Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of the Numerical Discourses

The Book of the Threes

1.

The First Fifty

1.

The Chapter on the Fool

1.

The Discourse on Fear

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, whatever fears arise, all of them arise from the fool, not from the wise person. Whatever calamities arise, all of them arise from the fool, not from the wise person. Whatever misfortunes arise, all of them arise from the fool, not from the wise person. Just as, monks, when a fire breaks out in a house of reeds or a house of grass, it burns even peaked-roof houses that are plastered inside and out, draft-free, with bolts fastened and windows shut; even so, monks, whatever fears arise, all of them arise from the fool, not from the wise person. Whatever calamities arise, all of them arise from the fool, not from the wise person. Whatever misfortunes arise, all of them arise from the fool, not from the wise person.

Thus, monks, the fool is dangerous, the wise person is free from danger. The fool brings calamity, the wise person is free from calamity. The fool brings misfortune, the wise person is free from misfortune. There is no fear, monks, from the wise person, no calamity from the wise person, no misfortune from the wise person.

"Therefore, monks, you should train thus: 'Having avoided those three things possessed of which one is known as a fool, we will live undertaking those three things possessed of which one is known as a wise person.' This is how you should train." First.

2.

The Discourse on the Marks

2. "Monks, a fool is marked by his actions, a wise person is marked by his actions, wisdom shines through its attributes. Monks, possessed of three qualities one should be known as a fool. With which three? With misconduct of body, misconduct of speech, misconduct of mind. Monks, possessed of these three qualities one should be known as a fool.

"Monks, possessed of three qualities one should be known as a wise person. With which three? With good conduct of body, good conduct of speech, good conduct of mind. Monks, possessed of these three qualities one should be known as a wise person.

"Therefore, monks, you should train thus: 'Having avoided those three things possessed of which one is known as a fool, we will live undertaking those three things possessed of which one is known as a wise person.' This is how you should train." The second.

3.

The Reflection Discourse

3. "Monks, there are these three characteristics of a fool, signs of a fool, attributes of a fool. What are the three? Here, monks, a fool is one who thinks badly, speaks badly, and does bad actions. If, monks, a fool were not one who thinks badly, speaks badly, and does bad actions, how would the wise know him - 'This fellow is a fool, an untrue man'? But because, monks, a fool is one who thinks badly, speaks badly, and does bad actions, therefore the wise know him - 'This fellow is a fool, an untrue man'. These, monks, are the three characteristics of a fool, signs of a fool, attributes of a fool.

"Monks, there are these three characteristics of a wise person, signs of a wise person, attributes of a wise person. What are the three? Here, monks, a wise person is one who thinks well, speaks well, and does good actions. If, monks, a wise person were not one who thinks well, speaks well, and does good actions, how would the wise know him - 'This good man is wise'? But because, monks, a wise person is one who thinks well, speaks well, and does good actions, therefore the wise know him - 'This good man is wise'. These, monks, are the three characteristics of a wise person, signs of a wise person, attributes of a wise person. Therefore... Third.

4.

Discourse on Transgression

4. "Monks, possessed of three qualities one should be known as a fool. With which three? One does not see a transgression as a transgression, having seen a transgression as a transgression one does not make amends according to the Teaching, when another confesses a transgression one does not accept it according to the Teaching. Monks, possessed of these three qualities one should be known as a fool.

"Monks, possessed of three qualities one should be known as a wise person. With which three? One sees a transgression as a transgression, having seen a transgression as a transgression one makes amends according to the Teaching, when another confesses a transgression one accepts it according to the Teaching. Monks, possessed of these three qualities one should be known as a wise person. Therefore... Fourth.

5.

The Discourse on Unwise

5. "Monks, possessed of three qualities one should be known as a fool. With which three? One asks questions unwisely, one answers questions unwisely, and when another has answered a question wisely with well-rounded terms and phrases that are smooth and appropriate, one does not express appreciation. Monks, possessed of these three qualities one should be known as a fool.

"Monks, possessed of three qualities one should be known as a wise person. With which three? One asks questions wisely, one answers questions wisely, and when another has answered a question wisely with well-rounded terms and phrases that are smooth and appropriate, one expresses appreciation. Monks, possessed of these three qualities one should be known as a wise person. Therefore... Fifth.

6.

The Discourse on the Unwholesome

6. "Monks, possessed of three qualities one should be known as a fool. With which three? With unwholesome bodily action, unwholesome verbal action, unwholesome mental action. Monks, possessed of these three qualities one should be known as a fool.

"Monks, possessed of three qualities one should be known as a wise person. With which three? With wholesome bodily action, wholesome verbal action, wholesome mental action. Monks, possessed of these three qualities one should be known as a wise person. Therefore... Sixth.

7.

The Discourse on the Blameworthy

7. "Monks, possessed of three qualities one should be known as a fool. With which three? With blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action... etc... with blameless bodily action, with blameless verbal action, with blameless mental action... etc... Seventh.

8.

The Discourse on the Harmful

8. "Monks, possessed of three qualities one should be known as a fool. With which three? With harmful bodily action, with harmful verbal action, with harmful mental action... etc... with harmless bodily action, with harmless verbal action, with harmless mental action. Monks, possessed of these three qualities one should be known as a wise person.

"Therefore, monks, you should train thus: 'Having avoided those three things possessed of which one is known as a fool, we will live undertaking those three things possessed of which one is known as a wise person.' This is how you should train." The eighth.

9.

The Discourse on the Wounded

9. "Monks, possessed of three qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. With which three? With misconduct of body, misconduct of speech, misconduct of mind. Monks, possessed of these three qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, possessed of three qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. With which three? With good conduct of body, good conduct of speech, good conduct of mind. Monks, possessed of these three qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit." Ninth.

10.

The Discourse on Stains

10. "Monks, possessed of three qualities, not having abandoned three stains, one is cast into hell as surely as if they had been carried there. With which three? One is unvirtuous, and the stain of unvirtuous behaviour is not abandoned; One is envious, and the stain of envy is not abandoned; One is selfish, and the stain of selfishness is not abandoned. Monks, possessed of these three qualities, not having abandoned these three stains, one is cast into hell as surely as if they had been carried there.

"Monks, possessed of three qualities, having abandoned three stains, one is cast into heaven as surely as if they had been carried there. With which three? One is virtuous, and the stain of unvirtuous behaviour is abandoned; One is not envious, and the stain of envy is abandoned; One is not selfish, and the stain of selfishness is abandoned. Monks, possessed of these three qualities, having abandoned these three stains, one is cast into heaven as surely as if they had been carried there." Tenth.

