4.
The Chapter on the Elders
1.
The Discourse on Vāhana
81. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā pond. Then the Venerable Vāhana 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 Vāhana said this to the Blessed One - "With how many qualities, venerable sir, does the Truth-finder dwell escaped, unbound, free, with a mind rid of barriers?"
"With ten qualities, Vāhana, the Truth-finder dwells escaped, unbound, free, with a mind rid of barriers. Which ten? With matter, Vāhana, the Truth-finder dwells escaped, unbound, free, with a mind rid of barriers; with feeling, Vāhana, etc. with perception, Vāhana... with activities, Vāhana... with consciousness, Vāhana... with birth, Vāhana... with ageing, Vāhana... with death, Vāhana... with sufferings, Vāhana... with mental defilements, Vāhana, the Truth-finder dwells escaped, unbound, free, with a mind rid of barriers. Just as, Vāhana, a water lily or a lotus or a white lotus, born in the water, grown in the water, having risen above the water, stands untainted by the water; just so, Vāhana, with these ten qualities the Truth-finder dwells escaped, unbound, free, with a mind rid of barriers." The first.
2.
The Discourse on Ānanda
82. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this -
"Indeed, Ānanda, that a monk being faithless will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being immoral will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being of little learning will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being difficult to admonish will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk having evil friends will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being lazy will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being unmindful will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being discontent will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk having evil desires will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk holding wrong view will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk possessed of these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is impossible.
"Indeed, Ānanda, that a monk being faithful will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk being moral will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk being very learned and remembering what has been learnt will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk being easy to admonish will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk having good friends will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk putting forth strenuous energy will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk being mindful will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk being content will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk being of few wishes will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk holding right view will attain growth, increase, and expansion in this Teaching and discipline - this is possible.
"Indeed, Ānanda, that a monk possessed of these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is possible." The second.
3.
The Discourse on Puṇṇiya
83. Then the Venerable Puṇṇiya 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 Puṇṇiya said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which sometimes the proclamation of the Teaching occurs to the Truth-finder, and sometimes it does not occur?"
"A monk, Puṇṇiya, has faith, but is not one who approaches; the proclamation of the Teaching does not yet occur to the Truth-finder. But when, Puṇṇiya, a monk has faith and is one who approaches, thus the proclamation of the Teaching occurs to the Truth-finder.
"A monk, Puṇṇiya, has faith and is one who approaches, but is not one who attends... etc. is one who attends, but is not one who inquires... is one who inquires, but does not listen to the Teaching with ears inclined... listens to the Teaching with ears inclined, but having heard does not retain the Teaching... having heard retains the Teaching, but does not investigate the meaning of the teachings retained... investigates the meaning of the teachings retained, but not having understood the meaning and not having understood the Teaching, is not practising in accordance with the Teaching... having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, but he is not of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear... and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, but he is not one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life, the proclamation of the Teaching does not yet occur to the Truth-finder.
"But when, Puṇṇiya, a monk has faith, is one who approaches, is one who attends, is one who inquires, listens to the Teaching with ears inclined, having heard retains the Teaching, investigates the meaning of the teachings retained, and having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, and he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear, and he is one who shows, an instigator, an inciter, a gladdener of his fellows in the holy life - thus the proclamation of the Teaching occurs to the Truth-finder. Possessed of these ten qualities, Puṇṇiya, the proclamation of the Teaching to the Truth-finder is absolutely inspired." The third.
4.
The Discourse on Answering Questions
84. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:
"Here, friend, a monk declares the final liberating knowledge: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, cross-questions, asks for reasons, and admonishes. He, being cross-questioned, asked for reasons, and admonished by the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, comes to barrenness, comes to confusion, comes to calamity, comes to disaster, comes to calamity and disaster.
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed does this venerable one declare the final liberating knowledge: "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being"?'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus:
'This venerable one is prone to wrath; he frequently dwells with a mind pervaded by wrath. But prepossession by wrath is decline in the Teaching and discipline proclaimed by the Truth-finder.
'And this venerable one bears grudges; he frequently dwells with a mind pervaded by hostility. But prepossession by hostility is decline in the Teaching and discipline proclaimed by the Truth-finder.
