2.
The Chapter on Pairs
1.
The Discourse on Ignorance
61. "A first point, monks, is not discerned of ignorance - 'Before this, ignorance did not exist, then afterwards it came into being.' Even though this is said, monks, and yet it is discerned - 'Ignorance has this as condition.'
"I say, monks, that ignorance has nutriment, not that it is without nutriment. And what is the nutriment of ignorance? 'The five mental hindrances' should be said. I say, monks, that the five mental hindrances have nutriment, not that they are without nutriment. And what is the nutriment of the five mental hindrances? 'The three kinds of misconduct' should be said. I say, monks, that the three kinds of misconduct have nutriment, not that they are without nutriment. And what is the nutriment of the three kinds of misconduct? 'Non-restraint of the faculties' should be said. I say, monks, that non-restraint of the faculties has nutriment, not that it is without nutriment. And what is the nutriment of non-restraint of the faculties? 'Lack of mindfulness and full awareness' should be said. I say, monks, that lack of mindfulness and full awareness has nutriment, not that it is without nutriment. And what is the nutriment of lack of mindfulness and full awareness? 'Unwise attention' should be said. I say, monks, that unwise attention has nutriment, not that it is without nutriment. And what is the nutriment of unwise attention? 'Faithlessness' should be said. I say, monks, that faithlessness has nutriment, not that it is without nutriment. And what is the nutriment of faithlessness? 'Not hearing the Good Teaching' should be said. I say, monks, that not hearing the Good Teaching has nutriment, not that it is without nutriment. And what is the nutriment of not hearing the Good Teaching? 'Associating with bad persons' should be said.
"Thus indeed, monks, associating with bad persons being complete fulfils not hearing the Good Teaching, not hearing the Good Teaching being complete fulfils faithlessness, faithlessness being complete fulfils unwise attention, unwise attention being complete fulfils lack of mindfulness and full awareness, lack of mindfulness and full awareness being complete fulfils non-restraint of the faculties, non-restraint of the faculties being complete fulfils the three kinds of misconduct, the three kinds of misconduct being complete fulfil the five mental hindrances, the five mental hindrances being complete fulfil ignorance. Thus is the nutriment of this ignorance, and thus is its fulfilment.
"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels; the mountain grottoes, clefts, and channels being full, fill the small pools. The small pools being full, fill the large pools; the large pools being full, fill the rivulets; the rivulets being full, fill the great rivers; the great rivers being full, fill the great ocean; thus is the nutriment of this great ocean, and thus its fulfilment.
"Just so, monks, associating with bad persons being full, fulfils hearing the bad teaching; hearing the bad teaching being full, fulfils faithlessness; faithlessness being full, fulfils unwise attention; unwise attention being full, fulfils lack of mindfulness and full awareness; lack of mindfulness and full awareness being full, fulfils non-restraint of the faculties; non-restraint of the faculties being full, fulfils the three kinds of misconduct; the three kinds of misconduct being full, fulfil the five mental hindrances; the five mental hindrances being full, fulfil ignorance; thus is the nutriment of this ignorance, and thus its fulfilment.
"True knowledge and liberation too, monks, I say has nutriment, not without nutriment. And what is the nutriment of true knowledge and liberation? 'The seven factors of enlightenment' should be said. The seven factors of enlightenment too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the seven factors of enlightenment? 'The four establishments of mindfulness' should be said. The four establishments of mindfulness too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the four establishments of mindfulness? 'The three kinds of good conduct' should be said. The three kinds of good conduct too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the three kinds of good conduct? 'Restraint of the faculties' should be said. Restraint of the faculties too, monks, I say has nutriment, not without nutriment. And what is the nutriment of restraint of the faculties? 'Mindfulness and full awareness' should be said. Mindfulness and full awareness too, monks, I say has nutriment, not without nutriment. And what is the nutriment of mindfulness and full awareness? 'Wise attention' should be said. Wise attention too, monks, I say has nutriment, not without nutriment. And what is the nutriment of wise attention? 'Faith' should be said. Faith too, monks, I say has nutriment, not without nutriment. And what is the nutriment of faith? 'Hearing the Good Teaching' should be said. Hearing the Good Teaching too, monks, I say has nutriment, not without nutriment. And what is the nutriment of hearing the Good Teaching? 'Associating with good persons' should be said.
"Thus indeed, monks, associating with good persons being complete fulfils hearing the Good Teaching, hearing the Good Teaching being complete fulfils faith, faith being complete fulfils wise attention, wise attention being complete fulfils mindfulness and full awareness, mindfulness and full awareness being complete fulfils restraint of the faculties, restraint of the faculties being complete fulfils the three kinds of good conduct, the three kinds of good conduct being complete fulfil the four establishments of mindfulness, the four establishments of mindfulness being complete fulfil the seven factors of enlightenment, the seven factors of enlightenment being complete fulfil true knowledge and liberation; thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment.