The Chapter on the Fool is First.

Here is its summary -

2.

The Chapter on the Cart Maker

1.

The Discourse on the Renowned

11. "Monks, possessed of three qualities a renowned monk practises for the harm of the multitude, for the suffering of the multitude, for the detriment, harm and suffering of deities and human beings. With which three? He encourages unsuitable bodily action, he encourages unsuitable speech, he encourages unsuitable things. Monks, possessed of these three qualities a renowned monk practises for the harm of the multitude, for the suffering of the multitude, for the detriment, harm and suffering of deities and human beings.

"Monks, possessed of three qualities a renowned monk practises for the welfare of the multitude, for the happiness of the multitude, for the good, welfare and happiness of deities and human beings. With which three? He encourages in bodily action that is in conformity, he encourages in verbal action that is in conformity, he encourages in things that are in conformity. Monks, possessed of these three qualities a renowned monk practises for the welfare of the multitude, for the happiness of the multitude, for the good, welfare and happiness of deities and human beings." First.

2.

The Discourse on Things to be Remembered

12. "Monks, there are these three things that are remembered for life by an anointed warrior-king. What are the three? Monks, the place where the anointed warrior-king was born. This, monks, is the first thing that is remembered for life by an anointed warrior-king.

"Furthermore, monks, the place where the warrior-king was anointed. This, monks, is the second thing that is remembered for life by an anointed warrior-king.

"Furthermore, monks, the place where the anointed warrior-king, having won a battle and being victorious in war, dwells at the head of that battlefield. This, monks, is the third thing that is remembered for life by an anointed warrior-king. These, monks, are the three things that are remembered for life by an anointed warrior-king.

"Even so, monks, there are these three things that are remembered for life by a monk. What are the three? Monks, the place where a monk, having shaved off his hair and beard, having put on the ochre robes, went forth from the home life into homelessness. This, monks, is the first thing that is remembered for life by a monk.

"Furthermore, monks, the place where a monk understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is the second thing that is remembered for life by a monk.

"Furthermore, monks, the place where with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is the third thing that is remembered for life by a monk. These, monks, are the three things that are remembered for life by a monk." The second.

3.

The Discourse on Expectation

13. "Monks, these three individuals exist and are found in the world. Which three? One without expectation, one with expectation, and one with expectation gone. And what, monks, is an individual without expectation? Here, monks, a certain individual is reborn in a low family, in a family of outcasts, or bamboo workers, or hunters, or chariot-makers, or waste-collectors, that is poor, with little food and drink, where life is difficult, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, very sickly, blind, or crippled, or lame, or paralysed, not a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He hears: "It seems that such and such a noble has been anointed by nobles with the noble's anointing." It does not occur to him: "When indeed will the nobles anoint me too with the noble's anointing!" This, monks, is called an individual without expectation.

"And what, monks, is an individual with expectation? Here, monks, a warrior-king's eldest son is fit for anointing but not yet anointed, not yet established. He hears: "It seems that such and such a noble has been anointed by nobles with the noble's anointing." He thinks thus: "When indeed will the nobles anoint me too with the noble's anointing!" This, monks, is called an individual with expectation.

"And what, monks, is an individual without expectation? Here, monks, there is a king who is an anointed noble. He hears: "It seems that such and such a noble has been anointed by nobles with the noble's anointing." It does not occur to him: "When indeed will the nobles anoint me too with the noble's anointing!" What is the reason for this? Because, monks, that expectation of anointing which he had before being anointed has now been tranquillized. This, monks, is called an individual without expectation. These three individuals, monks, exist and are found in the world.

"Even so, monks, these three individuals exist and are found among the monks. Which three? One without expectation, one with expectation, and one with expectation gone. And what, monks, is an individual without expectation? Here, monks, someone is immoral, of evil nature, of impure and suspicious conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, inwardly rotten, corrupted, of depraved nature. He hears: "The monk named so-and-so, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." It does not occur to him: "When indeed will I too, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life!" This, monks, is called an individual without expectation.

"And what, monks, is an individual with expectation? Here, monks, a monk is virtuous, of good Teaching. He hears: "With the destruction of the taints, one enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." He thinks thus: "When indeed will I too, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life!" This, monks, is called an individual with expectation.

"And what, monks, is an individual without expectation? Here, monks, a monk is worthy with taints destroyed. He hears: "The monk named so-and-so, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." It does not occur to him: "When indeed will I too, with the destruction of the taints... etc... having realized it, enter and dwell!" What is the reason for this? Because, monks, that expectation of liberation which he had before being liberated has now been tranquillized. This, monks, is called an individual without expectation. These three individuals, monks, exist and are found among the monks." Third.

4.

The Discourse on the Wheel-turning Monarch

14. "Even that wheel-turning monarch who is righteous and rules by the Teaching does not turn the wheel without a king." When this was said, a certain monk said this to the Blessed One - "But who, Venerable Sir, is the king of the wheel-turning monarch who is righteous and rules by the Teaching?" "The Teaching, monk," said the Blessed One - "Here, monk, a wheel-turning monarch who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, provides righteous shelter, protection and guard for his household."

"Furthermore, monk, a wheel-turning monarch who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, provides righteous shelter, protection and guard for nobles, army troops, armed forces, brahmins and householders, town and country dwellers, ascetics and brahmins, beasts and birds." That monk who is a wheel-turning monarch, who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, having provided righteous shelter, protection and guard for his household, having provided righteous shelter, protection and guard for nobles, army troops, armed forces, brahmins and householders, town and country dwellers, ascetics and brahmins, beasts and birds, turns the wheel by the Teaching alone. That wheel cannot be turned back by any human being who is an hostile living being.

"Just so, monk, the Truth Finder, worthy and fully enlightened, who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, provides righteous shelter, protection and guard for bodily action - 'Such bodily action should be pursued, such bodily action should not be pursued.'

"Furthermore, monk, the Truth Finder, worthy and fully enlightened, who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, provides righteous shelter, protection and guard for verbal action - 'Such verbal action should be pursued, such verbal action should not be pursued'...etc... for mental action - 'Such mental action should be pursued, such mental action should not be pursued.'

"That, monk, The Truth Finder, worthy and fully enlightened, who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, having provided righteous shelter, protection and guard for bodily action, having provided righteous shelter, protection and guard for verbal action, having provided righteous shelter, protection and guard for mental action, sets in motion by the Teaching alone the unsurpassed wheel of the Teaching. That wheel cannot be turned back by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world." Fourth.

