If the Blessed One would permit me, I would go to that mango grove for striving." "Wait for now, Meghiya! I am alone for now until some other monk comes."
For the second time the Venerable Meghiya said this to the Blessed One - "For the Blessed One, venerable sir, there is nothing further to be done, there is no adding to what has been done. But for me, venerable sir, there is something further to be done, there is adding to what has been done. If the Blessed One would permit me, I would go to that mango grove for striving." "Wait for now, Meghiya, I am alone for now until some other monk comes."
For the third time the Venerable Meghiya said this to the Blessed One - "For the Blessed One, venerable sir, there is nothing further to be done, there is no adding to what has been done. But for me, venerable sir, there is something further to be done, there is adding to what has been done. If the Blessed One would permit me, I would go to that mango grove for striving." "When you speak of striving, Meghiya, what could we say! Now do as you think fit, Meghiya."
Then the Venerable Meghiya, rising from his seat, having paid respect to the Blessed One and circumambulated him keeping him on his right, approached that mango grove; having approached, having plunged into that mango grove, he sat down for the day's abiding at the foot of a certain tree. Then as the Venerable Meghiya was dwelling in that mango grove, for the most part three evil unwholesome thoughts occurred to him, as follows - sensual thought, thought of anger, thought of violence. Then this occurred to the Venerable Meghiya - "Wonderful indeed, friend, marvellous indeed, friend! Indeed through faith we have gone forth from home into homelessness; and yet we are beset by these three evil unwholesome thoughts - by sensual thought, by thought of anger, by thought of violence."
Then the Venerable Meghiya approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Meghiya said this to the Blessed One -
"Here, venerable sir, as I was dwelling in that mango grove, for the most part three evil unwholesome thoughts occurred to me, as follows - sensual thought, thought of anger, thought of violence. Then, venerable sir, this occurred to me: 'Wonderful indeed, friend, marvellous indeed, friend! Indeed through faith we have gone forth from home into homelessness; and yet we are beset by these three evil unwholesome thoughts - by sensual thought, by thought of anger, by thought of violence.'"
"For the unripe liberation of mind, Meghiya, five qualities lead to ripening. Which five? Here, Meghiya, a monk has good friends, good companions, good associates. For the unripe liberation of mind, Meghiya, this is the first quality that leads to ripening.
"Furthermore, Meghiya, a monk 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. For the unripe liberation of mind, Meghiya, this is the second quality that leads to ripening.
"Furthermore, Meghiya, whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - of such talk he is one who obtains at will, obtains without difficulty, obtains without trouble. For the unripened liberation of mind, Meghiya, this is the third quality that leads to ripening.
"Furthermore, Meghiya, a monk 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. For the unripened liberation of mind, Meghiya, this is the fourth quality that leads to ripening.
"Furthermore, Meghiya, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. For the unripened liberation of mind, Meghiya, this is the fifth quality that leads to ripening.
"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - 'he will be virtuous, etc. having accepted the training rules he will train in them.'
"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - 'whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, etc. talk about knowledge and vision of liberation - of such talk he will be one who obtains at will, obtains without difficulty, obtains without trouble.'
"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - 'he will dwell putting forth strenuous energy, etc. not shirking the responsibility regarding wholesome mental states.'
"For a monk with good friends, Meghiya, good companions, good associates, this is to be expected - 'he will be wise, etc. leading rightly to the complete destruction of suffering.'
"And further, Meghiya, by that monk, having been established in these five qualities, four qualities are to be further developed - foulness is to be developed for the abandoning of lust, friendliness is to be developed for the abandoning of anger, mindfulness of breathing is to be developed for the arrest of applied thought, perception of impermanence is to be developed for the uprooting of the conceit 'I am'. For one perceiving impermanence, Meghiya, perception of non-self becomes established. One perceiving non-self attains the uprooting of the conceit 'I am' - Nibbāna in this very life." The third.
4.
The Discourse on Nandaka
4. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Nandaka was instructing, encouraging, inspiring, and gladdening the monks in the assembly hall with a talk on the Teaching. Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he stood outside the door-porch, waiting for the end of the talk. Then the Blessed One, having understood that the talk had ended, cleared his throat and knocked on the door-bolt. Those monks opened the door for the Blessed One.
Then the Blessed One, having entered the assembly hall, sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Nandaka - "Long indeed, Nandaka, was this exposition of the Teaching that occurred to you for the monks. Even my back aches from standing outside the door-porch, waiting for the end of the talk."