"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels; the mountain grottoes, clefts, and channels being full, fill the small pools; the small pools being full, fill the large pools; the large pools being full, fill the rivulets; the rivulets being full, fill the great rivers; the great rivers being full, fill the great ocean and sea; thus is the nutriment of this great ocean, and thus its fulfilment.
"Just so, monks, associating with good persons being complete fulfils hearing the Good Teaching, hearing the Good Teaching being complete fulfils faith, faith being complete fulfils wise attention, wise attention being complete fulfils mindfulness and full awareness, mindfulness and full awareness being complete fulfils restraint of the faculties, restraint of the faculties being complete fulfils the three kinds of good conduct, the three kinds of good conduct being complete fulfil the four establishments of mindfulness, the four establishments of mindfulness being complete fulfil the seven factors of enlightenment, the seven factors of enlightenment being complete fulfil true knowledge and liberation; thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment." The first.
2.
The Discourse on Craving
62. "A first point, monks, is not discerned of craving for existence - 'Before this, craving for existence did not exist, then afterwards it came into being.' Even though this is said, monks, and yet it is discerned - 'Craving for existence has this as condition.'
"I say, monks, that craving for existence has nutriment, not that it is without nutriment. And what is the nutriment of craving for existence? 'Ignorance' should be said. I say, monks, that ignorance has nutriment, not that it is without nutriment. And what is the nutriment of ignorance? 'The five mental hindrances' should be said. I say, monks, that the five mental hindrances have nutriment, not that they are without nutriment. And what is the nutriment of the five mental hindrances? 'The three kinds of misconduct' should be said. I say, monks, that the three kinds of misconduct have nutriment, not that they are without nutriment. And what is the nutriment of the three kinds of misconduct? 'Non-restraint of the faculties' should be said. I say, monks, that non-restraint of the faculties has nutriment, not that it is without nutriment. And what is the nutriment of non-restraint of the faculties? 'Lack of mindfulness and full awareness' should be said. I say, monks, that lack of mindfulness and full awareness has nutriment, not that it is without nutriment. And what is the nutriment of lack of mindfulness and full awareness? 'Unwise attention' should be said. I say, monks, that unwise attention has nutriment, not that it is without nutriment. And what is the nutriment of unwise attention? 'Faithlessness' should be said. I say, monks, that faithlessness has nutriment, not that it is without nutriment. And what is the nutriment of faithlessness? 'Not hearing the Good Teaching' should be said. I say, monks, that not hearing the Good Teaching has nutriment, not that it is without nutriment. And what is the nutriment of not hearing the Good Teaching? 'Associating with bad persons' should be said.
"Thus indeed, monks, associating with bad persons being complete fulfils not hearing the Good Teaching, not hearing the Good Teaching being complete fulfils faithlessness, faithlessness being complete fulfils unwise attention, unwise attention being complete fulfils lack of mindfulness and full awareness, lack of mindfulness and full awareness being complete fulfils non-restraint of the faculties, non-restraint of the faculties being complete fulfils the three kinds of misconduct, the three kinds of misconduct being complete fulfil the five mental hindrances, the five mental hindrances being complete fulfil ignorance, ignorance being complete fulfils craving for existence; thus is the nutriment of this craving for existence, and thus is its fulfilment.
"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope fills the mountain grottoes, clefts, and channels; the mountain grottoes, clefts, and channels being full, fill the small pools; the small pools being full, fill the large pools; the large pools being full, fill the rivulets; the rivulets being full, fill the great rivers; the great rivers being full, fill the great ocean and sea; thus is the nutriment of this great ocean, and thus its fulfilment.
"Just so, monks, associating with bad persons being complete fulfils not hearing the Good Teaching, not hearing the Good Teaching being complete fulfils faithlessness, faithlessness being complete fulfils unwise attention, unwise attention being complete fulfils lack of mindfulness and full awareness, lack of mindfulness and full awareness being complete fulfils non-restraint of the faculties, non-restraint of the faculties being complete fulfils the three kinds of misconduct, the three kinds of misconduct being complete fulfil the five mental hindrances, the five mental hindrances being complete fulfil ignorance, ignorance being complete fulfils craving for existence; thus is the nutriment of this craving for existence, and thus is its fulfilment.