5.

Discourse on Sacetana

15. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"In the past, monks, there was a king named Sacetana. Then, monks, King Sacetana addressed the chariot maker: 'Friend chariot maker, in six months from now I will have a battle. Will you be able, friend chariot maker, to make a new pair of wheels?' 'I can, your majesty,' monks, the chariot maker replied to King Sacetana. Then, monks, the chariot maker completed one wheel in six months less six nights. Then, monks, King Sacetana addressed the chariot maker: 'Friend chariot maker, in six days from now I will have a battle. Is the new pair of wheels completed?' 'Your majesty, in these six months less six nights only one wheel has been completed.' 'But will you be able, friend chariot maker, to complete the second wheel in these six days?' 'I can, your majesty,' monks, the chariot maker, having completed the second wheel in six days, taking the new pair of wheels, approached King Sacetana; having approached, he said this to King Sacetana: 'Your majesty, this new pair of wheels is completed.' 'Friend chariot maker, between this wheel that was completed by you in six months less six nights and this wheel that was completed by you in six days, what is the difference? I do not see any difference between them.' 'There is a difference between them, your majesty. Let your majesty observe the difference.'

Then, monks, the chariot maker set rolling that wheel which was completed in six days. When set rolling, having gone as far as the momentum of the volitional formation carried it, it wobbled and fell to the ground. Then he set rolling that wheel which was completed in six months less six nights. When set rolling, having gone as far as the momentum of the volitional formation carried it, it stood as if fixed to the axle.

'Friend chariot maker, what is the cause and reason why this wheel that was completed in six days, when set rolling, having gone as far as the momentum of the volitional formation carried it, wobbled and fell to the ground? And what, friend chariot maker, is the cause and reason why this wheel that was completed in six months less six nights, when set rolling, having gone as far as the momentum of the volitional formation carried it, stood as if fixed to the axle?' 'Sire, this wheel that was completed in six days had its rim crooked, with hatred, with taint; its spokes were crooked, with hatred, with taint; its hub was crooked, with hatred, with taint. Because its rim was crooked, with hatred, with taint, and its spokes were crooked, with hatred, with taint, and its hub was crooked, with hatred, with taint, when set rolling, having gone as far as the momentum of the volitional formation carried it, it wobbled and fell to the ground. But, sire, that wheel that was completed in six months less six nights had its rim straight, without hatred, without taint; its spokes were straight, without hatred, without taint; its hub was straight, without hatred, without taint. Because its rim was straight, without hatred, without taint, and its spokes were straight, without hatred, without taint, and its hub was straight, without hatred, without taint, when set rolling, having gone as far as the momentum of the volitional formation carried it, it stood as if fixed to the axle.'

Perhaps, monks, you might think: 'Surely that chariot maker at that time was someone else!' But, monks, it should not be regarded thus. I was that chariot maker at that time. Then, monks, I was skilled in crookedness of wood, hatred of wood, and taint of wood. But now, monks, as an arahant, a fully enlightened one, I am skilled in bodily crookedness, bodily hatred, and bodily taint; skilled in verbal crookedness, verbal hatred, and verbal taint; skilled in mental crookedness, mental hatred, and mental taint. Monks, if any monk or nun has not abandoned bodily crookedness, bodily hatred, bodily taint; has not abandoned verbal crookedness, verbal hatred, verbal taint; has not abandoned mental crookedness, mental hatred, mental taint, they have fled from this Teaching and discipline, just like that wheel completed in six days.

Monks, if any monk or nun has abandoned bodily crookedness, bodily hatred, bodily taint; has abandoned verbal crookedness, verbal hatred, verbal taint; has abandoned mental crookedness, mental hatred, mental taint, they are established in this Teaching and discipline, just like that wheel completed in six months less six nights.

"Therefore, monks, you should train thus: 'We will abandon bodily crookedness, bodily hatred, bodily corruption; we will abandon verbal crookedness, verbal hatred, verbal corruption; we will abandon mental crookedness, mental hatred, mental corruption.' This is how you should train." Fifth.

6.

The Discourse on the Incontrovertible Teaching

16. "Monks, endowed with three things a monk practises the incontrovertible way, and he has begun the way for the destruction of the taints. With which three? Here, monks, a monk is guarded in the doors of his faculties, is moderate in eating, and is devoted to wakefulness.

"And how, monks, is a monk guarded in the doors of his faculties? Here, monks, when seeing a form with the eye, a monk does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. This, monks, is how a monk is guarded in the doors of his faculties.

"And how, monks, is a monk moderate in eating? Here, monks, a monk takes food after careful reflection - 'neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life, thinking: "Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort".' This, monks, is how a monk is moderate in eating.

"And how, monks, is a monk devoted to wakefulness? Here, monks, during the day a monk purifies his mind from obstructive states by walking and sitting, in the first watch of the night purifies his mind from obstructive states by walking and sitting, in the middle watch of the night lies down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising, and in the last watch of the night, having risen, purifies his mind from obstructive states by walking and sitting. This, monks, is how a monk is devoted to wakefulness. Monks, endowed with these three things a monk practises the incontrovertible way, and he has begun the way for the destruction of the taints." Sixth.

7.

Self-Affliction

17. "These three things, monks, lead to one's own affliction, to others' affliction, and to the affliction of both. Which three? Bodily misconduct, verbal misconduct, mental misconduct. These three things, monks, lead to one's own affliction, to others' affliction, and to the affliction of both.

"These three things, monks, lead neither to one's own affliction, nor to others' affliction, nor to the affliction of both. Which three? Bodily good conduct, verbal good conduct, mental good conduct. These three things, monks, lead neither to one's own affliction, nor to others' affliction, nor to the affliction of both." Seventh.

8.

World of Deities

18. "Monks, if wanderers of other sects were to ask you thus - 'Friend, do you live the holy life under the ascetic Gotama for rebirth in the world of deities?' Would you not, monks, being asked thus, be troubled, ashamed, and disgusted?" "Yes, Venerable Sir." "Thus, monks, you are troubled, ashamed, and disgusted by divine life span, divine beauty, divine happiness, divine glory, divine authority; how much more, monks, should you be troubled, ashamed, and disgusted by bodily misconduct, by verbal misconduct... by mental misconduct." The eighth.

9.