When this was said, the Venerable Nandaka, appearing embarrassed, said this to the Blessed One - "But we, venerable sir, did not know that the Blessed One was standing outside the door-porch. For if we, venerable sir, had known that the Blessed One was standing outside the door-porch, even this much would not have occurred to us."
Then the Blessed One, having understood that the Venerable Nandaka appeared embarrassed, said this to the Venerable Nandaka - "Good, good, Nandaka! This indeed, Nandaka, is proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should sit together engaged in a talk on the Teaching. When you have gathered together, Nandaka, there are two things to be done - either a talk on the Teaching or noble silence. A monk, Nandaka, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith and be moral?' But when, Nandaka, a monk has faith and is moral, thus he is complete in that factor.
"A monk, Nandaka, has faith and is moral, but is not an obtainer of internal concentration of mind. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, and be an obtainer of internal concentration of mind?' But when, Nandaka, a monk has faith, is moral, and is an obtainer of internal concentration of mind, thus he is complete in that factor.
"A monk, Nandaka, has faith, is moral, and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom. Thus he is incomplete in that factor. Just as, Nandaka, there might be a four-footed creature. One of its feet is inferior and defective. Thus it would be incomplete in that factor. Just so, Nandaka, a monk has faith, is moral, and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - 'How may I have faith, be moral, be an obtainer of internal concentration of mind, and be an obtainer of insight into phenomena through higher wisdom?'"
"But when, Nandaka, a monk has faith and is moral, and is an obtainer of internal concentration of mind, and is an obtainer of insight into phenomena through higher wisdom, thus he is complete in that factor." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then the Venerable Nandaka, not long after the Blessed One had departed, addressed the monks - "Now, friends, the Blessed One, having revealed the holy life that is complete in its entirety and pure by means of four terms, rose from his seat and entered the dwelling - 'A monk, Nandaka, has faith, but is not moral. Thus he is incomplete in that factor. Therefore that factor should be fulfilled - "How may I have faith and be moral?" But when, Nandaka, a monk has faith and is moral, thus he is complete in that factor. A monk, Nandaka, has faith and is moral, but is not an obtainer of internal concentration of mind, etc. and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom, thus he is incomplete in that factor. Just as, Nandaka, if there were a four-footed creature, and one of its feet were inferior and defective, thus it would be incomplete in that factor. Just so, Nandaka, a monk has faith and is moral, and is an obtainer of internal concentration of mind, but is not an obtainer of insight into phenomena through higher wisdom, thus he is incomplete in that factor, therefore that factor should be fulfilled - "How may I have faith and be moral, and be an obtainer of internal concentration of mind, and be an obtainer of insight into phenomena through higher wisdom?" But when, Nandaka, a monk has faith and is moral, and is an obtainer of internal concentration of mind, and is an obtainer of insight into phenomena through higher wisdom, thus he is complete in that factor.'
"There are, friends, these five benefits of hearing the Teaching at the right time and of discussing the Teaching at the right time. Which five? Here, friends, a monk teaches the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk teaches the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing, reveals the holy life that is complete in its entirety and pure, in that way he becomes dear to the Teacher, agreeable, respected and esteemed. This, friends, is the first benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk teaches the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk teaches the Teaching to monks, good in the beginning, etc. he reveals the holy life, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. This, friends, is the second benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk teaches the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk teaches the Teaching to monks, good in the beginning, etc. he reveals the holy life, in that way he sees the profound passage of meaning in that teaching, having pierced through with wisdom. This, friends, is the third benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk teaches the Teaching to monks, good in the beginning, etc. he reveals the holy life. In whatever way, friends, a monk teaches the Teaching to monks, good in the beginning, etc. he reveals the holy life, in that way his fellow monks in the holy life esteem him further - 'Certainly this venerable one has attained or is attaining.' This, friends, is the fourth benefit of hearing the Teaching at the right time and of discussing the Teaching at the right time.
"Furthermore, friends, a monk teaches the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. In whatever way, friends, a monk teaches the Teaching to monks, good in the beginning, good in the middle, good in the end, with meaning and with phrasing, reveals the holy life that is complete in its entirety and pure, therein those monks who are trainees, who have not attained their goal, dwelling aspiring for the unsurpassed freedom from bondage, having heard that Teaching, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. But those monks there who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, having heard that Teaching, they dwell devoted to pleasant abiding in the present life. This, friends, is the fifth benefit of hearing the Teaching at the right time and of discussion of the Teaching at the right time. These, friends, are the five benefits of hearing the Teaching at the right time and of discussion of the Teaching at the right time." The fourth.