'And this venerable one is contemptuous; he frequently dwells with a mind pervaded by contempt. But prepossession by contempt is decline in the Teaching and discipline proclaimed by the Truth-finder.
'And this venerable one is spiteful; he frequently dwells with a mind pervaded by insolence. But prepossession by insolence is decline in the Teaching and discipline proclaimed by the Truth-finder.
'And this venerable one is envious; he frequently dwells with a mind pervaded by jealousy. But prepossession by jealousy is decline in the Teaching and discipline proclaimed by the Truth-finder.
'And this venerable one is stingy; he frequently dwells with a mind pervaded by stinginess. But prepossession by stinginess is decline in the Teaching and discipline proclaimed by the Truth-finder.
'This venerable one is fraudulent; he frequently dwells with a mind pervaded by fraudulence. Prepossession by fraudulence in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is deceitful; he frequently dwells with a mind pervaded by deceit. Prepossession by deceit in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one has evil desires; he frequently dwells with a mind pervaded by desire. Prepossession by desire in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'When there is still more to be done, this venerable one has stopped midway with a trifling specific attainment. Stopping midway in the Teaching and discipline proclaimed by the Truth-finder - this is decline.'
"Indeed, friends, that a monk without abandoning these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is impossible. Indeed, friends, that a monk having abandoned these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is possible." The fourth.
5.
The Discourse on the Boaster
85. On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Mahācunda. The Venerable Mahācunda said this -
"Here, friends, a monk is a boaster, a vaunter regarding achievements - 'I attain and emerge from the first meditative absorption, I attain and emerge from the second meditative absorption, I attain and emerge from the third meditative absorption, I attain and emerge from the fourth meditative absorption, I attain and emerge from the plane of infinite space, I attain and emerge from the plane of infinite consciousness, I attain and emerge from the plane of nothingness, I attain and emerge from the plane of neither-perception-nor-non-perception, I attain and emerge from the cessation of perception and feeling.'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, cross-questions, asks for reasons, and admonishes. He, being cross-questioned, asked for reasons, and admonished by the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, comes to barrenness, comes to confusion, comes to calamity, comes to disaster, comes to calamity and disaster.
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed is this venerable one a boaster, a vaunter regarding achievements - I attain and emerge from the first meditative absorption, etc. I attain and emerge from the cessation of perception and feeling.'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus:
'For a long time this venerable one has been one who makes breaks, one who makes holes, one who makes blemishes, one who makes stains, not one who acts continuously, not one of continuous conduct regarding morality. This venerable one is immoral. Immorality in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is faithless; faithlessness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is of little learning, of inappropriate conduct; little learning in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is difficult to admonish; being difficult to admonish in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one has evil friends; evil friendship in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is lazy; idleness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is unmindful; forgetfulness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is deceitful; deceit in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is difficult to support; being difficult to support in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is unwise; lack of wisdom in the Teaching and discipline proclaimed by the Truth-finder - this is decline.'
"Just as, friends, one friend might say to another friend thus - 'Whenever, my dear, you have need for wealth, you should request wealth from me. I will give you wealth.' When some need for wealth has arisen, one friend might say to the other friend thus - 'I have need, my dear, for wealth. Give me wealth.' He might speak thus - 'If so, my dear, dig here.' Digging there, he would not find anything. He might speak thus - 'You spoke falsely to me, my dear; you spoke hollowly to me, my dear - dig here.' He might speak thus - 'I did not speak falsely to you, my dear, I did not speak hollowly. If so, my dear, dig here.' Digging there too, he would not find anything. He might speak thus - 'You spoke falsely to me, my dear, you spoke hollowly to me, my dear - dig here.' He might speak thus - 'I did not speak falsely to you, my dear, I did not speak hollowly. If so, my dear, dig here.' Digging there too, he would not find anything. He might speak thus - 'You spoke falsely to me, my dear, you spoke hollowly to me, my dear - dig here.' He might speak thus - 'I did not speak falsely to you, my dear, I did not speak hollowly. But rather I myself reached madness, a perversion of mind.'