First Discourse on the Shopkeeper

19. "Monks, possessed of three factors a shopkeeper is incapable of acquiring wealth not yet acquired or of increasing wealth already acquired. With which three? Here, monks, a shopkeeper does not carefully undertake his work in the morning, does not carefully undertake his work at noon, does not carefully undertake his work in the evening. Monks, possessed of these three factors a shopkeeper is incapable of acquiring wealth not yet acquired or of increasing wealth already acquired.

"Even so, monks, possessed of three qualities a monk is incapable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired. With which three? Here, monks, a monk does not carefully undertake the sign of concentration in the morning, does not carefully undertake the sign of concentration at noon, does not carefully undertake the sign of concentration in the evening. Monks, possessed of these three qualities a monk is incapable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired.

Monks, possessed of three factors a shopkeeper is capable of acquiring wealth not yet acquired or of increasing wealth already acquired. With which three? Here, monks, a shopkeeper carefully undertakes his work in the morning, at noon...etc... in the evening carefully undertakes his work. Monks, possessed of these three factors a shopkeeper is capable of acquiring wealth not yet acquired or of increasing wealth already acquired.

Even so, monks, possessed of these three qualities a monk is capable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired. With which three? Here, monks, a monk carefully undertakes the sign of concentration in the morning, at noon...etc... in the evening carefully undertakes the sign of concentration. Monks, possessed of these three qualities a monk is capable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired." Ninth.

10.

Second Discourse on the Shopkeeper

20. "Monks, possessed of three factors a shopkeeper in no long time attains to greatness and expansion in wealth. With which three? Here, monks, a shopkeeper has vision, is capable, and has good support. And how, monks, does a shopkeeper have vision? Here, monks, a shopkeeper knows his merchandise - 'This merchandise, bought thus and sold thus, will have this much capital and this much profit.' This, monks, is how a shopkeeper has vision.

"And how, monks, is a shopkeeper capable? Here, monks, a shopkeeper is skilled in buying and selling merchandise. This, monks, is how a shopkeeper is capable.

"And how, monks, does a shopkeeper have good support? Here, monks, those householders or householders' sons who are rich, of great wealth, of great property, know about a shopkeeper thus: 'This good fellow has vision, is capable and able to support his wife and children, and to give us a regular payment.' They invest him with wealth: 'From this, good shopkeeper, having made wealth, support your wife and children, and give us a regular payment.' This, monks, is how a shopkeeper has good support. Monks, possessed of these three factors a shopkeeper in no long time attains to greatness and expansion in wealth.

Even so, monks, possessed of these three qualities a monk in no long time attains to greatness and expansion in wholesome qualities. With which three? Here, monks, a monk has vision, is capable, and has good support. And how, monks, does a monk have vision? Here, monks, he understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how a monk has vision.

And how, monks, is a monk capable? Here, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This, monks, is how a monk is capable.

"And how, monks, does a monk have good support? Here, monks, a monk from time to time approaches those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, and asks and questions them: 'Venerable Sir, how is this, what is the meaning of this?' Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel his doubt about numerous doubtful points. This, monks, is how a monk has good support. Monks, possessed of these three qualities a monk in no long time attains to greatness and expansion in wholesome qualities." Tenth.

The Chapter on the Cart Maker is second.

First recitation section is completed.

Here is its summary -

3.

The Chapter on Persons

1.

Discourse on Samiddha

21. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Samiddha and the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, they exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, they sat down to one side. When the Venerable Samiddha was seated to one side, the Venerable Sāriputta said this to him -

"Friend Samiddha, these three individuals exist and are found in the world. Which three? A body witness, one attained-to-view, and one liberated by faith. These three individuals, friend, exist and are found in the world. "Of these three individuals, friend, which individual seems to you more excellent and more sublime?"

"Friend Sāriputta, these three individuals exist and are found in the world. Which three? A body witness, one attained-to-view, and one liberated by faith. These three individuals, friend, exist and are found in the world. Of these three individuals, friend, the individual who is liberated by faith seems to me more excellent and more sublime than these three individuals. What is the reason for this? Because this individual's faculty of faith is predominant."

Then the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "Friend Koṭṭhika, these three individuals exist and are found in the world. Which three? A body witness, one attained-to-view, and one liberated by faith. These three individuals, friend, exist and are found in the world. "Of these three individuals, friend, which individual seems to you more excellent and more sublime?"

"Friend Sāriputta, these three individuals exist and are found in the world. Which three? A body witness, one attained-to-view, and one liberated by faith. These three individuals, friend, exist and are found in the world. Of these three individuals, friend, the individual who is a body witness seems to me more excellent and more sublime than these three individuals. What is the reason for this? Because this individual's faculty of concentration is predominant."

Then the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "Friend Sāriputta, these three individuals exist and are found in the world. Which three? A body witness, one attained-to-view, and one liberated by faith. These three individuals, friend, exist and are found in the world. "Of these three individuals, friend, which individual seems to you more excellent and more sublime?"

"Friend Koṭṭhika, these three individuals exist and are found in the world. Which three? A body witness, one attained-to-view, and one liberated by faith. These three individuals, friend, exist and are found in the world. Of these three individuals, friend, the individual who is one attained-to-view seems to me more excellent and more sublime than these three individuals. What is the reason for this? Because this individual's faculty of wisdom is predominant."

Then the Venerable Sāriputta said this to the Venerable Samiddha and the Venerable Mahākoṭṭhika - "Friends, we have all answered according to our own discernment. Come, friends, let us approach the Blessed One; having approached, we shall inform the Blessed One about this matter. As the Blessed One explains it to us, so shall we remember it." "Yes, friend," the Venerable Samiddha and the Venerable Mahākoṭṭhika replied to the Venerable Sāriputta. Then the Venerable Sāriputta, the Venerable Samiddha, and the Venerable Mahākoṭṭhika approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta reported to the Blessed One all of the conversation between himself, the Venerable Samiddha, and the Venerable Mahākoṭṭhika.

"It is not easy, Sāriputta, to give a categorical answer about this - 'this one of these three individuals is more excellent and more sublime.' For it is possible, Sāriputta, that the individual who is liberated by faith might be practising for Arahantship, while the individual who is a body witness might be a once-returner or a non-returner, and the individual who is one attained-to-view might be a once-returner or a non-returner.

"It is not easy, Sāriputta, to give a categorical answer about this - 'this one of these three individuals is more excellent and more sublime.' For it is possible, Sāriputta, that the individual who is a body witness might be practising for Arahantship, while the individual who is liberated by faith might be a once-returner or a non-returner, and the individual who is one attained-to-view might be a once-returner or a non-returner.