5.
The Discourse on the Powers
5. "There are, monks, these four powers. What are the four? The power of wisdom, the power of energy, the power of blamelessness, the power of inclusiveness. And what, monks, is the power of wisdom? Whatever mental states are wholesome and reckoned as wholesome, whatever mental states are unwholesome and reckoned as unwholesome, whatever mental states are blameworthy and reckoned as blameworthy, whatever mental states are blameless and reckoned as blameless, whatever mental states are dark and reckoned as dark, whatever mental states are bright and reckoned as bright, whatever mental states are to be cultivated and reckoned as to be cultivated, whatever mental states are not to be cultivated and reckoned as not to be cultivated, whatever mental states are not befitting the noble ones and reckoned as not befitting the noble ones, whatever mental states are befitting the noble ones and reckoned as befitting the noble ones - those mental states are well seen and well practised by him with wisdom. This is called, monks, the power of wisdom.
"And what, monks, is the power of energy? Whatever mental states are unwholesome and reckoned as unwholesome, whatever mental states are blameworthy and reckoned as blameworthy, whatever mental states are dark and reckoned as dark, whatever mental states are not to be cultivated and reckoned as not to be cultivated, whatever mental states are not befitting the noble ones and reckoned as not befitting the noble ones - for the abandoning of those mental states he generates desire, strives, arouses energy, exerts the mind, and strives. Whatever mental states are wholesome and reckoned as wholesome, whatever mental states are blameless and reckoned as blameless, whatever mental states are bright and reckoned as bright, whatever mental states are to be cultivated and reckoned as to be cultivated, whatever mental states are befitting the noble ones and reckoned as befitting the noble ones - for the attainment of those mental states he generates desire, strives, arouses energy, exerts the mind, and strives. This is called, monks, the power of energy.
"And what, monks, is the power of blamelessness? Here, monks, a noble disciple is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. This is called, monks, the power of blamelessness.
"And what, monks, is the power of inclusiveness? There are, monks, these four ways of supporting others - giving, endearing speech, beneficent conduct, impartiality. This is the foremost of gifts, monks, namely the gift of the Community. This is the foremost of endearing speech, monks, namely teaching the Community again and again to one who is desirous and who listens with an attentive ear. This is the foremost of beneficent conduct, monks, namely encouraging, settling, and establishing one without faith in the accomplishment of faith, one who is immoral in the accomplishment of morality, etc. one who is stingy in the accomplishment of generosity, etc. one who is unwise in the accomplishment of wisdom - encouraging, settling, and establishing. This is the foremost of impartiality, monks, namely a stream-enterer is impartial with a stream-enterer, a once-returner is impartial with a once-returner, a non-returner is impartial with a non-returner, a Worthy One is impartial with a Worthy One. This is called, monks, the power of inclusiveness. These, monks, are the four powers.
"Monks, a noble disciple possessed of these four powers has transcended five fears. Which five? Fear of livelihood, fear of ill-repute, fear of timidity in assemblies, fear of death, fear of an unfortunate realm. That noble disciple, monks, considers thus - 'I do not fear the fear of livelihood. Why should I fear the fear of livelihood? I have these four powers - the power of wisdom, the power of energy, the power of blamelessness, the power of inclusiveness. One who is unwise would fear the fear of livelihood. One who is lazy would fear the fear of livelihood. One whose bodily action, verbal action, and mental action are blameworthy would fear the fear of livelihood. One who is not inclusive would fear the fear of livelihood. I do not fear the fear of ill-repute, etc. I do not fear the fear of timidity in assemblies, etc. I do not fear the fear of death, etc. I do not fear the fear of an unfortunate realm. Why should I fear the fear of an unfortunate realm? I have these four powers - the power of wisdom, the power of energy, the power of blamelessness, the power of inclusiveness. One who is unwise would fear the fear of an unfortunate realm. One who is lazy would fear the fear of an unfortunate realm. One whose bodily action, verbal action, and mental action are blameworthy would fear the fear of an unfortunate realm. One who is not inclusive would fear the fear of an unfortunate realm. Monks, a noble disciple possessed of these four powers has transcended these five fears." The fifth.
6.