"Just so, friends, a monk is a boaster, a braggart regarding achievements - 'I attain and emerge from the first meditative absorption, I attain and emerge from the second meditative absorption, I attain and emerge from the third meditative absorption, I attain and emerge from the fourth meditative absorption, I attain and emerge from the plane of infinite space, I attain and emerge from the plane of infinite consciousness, I attain and emerge from the plane of nothingness, I attain and emerge from the plane of neither-perception-nor-non-perception, I attain and emerge from the cessation of perception and feeling.'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, cross-questions, asks for reasons, and admonishes. He, being cross-questioned, asked for reasons, and admonished by the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, comes to barrenness, comes to confusion, comes to calamity, comes to disaster, comes to calamity and disaster.
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed is this venerable one a boaster, a vaunter regarding achievements - I attain the first meditative absorption, etc. I attain and emerge from the cessation of perception and feeling.'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus -
'For a long time this venerable one has been one who makes breaks, one who makes holes, one who makes blemishes, one who makes stains, not one who acts continuously, not one of continuous conduct regarding morality. This venerable one is immoral; immorality in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is faithless; faithlessness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is of little learning, of inappropriate conduct; little learning in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is difficult to admonish; being difficult to admonish in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one has evil friends; evil friendship in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is lazy; idleness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is unmindful; forgetfulness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is deceitful; deceit in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is difficult to support; being difficult to support in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is unwise; lack of wisdom in the Teaching and discipline proclaimed by the Truth-finder - this is decline.'
"Indeed, friends, that a monk without abandoning these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is impossible. Indeed, friends, that a monk having abandoned these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is possible." The fifth.
6.
The Discourse on Overestimation
86. On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. There the Venerable Mahākassapa addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Mahākassapa. The Venerable Mahākassapa said this -
"Here, friend, a monk declares the final liberating knowledge: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.' Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, cross-questions, asks for reasons, and admonishes. He, being cross-questioned, asked for reasons, and admonished by the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, comes to barrenness, comes to confusion, comes to calamity, comes to disaster, comes to calamity and disaster.
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'Why indeed does this venerable one declare the final liberating knowledge: "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus:
'This venerable one has overestimation, holds overestimation as truth, perceiving as attained what is not attained, perceiving as done what is not done, perceiving as reached what is not reached. Through overestimation he declares the final liberating knowledge - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, attends thus: 'In dependence on what indeed is this venerable one one who has overestimation, holds overestimation as truth, perceiving as attained what is not attained, perceiving as done what is not done, perceiving as reached what is not reached. Through overestimation he declares the final liberating knowledge - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus:
'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. Therefore this venerable one has overestimation, holds overestimation as truth, perceiving as attained what is not attained, perceiving as done what is not done, perceiving as reached what is not reached. Through overestimation he declares the final liberating knowledge - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'
"Him the Truth-finder or a disciple of the Truth-finder, a meditator skilled in attainment, skilled in another's mind, skilled in the method of another's mind, having encompassed his mind with his mind, understands thus:
'This venerable one is covetous; he frequently dwells with a mind pervaded by covetousness. Prepossession by covetousness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is angry; he frequently dwells with a mind pervaded by anger. Prepossession by anger in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is affected by sloth and torpor; he frequently dwells with a mind pervaded by sloth and torpor. Prepossession by sloth and torpor in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one is agitated; he frequently dwells with a mind pervaded by restlessness. Prepossession by restlessness in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one has sceptical doubt; he frequently dwells with a mind pervaded by sceptical doubt. Prepossession by sceptical doubt in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one delights in work, is devoted to work, is given to delight in work. Taking pleasure in work in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one delights in talk, is devoted to talk, is given to delight in talk. Taking pleasure in talk in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one delights in sleep, is devoted to sleep, is given to delight in sleep. Taking pleasure in sleep in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'This venerable one delights in company, is devoted to company, is given to delight in company. Taking pleasure in company in the Teaching and discipline proclaimed by the Truth-finder - this is decline.
'When there is still more to be done, this venerable one has stopped midway with a trifling specific attainment. Stopping midway in the Teaching and discipline proclaimed by the Truth-finder - this is decline.'