"It is not easy, Sāriputta, to give a categorical answer about this - 'this one of these three individuals is more excellent and more sublime.' For it is possible, Sāriputta, that the individual who is one attained-to-view might be practising for Arahantship, while the individual who is liberated by faith might be a once-returner or a non-returner, and the individual who is a body witness might be a once-returner or a non-returner.

"It is not easy, Sāriputta, to give a categorical answer about this - 'this one of these three individuals is more excellent and more sublime.' First.

2.

Discourse on the Sick

22. "Monks, these three sick persons exist and are found in the world. Which three? Here, monks, a certain sick person whether receiving or not receiving suitable food, whether receiving or not receiving suitable medicine, whether receiving or not receiving proper care, does not recover from that affliction.

"Here again, monks, a certain sick person whether receiving or not receiving suitable food, whether receiving or not receiving suitable medicine, whether receiving or not receiving proper care, recovers from that affliction.

"Here again, monks, a certain sick person only when receiving suitable food but not when not receiving it, only when receiving suitable medicine but not when not receiving it, only when receiving proper care but not when not receiving it, recovers from that affliction.

"Therein, monks, regarding that sick person who only when receiving suitable food but not when not receiving it, only when receiving suitable medicine but not when not receiving it, only when receiving proper care but not when not receiving it, recovers from that affliction, it is because of this sick person that food for the sick is allowed, medicine for the sick is allowed, and an attendant for the sick is allowed. And, monks, because of this sick person other sick persons too should be attended to. These three sick persons, monks, exist and are found in the world.

"Even so, monks, these three individuals similar to sick persons exist and are found in the world. Which three? Here, monks, a certain individual whether getting or not getting to see the Truth Finder, whether getting or not getting to hear the Teaching and Discipline proclaimed by the Truth Finder, does not enter the fixed course of rightness in wholesome qualities.

"Here again, monks, a certain individual whether getting or not getting to see the Truth Finder, whether getting or not getting to hear the Teaching and Discipline proclaimed by the Truth Finder, enters the fixed course of rightness in wholesome qualities.

"Here again, monks, a certain individual only when getting to see the Truth Finder but not when not getting to, only when getting to hear the Teaching and Discipline proclaimed by the Truth Finder but not when not getting to, enters the fixed course of rightness in wholesome qualities.

"Therein, monks, regarding that individual who only when getting to see the Truth Finder but not when not getting to, only when getting to hear the Teaching and Discipline proclaimed by the Truth Finder but not when not getting to, enters the fixed course of rightness in wholesome qualities, it is because of this individual that the teaching of the Teaching is allowed. And, monks, because of this individual the Teaching should be taught to others too. These three individuals similar to sick persons, monks, exist and are found in the world." The second.

3.

Formation Discourse

23. "Monks, these three individuals exist and are found in the world. Which three? Here, monks, someone generates harmful bodily formation, generates harmful verbal formation, generates harmful mental formation. Having generated harmful bodily formation, having generated harmful verbal formation, having generated harmful mental formation, he is reborn in a harmful world. Being reborn in a harmful world, harmful contacts touch him. Being touched by harmful contacts, he feels harmful feeling that is exclusively painful, just like hell-beings.

"Here again, monks, someone generates harmless bodily formation, generates harmless verbal formation, generates harmless mental formation. Having generated harmless bodily formation, having generated harmless verbal formation, having generated harmless mental formation, he is reborn in a harmless world. Being reborn in a harmless world, harmless contacts touch him. Being touched by harmless contacts, he feels harmless feeling that is exclusively pleasant, just like the Refulgent deities.

"Here again, monks, someone generates both harmful and harmless bodily formation, generates both harmful and harmless verbal formation, generates both harmful and harmless mental formation. Having generated both harmful and harmless bodily formation, having generated both harmful and harmless verbal formation, having generated both harmful and harmless mental formation, he is reborn in a world that is both harmful and harmless. Being reborn in a world that is both harmful and harmless, both harmful and harmless contacts touch him. Being touched by both harmful and harmless contacts, he feels both harmful and harmless feeling that is mixed with pleasure and pain, just like human beings and certain deities and certain beings in the lower worlds. These three individuals, monks, exist and are found in the world." Third.

4.

The Discourse on Being Very Helpful

24. "These three individuals, monks, are very helpful to an individual. Which three? The individual owing to whom, monks, an individual has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; this individual, monks, is very helpful to this individual.

"Furthermore, monks, the individual owing to whom an individual understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; this individual, monks, is very helpful to this individual.

"Furthermore, monks, the individual owing to whom an individual with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life; this individual, monks, is very helpful to this individual. These three individuals, monks, are very helpful to an individual.

"And I say, monks, that there is no other individual more helpful to this individual than these three individuals. "But monks, I say that for these three individuals, what is done for this individual cannot be easily repaid, that is, by welcoming, rising up, reverential salutation, proper conduct, and by giving of robes, almsfood, lodging and medicinal requisites." Fourth.

5.

The Diamond Simile

25. "Monks, these three individuals exist and are found in the world. Which three? The individual with a mind like a sore, the individual with a mind like lightning, the individual with a mind like a diamond. And what, monks, is the individual with a mind like a sore? Here, monks, someone is prone to anger and full of despair, and even when criticised slightly becomes irritated, angry, repelled, stubborn and shows anger, hatred and displeasure. Just as, monks, when a festering sore when struck by a stick or a potsherd discharges even more; even so, monks, someone here is prone to anger and full of despair, and even when criticised slightly becomes irritated, angry, repelled, stubborn and shows anger, hatred and displeasure. This, monks, is called an individual with a mind like a sore.

"And what, monks, is the individual with a mind like lightning? Here, monks, a certain individual understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. Just as, monks, a person with vision would see forms by means of lightning in the darkness of night; even so, monks, someone here understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is called an individual with a mind like lightning.

"And what, monks, is the individual with a mind like a diamond? Here, monks, a certain individual with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Just as, monks, there is nothing that cannot be cut by a diamond, whether a jewel or a stone; even so, monks, someone here with the destruction of the taints... etc... enters and dwells in. This, monks, is called an individual with a mind like a diamond. These three individuals, monks, exist and are found in the world." Fifth.

6.