The Discourse on Association
6. There the Venerable Sāriputta addressed the monks - etc. The Venerable Sāriputta said this -
"A person too, friends, should be known as twofold - to be associated with and not to be associated with. A robe too, friends, should be known as twofold - to be used and not to be used. Almsfood too, friends, should be known as twofold - to be associated with and not to be associated with. A lodging too, friends, should be known as twofold - to be used and not to be used. A village and market town too, friends, should be known as twofold - to be associated with and not to be associated with. A region of a country too, friends, should be known as twofold - to be associated with and not to be associated with.
"'A person too, friends, should be known as twofold - to be associated with and not to be associated with' - thus indeed this was said. Dependent on what was this said? Therein, whatever person one would know thus - 'When I associate with this person, unwholesome mental states increase and wholesome mental states decline; and whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging, and medicine for the sick - those are obtained with difficulty; and the goal of asceticism for the sake of which I went forth from home into homelessness does not go to fulfilment through development' - by that person, friends, that person should be departed from whether by night-time or by daytime, having considered thus, without asking permission, he should not be followed.
"Therein, whatever person one would know thus - 'When I associate with this person, unwholesome mental states increase and wholesome mental states decline; and whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging, and medicine for the sick - those are obtained with little difficulty; and the goal of asceticism for the sake of which I went forth from home into homelessness does not go to fulfilment through development' - by that person, friends, that person should be departed from, having considered thus, without asking permission, he should not be followed.
"Therein, whatever person one would know thus - 'When I associate with this person, unwholesome mental states decline and wholesome mental states increase; and whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging, and medicine for the sick - those are obtained with difficulty; and the goal of asceticism for the sake of which I went forth from home into homelessness goes to fulfilment through development' - by that person, friends, that person should be followed, having considered thus, he should not depart.
"Therein, whatever person one would know thus - 'When I associate with this person, unwholesome mental states decline and wholesome mental states increase; and whatever requisites for life should be obtained by one gone forth - requisites of robes, almsfood, lodging, and medicine for the sick - those are obtained with little difficulty; and the purpose for which I went forth from home into homelessness, that goal of asceticism goes to fulfilment through development' - by that person, friends, that person should be followed for life, he should not depart, even if being driven away. 'A person too, friends, should be known as twofold - to be associated with and not to be associated with' - thus what was said, this was said dependent on that.
"'A robe too, friends, should be known as twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever robe one would know thus - 'When I practise this robe, unwholesome mental states increase and wholesome mental states decline' - such robe should not be practised. Therein, whatever robe one would know thus - 'When I practise this robe, unwholesome mental states decline and wholesome mental states increase' - such robe should be practised. 'A robe too, friends, should be known as twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"'Almsfood too, friends, should be known as twofold - to be associated with and not to be associated with' - thus indeed this was said. Dependent on what was this said? Therein, whatever almsfood one would know thus - 'When I practise this almsfood, unwholesome mental states increase and wholesome mental states decline' - such almsfood should not be practised. Therein, whatever almsfood one would know thus - 'When I practise this almsfood, unwholesome mental states decline and wholesome mental states increase' - such almsfood should be practised. 'Almsfood too, friends, should be known as twofold - to be associated with and not to be associated with' - thus what was said, this was said dependent on that.
"'Lodging too, friends, should be known as twofold - to be practised and not to be practised' - thus indeed this was said. Dependent on what was this said? Therein, whatever lodging one would know thus - 'When I practise this lodging, unwholesome mental states increase and wholesome mental states decline' - such lodging should not be practised. Therein, whatever lodging one would know thus - 'When I practise this lodging, unwholesome mental states decline and wholesome mental states increase' - such lodging should be practised. 'Lodging too, friends, should be known as twofold - to be practised and not to be practised' - thus what was said, this was said dependent on that.
"A village and market town too, friends, should be known as twofold - to be associated with and not to be associated with' - thus indeed this was said. Dependent on what was this said? Therein, whatever village and market town one would know thus: "When I frequent this village and market town, unwholesome mental states increase and wholesome mental states decline" - such a village and market town should not be frequented. Therein, whatever village and market town one would know thus: "When I frequent this village and market town, unwholesome mental states decline and wholesome mental states increase" - such a village and market town should be frequented. "A village and market town too, friends, should be known as twofold - to be associated with and not to be associated with' - thus what was said, this was said dependent on that.