"True knowledge and liberation too, monks, I say has nutriment, not without nutriment. And what is the nutriment of true knowledge and liberation? 'The seven factors of enlightenment' should be said. The seven factors of enlightenment too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the seven factors of enlightenment? 'The four establishments of mindfulness' should be said. The four establishments of mindfulness too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the four establishments of mindfulness? 'The three kinds of good conduct' should be said. The three kinds of good conduct too, monks, I say have nutriment, not without nutriment. And what is the nutriment of the three kinds of good conduct? 'Restraint of the faculties' should be said. Restraint of the faculties too, monks, I say has nutriment, not without nutriment. And what is the nutriment of restraint of the faculties? 'Mindfulness and full awareness' should be said. Mindfulness and full awareness too, monks, I say has nutriment, not without nutriment. And what is the nutriment of mindfulness and full awareness? 'Wise attention' should be said. Wise attention too, monks, I say has nutriment, not without nutriment. And what is the nutriment of wise attention? 'Faith' should be said. Faith too, monks, I say has nutriment, not without nutriment. And what is the nutriment of faith? 'Hearing the Good Teaching' should be said. Hearing the Good Teaching too, monks, I say has nutriment, not without nutriment. And what is the nutriment of hearing the Good Teaching? 'Associating with good persons' should be said.
"Thus indeed, monks, associating with good persons being complete fulfils hearing the Good Teaching, hearing the Good Teaching being complete fulfils faith, faith being complete fulfils wise attention, wise attention being complete fulfils mindfulness and full awareness, mindfulness and full awareness being complete fulfils restraint of the faculties, restraint of the faculties being complete fulfils the three kinds of good conduct, the three kinds of good conduct being complete fulfil the four establishments of mindfulness, the four establishments of mindfulness being complete fulfil the seven factors of enlightenment, the seven factors of enlightenment being complete fulfil true knowledge and liberation; thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment.
"Just as, monks, when the sky rains with large drops on the upper mountain, that water flowing according to the slope, etc. thus is the nutriment of this great ocean, and thus its fulfilment. Just so, monks, associating with good persons being complete fulfils hearing the Good Teaching, etc. thus there is the nutriment for this true knowledge and liberation, and thus is its fulfilment." The second.
3.
The Discourse on One Who Has Reached the Goal
63. "Whoever, monks, have come to a conclusion about me, all of them are accomplished in right view. Of those accomplished in right view, for five the goal is here, for five the goal is having left here. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here. For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here. Whoever, monks, have come to a conclusion about me, all of them are accomplished in right view. Of those accomplished in right view, for these five the goal is here, for these five the goal is having left here." The third.
4.
The Discourse on One with Perfect Confidence
64. "Whoever, monks, have unwavering confidence in me, all of them are stream-enterers. Of those stream-enterers, for five the goal is here, for five the goal is having left here. For which five is the goal here? For one with seven rebirths at the utmost, for a family-to-family goer, for one who has sown the seed of rebirth one last time, for a once-returner, and whoever is a Worthy One in this very life - for these five the goal is here. For which five is the goal having left here? For an attainer of final nibbāna in the interval, for an attainer of final nibbāna after the interval, for an attainer of final nibbāna without exertion, for an attainer of final nibbāna through exertion, for an upstream-goer heading toward the Akaniṭṭha realm - for these five the goal is having left here. Whoever, monks, have unwavering confidence in me, all of them are stream-enterers. Of those stream-enterers, for these five the goal is here, for these five the goal is having left here." The fourth.
5.
The First Discourse on Happiness
65. On one occasion the Venerable Sāriputta was dwelling among the Magadhans at the village of Nālaka. Then the wandering ascetic Sāmaṇḍakāni approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Sāmaṇḍakāni said this to the Venerable Sāriputta -
"Now what, friend Sāriputta, is happiness, what is suffering?" "Rebirth, friend, is suffering, non-rebirth is happiness. When there is rebirth, friend, this suffering is to be expected - cold, heat, hunger, thirst, defecation, urination, contact with fire, contact with the stick, contact with the knife, and relatives and friends having come together and assembled irritate one. When there is rebirth, friend, this suffering is to be expected. When there is non-rebirth, friend, this happiness is to be expected - no cold, no heat, no hunger, no thirst, no defecation, no urination, no contact with fire, no contact with the stick, no contact with the knife, and relatives and friends having come together and assembled do not irritate one. When there is non-rebirth, friend, this happiness is to be expected." The fifth.
6.