The Discourse on Who Should Be Associated With

26. "Monks, these three individuals exist and are found in the world. Which three? There is, monks, an individual who should not be associated with, not be followed, not be attended upon. There is, monks, an individual who should be associated with, followed, attended upon. There is, monks, an individual who should be associated with, followed, attended upon with honour and respect. And what, monks, is the individual who should not be associated with, not be followed, not be attended upon? Here, monks, someone is inferior in virtuous behaviour, concentration, and wisdom. Such an individual, monks, should not be associated with, not be followed, not be attended upon except out of tender concern, except out of compassion.

"And what, monks, is the individual who should be associated with, followed, attended upon? Here, monks, someone is equal in virtuous behaviour, concentration, and wisdom. Such an individual, monks, should be associated with, followed, attended upon. What is the reason for this? Since we share similar virtuous behaviour, there will be talk about virtuous behaviour between us, it will flow between us, and it will be comfortable for us. Since we share similar concentration, there will be talk about concentration between us, it will flow between us, and it will be comfortable for us. Since we share similar wisdom, there will be talk about wisdom between us, it will flow between us, and it will be comfortable for us. Therefore such an individual should be associated with, followed, attended upon.

"And what, monks, is the individual who should be associated with, followed, attended upon with honour and respect? Here, monks, someone is superior in virtuous behaviour, concentration, and wisdom. Such an individual, monks, should be associated with, followed, attended upon with honour and respect. What is the reason for this? Thus I will either fulfil the unfulfilled aggregate of virtuous behaviour, or I will assist with wisdom here and there the fulfilled aggregate of virtuous behaviour; I will either fulfil the unfulfilled aggregate of concentration, or I will assist with wisdom here and there the fulfilled aggregate of concentration; I will either fulfil the unfulfilled aggregate of wisdom, or I will assist with wisdom here and there the fulfilled aggregate of wisdom. Therefore such an individual should be associated with, followed, attended upon with honour and respect. These three individuals, monks, exist and are found in the world."

7.

The Discourse on What Should Be Detested

27. "Monks, these three individuals exist and are found in the world. Which three? There is, monks, an individual who should be loathed, not associated with, not followed, not attended upon. There is, monks, an individual who should be treated with equanimity, not associated with, not followed, not attended upon. There is, monks, an individual who should be associated with, followed, attended upon. And what, monks, is the individual who should be loathed, not associated with, not followed, not attended upon? Here, monks, someone is immoral, of evil nature, of impure and suspicious conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, inwardly rotten, corrupted, of depraved nature. Such an individual, monks, should be loathed, not associated with, not followed, not attended upon. What is the reason for this? Even though, monks, one does not follow the example of such an individual, still an evil reputation spreads about one - 'The person is one with evil friends, evil companions, evil associates.' Just as, monks, even though a snake that has fallen into filth does not bite, still it smears one; even so, monks, even though one does not follow the example of such an individual, still an evil reputation spreads about one - 'The person is one with evil friends, evil companions, evil associates.' Therefore such an individual should be loathed, not associated with, not followed, not attended upon.

"And what, monks, is the individual who should be treated with equanimity, not associated with, not followed, not attended upon? Here, monks, someone is prone to anger and full of despair, and even when criticised slightly becomes irritated, angry, repelled, stubborn and shows anger, hatred and displeasure. Just as, monks, when a festering sore when struck by a stick or a potsherd discharges even more; even so, monks...etc... just as, monks, when an ebony tree is struck by a stick or a potsherd it crackles and sputters even more; even so, monks...etc... just as, monks, when a cesspit is struck by a stick or a potsherd it becomes even more foul-smelling; even so, monks, someone here is prone to anger and full of despair, and even when criticised slightly becomes irritated, angry, repelled, stubborn and shows anger, hatred and displeasure. Such an individual, monks, should be treated with equanimity, not associated with, not followed, not attended upon. What is the reason for this? 'He might abuse me, he might revile me, he might cause me harm.' Therefore such an individual should be treated with equanimity, not associated with, not followed, not attended upon.

"And what, monks, is the individual who should be associated with, followed, attended upon? Here, monks, a certain individual is virtuous, of good Teaching. Such an individual, monks, should be associated with, followed, attended upon. What is the reason for this? Even though, monks, one does not follow the example of such an individual, still a good reputation spreads about one - 'That individual is one with good friends, good companions, good associates.' Therefore such an individual should be associated with, followed, attended upon. These three individuals, monks, exist and are found in the world."

8.

Discourse on One Who Speaks Excrement

28. "Monks, these three individuals exist and are found in the world. Which three? The excrement-speaker, the flower-speaker, and the honey-speaker. And what, monks, is an individual who is an excrement-speaker? Here, monks, someone when brought to a council, assembly, midst of relatives, guild, or royal court and questioned as a witness: 'Come, good man, tell what you know,' not knowing he says 'I know,' or knowing he says 'I do not know,' not seeing he says 'I see,' or seeing he says 'I do not see'; thus for his own sake or for another's sake or for some small material reward he speaks deliberate falsehood. This, monks, is called an individual who is an excrement-speaker.

"And what, monks, is an individual who is a flower-speaker? Here, monks, someone when brought to a council, assembly, midst of relatives, guild, or royal court and questioned as a witness: 'Come, good man, tell what you understand,' not knowing he says 'I do not know,' or knowing he says 'I know,' not seeing he says 'I do not see,' or seeing he says 'I see'; thus for his own sake or for another's sake or for some small material reward he does not speak deliberate falsehood. This, monks, is called an individual who is a flower-speaker.

"And what, monks, is an individual who is a honey-speaker? Here, monks, a certain individual having abandoned harsh speech, abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. This, monks, is called an individual who is a honey-speaker. These three individuals, monks, exist and are found in the world." The eighth.

9.

The Discourse on the Blind

29. "Monks, these three individuals exist and are found in the world. Which three? The blind, the one-eyed, and the two-eyed. And what, monks, is the blind individual? Here, monks, someone does not have such vision by which they might acquire wealth not yet acquired or increase wealth already acquired; they also do not have such vision by which they might know wholesome and unwholesome things, blameworthy and blameless things, inferior and superior things, dark and bright things with their counterparts. This, monks, is called a blind individual.

"And what, monks, is the one-eyed individual? Here, monks, someone has such vision by which they might acquire wealth not yet acquired or increase wealth already acquired; but they do not have such vision by which they might know wholesome and unwholesome things, blameworthy and blameless things, inferior and superior things, dark and bright things with their counterparts. This, monks, is called a one-eyed individual.