"Indeed, friends, that a monk without abandoning these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is impossible. Indeed, friends, that a monk having abandoned these ten qualities will attain growth, increase, and expansion in this Teaching and discipline - this is possible." The sixth.
7.
The Discourse on the Unpleasant
87. There the Blessed One, referring to the deceased monk, addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Here, monks, a monk is one who creates legal cases, and does not speak in praise of the settlement of legal cases. That, monks, a monk is one who creates legal cases and does not speak in praise of the settlement of legal cases, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is not eager to train, and does not speak in praise of undertaking the training. That, monks, a monk is not eager to train and does not speak in praise of undertaking the training, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk has evil desires, and does not speak in praise of the removal of desire. That, monks, a monk has evil desires and does not speak in praise of the removal of desire, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is prone to wrath, and does not speak in praise of the removal of wrath. That, monks, a monk is prone to wrath and does not speak in praise of the removal of wrath, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is contemptuous, and does not speak in praise of the removal of contempt. That, monks, a monk is contemptuous and does not speak in praise of the removal of contempt, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is fraudulent, and does not speak in praise of the removal of fraudulence. That, monks, a monk is fraudulent and does not speak in praise of the removal of fraudulence, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is deceitful, and does not speak in praise of the removal of deceitfulness. That, monks, a monk is deceitful and does not speak in praise of the removal of deceitfulness, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is not by nature one who discerns the teachings, and does not speak in praise of discernment of the Teaching. That, monks, a monk is not by nature one who discerns the teachings and does not speak in praise of discernment of the Teaching, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is not in seclusion, and does not speak in praise of seclusion. That, monks, a monk is not in seclusion and does not speak in praise of seclusion, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is not hospitable towards his fellows in the holy life, and does not speak in praise of hospitality. That, monks, a monk is not hospitable towards his fellows in the holy life and does not speak in praise of hospitality, this too is a quality not leading to affection, to respect, to development, to asceticism, to unity.
"For such a monk, monks, even though such a wish might arise - 'Oh, may my fellows in the holy life honour me, respect me, revere me, venerate me!' - yet his fellows in the holy life do not honour him, do not respect him, do not revere him, do not venerate him. What is the reason for this? For thus, monks, his intelligent fellows in the holy life see those evil unwholesome mental states as not abandoned.
"Just as, monks, for an inferior horse, even though such a wish might arise - 'Oh, may people place me in the position of a thoroughbred, and feed me food fit for a thoroughbred, and groom me with grooming fit for a thoroughbred!' - yet people do not place him in the position of a thoroughbred, do not feed him food fit for a thoroughbred, do not groom him with grooming fit for a thoroughbred. What is the reason for this? For thus, monks, intelligent people see those fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours as not abandoned. Just so, monks, for such a monk, even though such a wish might arise - 'Oh, may my fellows in the holy life honour me, respect me, revere me, venerate me!' - yet his fellows in the holy life do not honour him, do not respect him, do not revere him, do not venerate him. What is the reason for this? For thus, monks, his intelligent fellows in the holy life see those evil unwholesome mental states as not abandoned.
"Here again, monks, a monk is not one who creates legal cases, and speaks in praise of the settlement of legal cases. That, monks, a monk is not one who creates legal cases and speaks in praise of the settlement of legal cases, this too is a quality leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is eager to train, and speaks in praise of undertaking the training. That, monks, a monk is eager to train and speaks in praise of undertaking the training, this too is a quality leading to affection, to respect, to development, to asceticism, to unity.
"Furthermore, monks, a monk is of few wishes, and speaks in praise of the removal of desire. That, monks, a monk is of few wishes and speaks in praise of the removal of desire, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is without wrath, and speaks in praise of the removal of wrath. That, monks, a monk is without wrath and speaks in praise of the removal of wrath, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is without depreciation, and speaks in praise of the removal of depreciation. That, monks, a monk is without depreciation and speaks in praise of the removal of depreciation, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is not fraudulent, and speaks in praise of the removal of fraudulence. That, monks, a monk is not fraudulent and speaks in praise of the removal of fraudulence, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is not deceitful, and speaks in praise of the removal of deceit. That, monks, a monk is not deceitful and speaks in praise of the removal of deceit, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is by nature one who discerns the teachings, and speaks in praise of discernment of the Teaching. That, monks, a monk is by nature one who discerns the teachings and speaks in praise of discernment of the Teaching, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is in seclusion, and speaks in praise of seclusion. That, monks, a monk is in seclusion and speaks in praise of seclusion, this too is a quality, etc. leads to unity.