The Second Discourse on Happiness
66. On one occasion the Venerable Sāriputta was dwelling among the Magadhans at the village of Nālaka. Then the wandering ascetic Sāmaṇḍakāni approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Sāmaṇḍakāni said this to the Venerable Sāriputta -
"Now what, friend Sāriputta, is happiness in this Teaching and discipline, what is suffering?" "Discontent, friend, is suffering in this Teaching and discipline, contentment is happiness. When there is discontent, friend, this suffering is to be expected - even while going one does not attain pleasure and comfort, even while standing... even while sitting... even while lying down... even when gone to a village... even when gone to the forest... even when gone to the root of a tree... even when gone to an empty house... even when gone to the open air... even when gone among monks one does not attain pleasure and comfort. When there is discontent, friend, this suffering is to be expected.
"When there is contentment, friend, this happiness is to be expected - even while going one attains pleasure and comfort, even while standing... even while sitting... even while lying down... even when gone to a village... even when gone to the forest... even when gone to the root of a tree... even when gone to an empty house... even when gone to the open air... even when gone among monks one attains pleasure and comfort. When there is contentment, friend, this happiness is to be expected." The sixth.
7.
The First Discourse on Naḷakapāna
67. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a market town of the Kosalans named Naḷakapāna. There the Blessed One stayed at Naḷakapāna in a palāsa grove. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Blessed One, having for much of the night instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, having surveyed the Community of monks who were silent, completely silent, addressed the Venerable Sāriputta -
"The Community of monks is free from sloth and torpor, Sāriputta. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back aches; I will stretch it." "Yes, venerable sir," the Venerable Sāriputta assented to the Blessed One.
Then the Blessed One, having prepared the double robe folded in four, lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"For whoever, friends, has no faith in wholesome mental states, has no shame, has no moral fear, has no energy, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, friends, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, friends, whoever has no faith in wholesome mental states, has no shame, has no moral fear, has no energy, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.
'A faithless male person' - friends, this is decline; 'a shameless male person' - friends, this is decline; 'a male person having no moral fear' - friends, this is decline; 'a lazy male person' - friends, this is decline; 'an unwise male person' - friends, this is decline; 'a male person prone to wrath' - friends, this is decline; 'a male person who bears grudges' - friends, this is decline; 'a male person having evil desires' - friends, this is decline; 'a male person having evil friends' - friends, this is decline; 'a male person holding wrong view' - friends, this is decline.
"For whoever, friend, has faith in wholesome mental states, has shame... has moral fear, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Just as, friend, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference; just so, friend, for whoever has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline.
"'A male person with faith', friend, this is non-decline; 'a male person with shame', friend, this is non-decline; 'a male person with moral fear', friend, this is non-decline; 'a male person putting forth strenuous energy', friend, this is non-decline; 'a wise male person', friend, this is non-decline; 'a male person without wrath', friend, this is non-decline; 'a male person without resentment', friend, this is non-decline; 'a male person of few wishes', friend, this is non-decline; 'a male person with good friends', friend, this is non-decline; 'a male person with right view', friend, this is non-decline."
Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta! For whoever, Sāriputta, has no faith in wholesome mental states, has no shame... has no moral fear, has no energy, has no wisdom in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, Sāriputta, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, Sāriputta, for whoever has no faith in wholesome mental states, etc. has no wisdom in wholesome mental states, for him whatever night or day, etc. not growth.
"'A faithless male person', Sāriputta, this is decline; shameless... without moral fear, lazy, unwise, prone to wrath, bearing grudges... having evil desires... having evil friends... 'a male person with wrong view', Sāriputta, this is decline.
"For whoever, Sāriputta, has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Just as, Sāriputta, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference; just so, Sāriputta, for whoever has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline.
'A male person with faith', Sāriputta, this is non-decline; has shame... one with moral fear... one putting forth strenuous energy... one who is wise... one without wrath... one without resentment... one of few wishes... one with good friends... 'a male person with right view', Sāriputta, this is non-decline." The seventh.
8.
The Second Discourse on Naḷakapāna
68. On one occasion the Blessed One was dwelling at Naḷakapāna in a palāsa grove. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Blessed One, having for much of the night instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching, having surveyed the Community of monks who were silent, completely silent, addressed the Venerable Sāriputta -
"The Community of monks is free from sloth and torpor, Sāriputta. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back aches; I will stretch it." "Yes, venerable sir," the Venerable Sāriputta assented to the Blessed One.
Then the Blessed One, having prepared the double robe folded in four, lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"For whoever, friends, has no faith in wholesome mental states, has no shame, has no moral fear, has no energy, has no wisdom, has no giving ear... has no retaining of the Teaching... has no investigation of the meaning... has no practice in accordance with the Teaching... has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, friends, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, friends, whoever has no faith in wholesome mental states, has no shame, has no moral fear, has no energy, has no wisdom, has no giving ear... has no retaining of the Teaching... has no investigation of the meaning... has no practice in accordance with the Teaching... has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.