"And what, monks, is the two-eyed individual? Here, monks, someone has such vision by which they might acquire wealth not yet acquired or increase wealth already acquired; they also have such vision by which they might know wholesome and unwholesome things; they might know blameworthy and blameless things, inferior and superior things, dark and bright things with their counterparts. This, monks, is called a two-eyed individual. These three individuals, monks, exist and are found in the world."

10.

The Discourse on Facing Downwards

30. "Monks, these three individuals exist and are found in the world. Which three? The individual with overturned wisdom, the individual with lap wisdom, and the individual with wide wisdom. And what, monks, is the individual with overturned wisdom? Here, monks, someone frequently goes to a monastery to hear the Teaching in the presence of monks. The monks teach him the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; they reveal the holy life that is utterly perfect and pure. While sitting in that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end; and even after rising from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Just as, monks, when water is poured into an overturned pot, it rolls off and does not stay; even so, monks, someone here frequently goes to a monastery to hear the Teaching in the presence of monks. The monks teach him the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; they reveal the holy life that is utterly perfect and pure. While sitting in that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end; and even after rising from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. This, monks, is called an individual with overturned wisdom.

"And what, monks, is the individual with lap wisdom? Here, monks, someone frequently goes to a monastery to hear the Teaching in the presence of monks. The monks teach him the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; they reveal the holy life that is utterly perfect and pure. While sitting in that seat, he attends to the beginning of that talk, attends to the middle, attends to the end; but after rising from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. Just as, monks, various foods are scattered in a person's lap - sesame seeds, rice grains, sweetmeats, jujube fruits. When rising from that seat, through forgetfulness he would scatter them. Even so, monks, someone here frequently goes to a monastery to hear the Teaching in the presence of monks. The monks teach him the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; they reveal the holy life that is utterly perfect and pure. While sitting in that seat, he attends to the beginning of that talk, attends to the middle, attends to the end; but after rising from that seat, he does not attend to the beginning of that talk, does not attend to the middle, does not attend to the end. This, monks, is called an individual with lap wisdom.

"And what, monks, is the individual with widespread wisdom? Here, monks, someone frequently goes to a monastery to hear the Teaching in the presence of monks. The monks teach him the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; they reveal the holy life that is utterly perfect and pure. While sitting in that seat, he attends to the beginning of that talk, attends to the middle, attends to the end; and even after rising from that seat, he attends to the beginning of that talk, attends to the middle, attends to the end. Just as, monks, when water is poured into an upright pot, it stays and does not roll off; even so, monks, someone here frequently goes to a monastery to hear the Teaching in the presence of monks. The monks teach him the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; they reveal the holy life that is utterly perfect and pure. While sitting in that seat, he attends to the beginning of that talk, attends to the middle, attends to the end; and even after rising from that seat, he attends to the beginning of that talk, attends to the middle, attends to the end. This, monks, is called an individual with widespread wisdom. These three individuals, monks, exist and are found in the world."

The Chapter on Persons, Third.

Here is its summary -

4.

The Chapter on Divine Messengers

1. Discourse on With Brahmā

31. "Monks, those families where children honour their parents in the home live with Brahmā. "Monks, those families where children honour their parents in the home live with their first teachers. "Monks, those families where children honour their parents in the home live with those worthy of offerings. "Monks, 'Brahmā' is a designation for parents. "Monks, 'first teachers' is a designation for parents. "Monks, 'those worthy of offerings' is a designation for parents. What is the reason for this? Monks, parents do much for their children - they raise them, nourish them, and show them this world.

2.

The Discourse on Ānanda

32. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Venerable Sir, could there be for a monk such an attainment of concentration wherein there would be no underlying tendencies to I-making, mine-making, and conceit in regard to this conscious body, and no underlying tendencies to I-making, mine-making, and conceit in regard to all external signs; and he would enter and dwell in that liberation of mind and liberation by wisdom wherein there are no underlying tendencies to I-making, mine-making, and conceit for one who enters and dwells in it?" "There could be, Ānanda, for a monk such an attainment of concentration wherein there would be no underlying tendencies to I-making, mine-making, and conceit in regard to this conscious body, and no underlying tendencies to I-making, mine-making, and conceit in regard to all external signs; and he would enter and dwell in that liberation of mind and liberation by wisdom wherein there are no underlying tendencies to I-making, mine-making, and conceit for one who enters and dwells in it."

"But how, Venerable Sir, could there be for a monk such an attainment of concentration wherein there would be no underlying tendencies to I-making, mine-making, and conceit in regard to this conscious body, and no underlying tendencies to I-making, mine-making, and conceit in regard to all external signs; and he would enter and dwell in that liberation of mind and liberation by wisdom wherein there are no underlying tendencies to I-making, mine-making, and conceit for one who enters and dwells in it?"

"Here, Ānanda, a monk thinks thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, Ānanda, is how there could be for a monk such an attainment of concentration wherein there would be no underlying tendencies to I-making, mine-making, and conceit in regard to this conscious body, and no underlying tendencies to I-making, mine-making, and conceit in regard to all external signs; and he would enter and dwell in that liberation of mind and liberation by wisdom wherein there are no underlying tendencies to I-making, mine-making, and conceit for one who enters and dwells in it."

"And this, Ānanda, was stated by me with reference to the Questions of Puṇṇaka in the Pārāyana:

3.

Discourse to Sāriputta

33. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Sāriputta was seated to one side, the Blessed One said this to him - "I could teach the Teaching in brief, Sāriputta; I could teach the Teaching in detail, Sāriputta; I could teach the Teaching both in brief and in detail, Sāriputta; but those who understand are hard to find." "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to teach the Teaching in brief, to teach the Teaching in detail, to teach the Teaching both in brief and in detail. There will be those who will understand the Teaching.'

"Therefore, Sāriputta, you should train thus: 'There will be no underlying tendencies to I-making, mine-making, and conceit in regard to this conscious body, and no underlying tendencies to I-making, mine-making, and conceit in regard to all external signs; and we shall enter and dwell in that liberation of mind and liberation by wisdom wherein there are no underlying tendencies to I-making, mine-making, and conceit for one who enters and dwells in it.' This is how you should train, Sāriputta.

"When, Sāriputta, for a monk there are no underlying tendencies to I-making, mine-making, and conceit in regard to this conscious body, and no underlying tendencies to I-making, mine-making, and conceit in regard to all external signs, and he enters and dwells in that liberation of mind and liberation by wisdom wherein there are no underlying tendencies to I-making, mine-making, and conceit for one who enters and dwells in it; this monk is called, Sāriputta - 'one who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.' And this, Sāriputta, was stated by me with reference to the Questions of Udaya in the Pārāyana:

4.