"A region of the country too, friends, should be known as twofold - to be associated with and not to be associated with' - thus indeed this was said. Dependent on what was this said? Therein, whatever region of the country one would know thus: "When I frequent this region of the country, unwholesome mental states increase and wholesome mental states decline" - such a region of the country should not be frequented. Therein, whatever region of the country one would know thus: "When I frequent this region of the country, unwholesome mental states decline and wholesome mental states increase" - such a region of the country should be frequented. "A region of the country too, friends, should be known as twofold - to be frequented and not to be frequented" - thus what was said, this was said dependent on that. The sixth.
7.
The Discourse on the Learned
7. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then the wandering ascetic Sutavā approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Sutavā said this to the Blessed One -
"On one occasion, venerable sir, the Blessed One was dwelling right here at Rājagaha in Giribbaja. There, venerable sir, I heard from the Blessed One face to face, I received face to face - 'Sutavā, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing five states - a monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life, a monk who has eliminated the mental corruptions is incapable of taking what is not given, reckoned a theft, a monk who has eliminated the mental corruptions is incapable of engaging in sexual intercourse, a monk who has eliminated the mental corruptions is incapable of speaking a conscious lie, a monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder.' Was this, venerable sir, well heard by me from the Blessed One, rightly grasped, well attended to, well considered?"
"Truly this was, Sutavā, well heard by you, rightly grasped, well attended to, well considered. Both formerly, Sutavā, and now I say thus - 'That monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing nine states - a monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life, a monk who has eliminated the mental corruptions is incapable of taking what is not given, reckoned a theft, a monk who has eliminated the mental corruptions is incapable of engaging in sexual intercourse, a monk who has eliminated the mental corruptions is incapable of speaking a conscious lie, a monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder, a monk who has eliminated the mental corruptions is incapable of going to bias through desire, a monk who has eliminated the mental corruptions is incapable of going to bias through hatred, a monk who has eliminated the mental corruptions is incapable of going to bias through delusion, a monk who has eliminated the mental corruptions is incapable of going to bias through fear.' Both formerly, Sutavā, and now I say thus - 'That monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing these nine states.'" The seventh.
8.
The Discourse on Silver
8. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then the wandering ascetic Sajjha approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Sajjha said this to the Blessed One -
"On one occasion, venerable sir, the Blessed One was dwelling right here at Rājagaha in Giribbaja. There, venerable sir, I heard from the Blessed One face to face, I received face to face - 'Sajjha, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing five states - a monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life, a monk who has eliminated the mental corruptions is incapable of taking what is not given, reckoned a theft, a monk who has eliminated the mental corruptions is incapable of engaging in sexual intercourse, a monk who has eliminated the mental corruptions is incapable of speaking a conscious lie, a monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder.' Was this, venerable sir, well heard by me from the Blessed One, rightly grasped, well attended to, well considered?"
"Truly this was, Sajjha, well heard by you, rightly grasped, well attended to, well considered. Both formerly, Sajjha, and now I say thus - 'That monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing nine states - a monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life, etc. a monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder, a monk who has eliminated the mental corruptions is incapable of rejecting the Buddha, a monk who has eliminated the mental corruptions is incapable of rejecting the Teaching, a monk who has eliminated the mental corruptions is incapable of rejecting the Community, a monk who has eliminated the mental corruptions is incapable of rejecting the training.' Both formerly, Sajjha, and now I say thus - 'That monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing these nine states.'" The eighth.
9.
The Person Discourse
9. "Monks, there are these nine persons existing and found in the world. Which nine? A Worthy One, one practising for arahantship, a non-returner, one practising for the realisation of the fruition of non-returning, a once-returner, one practising for the realisation of the fruition of once-returning, a stream-enterer, one practising for the realisation of the fruition of stream-entry, a worldling - these, monks, are the nine persons existing and found in the world." The ninth.
10.
The Discourse on Those Worthy of Gifts
10. "Monks, there are these nine persons worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which nine? A Worthy One, one practising for arahantship, a non-returner, one practising for the realisation of the fruition of non-returning, a once-returner, one practising for the realisation of the fruition of once-returning, a stream-enterer, one practising for the realisation of the fruition of stream-entry, one of change-of-lineage - these, monks, are the nine persons worthy of offerings, etc. an unsurpassed field of merit for the world." The tenth.
The Chapter on Enlightenment is the first.
Its summary:
Association, Learned, Sajjha, Person, and by Worthy of Offerings.