"For whoever, friend, has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom... has giving ear... has retaining of the Teaching... has investigation of the meaning... has practice in accordance with the Teaching... has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Just as, friend, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference; just so, friend, for whoever has faith in wholesome mental states, etc. has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline."
Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta! For whoever, Sāriputta, has no faith in wholesome mental states, has no shame... has no moral fear, has no wisdom, has no energy, has no giving ear... has no retaining of the Teaching... has no investigation of the meaning... has no practice in accordance with the Teaching... has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth. Just as, Sāriputta, during the dark fortnight of the moon, whatever night or day comes, it diminishes in beauty, diminishes in roundness, diminishes in radiance, diminishes in height and circumference; just so, Sāriputta, for whoever has no faith in wholesome mental states, etc. has no diligence in wholesome mental states, for him whatever night or day comes, only deterioration is to be expected in wholesome mental states, not growth.
"For whoever, Sāriputta, has faith in wholesome mental states, has shame... has moral fear, has energy, has wisdom... has giving ear... has retaining of the Teaching... has investigation of the meaning... has practice in accordance with the Teaching... has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline. Just as, Sāriputta, during the bright fortnight of the moon, whatever night or day comes, it grows in beauty, grows in roundness, grows in radiance, grows in height and circumference; just so, Sāriputta, for whoever has faith in wholesome mental states, etc. has diligence in wholesome mental states, for him whatever night or day comes, only growth is to be expected in wholesome mental states, not decline." The eighth.
9.
The First Discourse on Points of Discussion
69. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - or such.
Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? And what was the conversation that was interrupted?"
"Here we, venerable sir, after the meal, having returned from our alms round, were seated together assembled in the assembly hall, engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, etc. talk about existence and non-existence - or such." "This indeed, monks, is not proper for you, sons of good family who have gone forth from home into homelessness through faith, that you should dwell engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - or such.
"There are, monks, these ten topics of discussion. What are the ten? 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 - these, monks, are the ten topics of discussion.
"If you, monks, were to speak again and again taking up these ten topics of discussion, you would outshine with your radiance the radiance of even these moon and sun, so powerful, so mighty - what then to say of the heterodox wandering ascetics!" The ninth.
10.
The Second Discourse on Points of Discussion
70. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time many monks, after the meal, having returned from their alms round, were seated together assembled in the assembly hall, engaged in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, etc. talk about existence and non-existence - or such.
"There are, monks, these ten praiseworthy states. What are the ten? Here, monks, a monk is himself of few wishes and gives talk on fewness of wishes to the monks. 'A monk of few wishes who gives talk on fewness of wishes to the monks' - this is a praiseworthy state.
He is himself content and gives talk on contentment to the monks. 'A content monk who gives talk on contentment to the monks' - this is a praiseworthy state.
He is himself secluded and gives talk on solitude to the monks. 'A secluded monk who gives talk on solitude to the monks' - this is a praiseworthy state.
He is himself aloof from society and gives talk on aloofness from society to the monks. 'A monk aloof from society who gives talk on aloofness from society to the monks' - this is a praiseworthy state.
He is himself putting forth strenuous energy and gives talk on arousal of energy to the monks. 'A monk putting forth strenuous energy who gives talk on arousal of energy to the monks' - this is a praiseworthy state.
He is himself accomplished in morality and gives talk on accomplishment in morality to the monks. 'A monk accomplished in morality who gives talk on accomplishment in morality to the monks' - this is a praiseworthy state.
He is himself accomplished in concentration and gives talk on accomplishment in concentration to the monks. 'A monk accomplished in concentration who gives talk on accomplishment in concentration to the monks' - this is a praiseworthy state.
He is himself accomplished in wisdom and gives talk on accomplishment in wisdom to the monks. 'A monk accomplished in wisdom who gives talk on accomplishment in wisdom to the monks' - this is a praiseworthy state.
He is himself accomplished in liberation and gives talk on accomplishment in liberation to the monks. 'A monk accomplished in liberation who gives talk on accomplishment in liberation to the monks' - this is a praiseworthy state.
He is himself accomplished in knowledge and vision of liberation and gives talk on accomplishment in knowledge and vision of liberation to the monks. 'A monk accomplished in knowledge and vision of liberation who gives talk on accomplishment in knowledge and vision of liberation to the monks' - this is a praiseworthy state. These, monks, are the ten praiseworthy states." The tenth.
The Chapter on Pairs is the second.
Its summary:
Two spoken at Naḷakapāna, Points of Controversy and the other two.