"Furthermore, monks, a monk is one who offers friendly welcome to his fellows in the holy life, and speaks in praise of friendly welcome. That, monks, a monk is one who offers friendly welcome to his fellows in the holy life and speaks in praise of friendly welcome, this too is a quality leading to affection, to respect, to development, to asceticism, to unity.
"For such a monk, monks, even though such a wish might not arise - 'Oh indeed, may my fellows in the holy life honour me, respect me, revere me, venerate me,' yet his fellows in the holy life honour him, respect him, revere him, venerate him. What is the reason for this? For thus, monks, intelligent fellow monks in the holy life see those evil unwholesome mental states as abandoned in him.
"Just as, monks, for a fine thoroughbred horse, even though such a wish might not arise - 'Oh, may people place me in the position of a thoroughbred, and feed me thoroughbred food, and groom me with thoroughbred grooming!' - yet people place him in the position of a thoroughbred, and feed him thoroughbred food, and groom him with thoroughbred grooming. What is the reason for this? For wise people, monks, see that those fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours have been abandoned.
"Just so, monks, for such a monk, even though such a wish might not arise - 'Oh indeed, may my fellows in the holy life honour me, respect me, revere me, venerate me,' yet his fellows in the holy life honour him, respect him, revere him, venerate him. What is the reason for this? For wise fellow monks in the holy life, monks, see that those evil unwholesome mental states have been abandoned." The seventh.
8.
The Discourse on the Reviler
88. "Monks, a monk who reviles and abuses, who slanders noble ones among his fellows in the holy life, this is possible, there is the opportunity that he might undergo one of ten disasters. Which ten? He does not attain what has not been attained, he declines from what has been attained, the Good Teaching does not become purified for him, or he has overestimation regarding the Good Teaching, or he lives the holy life without delight, or he commits a certain defiled offence, or he experiences a serious illness, or he reaches madness and derangement of the mind, he dies deluded, upon the body's collapse at death he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Monks, a monk who reviles and abuses, who slanders noble ones among his fellows in the holy life, this is possible, there is the opportunity that he might undergo one of these ten disasters." The eighth.
9.
The Discourse on Kokālika
89. Then the monk Kokālika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kokālika said this to the Blessed One - "Sāriputta and Moggallāna have evil desires, venerable sir, they have come under the control of evil desires." "Do not say so, Kokālika, do not say so, Kokālika! Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved."
For the second time the monk Kokālika said this to the Blessed One - "Although, venerable sir, the Blessed One is trustworthy and reliable to me, yet Sāriputta and Moggallāna have evil desires, they have come under the control of evil desires." "Do not say so, Kokālika, do not say so, Kokālika! Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved."
For the third time the monk Kokālika said this to the Blessed One - "Although, venerable sir, the Blessed One is trustworthy and reliable to me, yet Sāriputta and Moggallāna have evil desires, they have come under the control of evil desires." "Do not say so, Kokālika, do not say so, Kokālika! Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved."
Then the monk Kokālika rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Not long after the monk Kokālika had departed, his whole body was covered with boils the size of mustard seeds. Having been the size of mustard seeds, they became the size of mung beans; having been the size of mung beans, they became the size of chickpeas; having been the size of chickpeas, they became the size of jujube stones; having been the size of jujube stones, they became the size of jujube fruits; having been the size of jujube fruits, they became the size of myrobalans; having been the size of myrobalans, they became the size of unripe wood-apples; having been the size of unripe wood-apples, they became the size of billa fruits; having been the size of billa fruits, they burst open, and pus and blood oozed out. He lay on plantain leaves like a fish that has swallowed poison.
Then Turū, an individual Brahmā, approached the monk Kokālika; having approached, standing in the sky, he said this to the monk Kokālika - "Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved." "Who are you, friend?" "I am Turū, an individual Brahmā." "Were you not, friend, declared by the Blessed One to be a non-returner? Then why have you come here? See how much you have failed in this."
Then Turū, an individual Brahmā, addressed the monk Kokālika in verses -
With which the fool cuts himself, speaking ill-spoken words.
He gathers misfortune with his mouth, by that misfortune he finds no happiness.
Together with all, together with oneself, this is the greater misfortune;
He who corrupts his mind towards the Fortunate Ones.
He who blames the noble ones goes to hell, having directed speech and mind to evil."
Then the monk Kokālika died from that very illness. Having died, the monk Kokālika was reborn in the Paduma hell, having harboured hostility in his mind towards Sāriputta and Moggallāna.
Then Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One - "Kokālika, venerable sir, the monk is deceased. And having deceased, venerable sir, the monk Kokālika has been reborn in the Paduma hell, having harboured hostility in his mind towards Sāriputta and Moggallāna." This Brahmā Sahampati said. Having said this, having paid respect to the Blessed One, having circumambulated him keeping him on his right, he disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, he paid respect to me and stood to one side. Standing to one side, monks, Brahmā Sahampati said this to me - 'Kokālika, venerable sir, the monk is deceased; and having deceased, venerable sir, the monk Kokālika has been reborn in the Paduma hell, having harboured hostility in his mind towards Sāriputta and Moggallāna.' This, monks, Brahmā Sahampati said. Having said this, having paid respect to me, having circumambulated me keeping me on his right, he disappeared right there."
When this was said, a certain monk said this to the Blessed One - "How long, venerable sir, is the life-span in the Paduma hell?" "Long indeed, monk, is the life-span in the Paduma hell. It is not easy to reckon - 'so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.'"
"But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said - "Just as, monk, a Kosalan cartload of sesame seeds measuring twenty khāris, from that a man might remove one sesame seed at the end of every hundred years. More quickly, monk, would that Kosalan cartload of sesame seeds measuring twenty khāris come to utter elimination and exhaustion by this method, but not one Abbuda hell. Just as, monk, twenty Abbuda hells, so is one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells, so is one Ababa hell. Just as, monk, twenty Ababa hells, so is one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells, so is one Ahaha hell. Just as, monk, twenty Ahaha hells, so is one Kumuda hell. Just as, monk, twenty Kumuda hells, so is one Sogandhika hell. Just as, monk, twenty Sogandhika hells, so is one Uppala hell. Just as, monk, twenty Uppala hells, so is one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells, so is one Paduma hell. In the Paduma hell, monk, the monk Kokālika has been reborn, having harboured hostility in his mind towards Sāriputta and Moggallāna." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
With which the fool cuts himself, speaking ill-spoken words.
He gathers misfortune with his mouth, by that misfortune he finds no happiness.
Together with all, together with oneself, this is the greater misfortune;
He who corrupts his mind towards the Fortunate Ones.
He who blames the noble ones goes to hell, having directed speech and mind to evil." The ninth.
10.
The Discourse on the Powers of One Who Has Eliminated the Mental Corruptions
90. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "How many, Sāriputta, are the powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated'?"
"Ten, venerable sir, are the powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.' What are the ten? Here, venerable sir, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom. That, venerable sir, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom. That, venerable sir, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions. That, venerable sir, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed. That, venerable sir, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the four right strivings have been developed and well developed; etc. the four bases for spiritual power have been developed and well developed; etc. the five faculties; the five powers have been developed and well developed; the seven factors of enlightenment have been developed and well developed; the noble eightfold path has been developed and well developed. That, venerable sir, for a monk who has eliminated the mental corruptions, the noble eightfold path has been developed and well developed - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
These, venerable sir, are the ten powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.' The tenth.
The Chapter on Elders is fourth.
Its summary:
Not dear, reviler, Kokālika, and with the powers of one who eliminated the mental corruptions.