The Discourse on Causation

34. "Monks, there are these three sources for the arising of actions. What are the three? Greed is a source for the arising of actions, hatred is a source for the arising of actions, delusion is a source for the arising of actions.

"Monks, whatever action is done through greed, born of greed, with greed as its source, with greed as its origin, wherever one's individuality is reborn, there that action ripens. Wherever that action ripens, there one experiences the result of that action, either in this very life, or in the next rebirth, or in some subsequent occasion.

"Monks, whatever action is done through hatred, born of hatred, with hatred as its source, with hatred as its origin, wherever one's individuality is reborn, there that action ripens. Wherever that action ripens, there one experiences the result of that action, either in this very life, or in the next rebirth, or in some subsequent occasion.

"Monks, whatever action is done through delusion, born of delusion, with delusion as its source, with delusion as its origin, wherever one's individuality is reborn, there that action ripens. Wherever that action ripens, there one experiences the result of that action, either in this very life, or in the next rebirth, or in some subsequent occasion.

"Just as, monks, seeds that are undamaged, not rotten, unspoiled by wind and heat, fertile, well-preserved, are sown in a good field, in ground that has been well prepared. And the deity would bestow proper rain. Thus, monks, those seeds would achieve growth, increase and expansion. Even so, monks, whatever action is done through greed, born of greed, with greed as its source, with greed as its origin, wherever one's individuality is reborn, there that action ripens. Wherever that action ripens, there one experiences the result of that action, either in this very life, or in the next rebirth, or in some subsequent occasion.

"Whatever action is done through hatred...etc... whatever action is done through delusion, born of delusion, with delusion as its source, with delusion as its origin, wherever one's individuality is reborn, there that action ripens. Wherever that action ripens, there one experiences the result of that action, either in this very life, or in the next rebirth, or in some subsequent occasion. These, monks, are the three sources for the arising of actions.

"Monks, there are these three sources for the arising of actions. What are the three? Non-greed is a source for the arising of actions, non-hatred is a source for the arising of actions, non-delusion is a source for the arising of actions.

"Monks, when an action done with non-greed, born of non-greed, sourced in non-greed, originated from non-greed, with greed gone that action is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.

"Monks, when an action done with non-hatred, born of non-hatred, sourced in non-hatred, originated from non-hatred, with hatred gone that action is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.

"Monks, when an action done with non-delusion, born of non-delusion, sourced in non-delusion, originated from non-delusion, with delusion gone that action is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.

"Just as, monks, seeds that are undamaged, not rotten, unspoiled by wind and heat, fertile, well-preserved. A person would burn them with fire. Having burnt them with fire he would make them into ashes. Having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. Thus, monks, those seeds would be cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Even so, monks, when an action done with non-greed, born of non-greed, sourced in non-greed, originated from non-greed, with greed gone that action is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.

"Whatever action is done with non-hatred...etc... when an action done with non-delusion, born of non-delusion, sourced in non-delusion, originated from non-delusion, with delusion gone that action is abandoned... etc... no longer subject to future arising. These, monks, are the three sources for the arising of actions."

5.

The Discourse About Hatthaka

35. Thus have I heard - On one occasion the Blessed One was dwelling at Āḷavī in a leaf-spread in a siṃsapa grove by a cattle path. Then Hatthaka Āḷavaka, while walking and wandering about on foot for exercise, saw the Blessed One seated on a leaf-spread in a siṃsapa grove by a cattle path. Having seen him, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Hatthaka Āḷavaka said this to the Blessed One - "I hope, Venerable Sir, the Blessed One slept well?" "Yes, young man, I slept well. Among those in the world who sleep well, I am one of them."

"Cold, Venerable Sir, is the winter night, the time between the eights when snow falls, rough is the ground trampled by cattle hooves, thin is the leaf-spread, sparse are the leaves on the trees, cold are the ochre robes, and the cold wind Verambha blows. Yet the Blessed One says: "Yes, young man, I slept well. Among those in the world who sleep well, I am one of them."

"Then, young man, I shall question you about this very matter. Answer as you think fit. What do you think, young man, suppose there was a peaked house belonging to a householder or a householder's son, plastered inside and out, draft-free, with bolts fastened and shutters closed. And in it there might be a couch spread with long-fleeced rugs, spread with white rugs, spread with flowered rugs, covered with a costly antelope hide, with a canopy above, and red cushions at both ends; and an oil lamp would be burning there; and four wives would be in attendance, providing what is agreeable and disagreeable. What do you think, young man, would he sleep well or not? "How does it appear to you in this case?" "He would sleep well, Venerable Sir. Among those in the world who sleep well, he is one of them."

"What do you think, young man, might there not arise in that householder or householder's son bodily or mental fevers born of lust, by which, being burned by those fevers born of lust, he would sleep in suffering?" "Yes, Venerable Sir."

"Young man, that lust by which that householder or householder's son, being burned by fevers born of lust, would sleep in suffering, in the Truth Finder that is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Therefore I slept well.

"What do you think, young man, might there not arise in that householder or householder's son fevers born of hatred...etc... "might there not arise in him bodily or mental fevers born of delusion, by which, being burned by those fevers born of delusion, he would sleep in suffering?" "Yes, Venerable Sir."

"Young man, that delusion by which that householder or householder's son, being burned by fevers born of delusion, would sleep in suffering, in the Truth Finder that is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. "Therefore I slept happily."

6.

The Discourse on the Divine Messengers

36. "Monks, there are these three divine messengers. What are the three? Here, monks, someone engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. The hell wardens, monks, seize him by both arms and show him to King Yama: 'Your majesty, this person was unfilial towards his mother, unfilial towards his father, unrespectful towards ascetics, unrespectful towards brahmins, and did not honour the elders of the family. May your majesty inflict punishment on him.'

"Then, monks, King Yama questions, interrogates and cross-examines him about the first divine messenger: 'Good man, did you not see the first divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a woman or a man, eighty, ninety, or a hundred years old from birth, aged, bent like a roof beam, crooked, leaning on a staff, trembling as they walked, afflicted, their youth gone, with broken teeth, grey hair, balding, with a bare head, wrinkled, with spots all over their body?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to aging, not gone beyond aging, so let me do good by body, speech and mind'? He speaks thus: 'I was not able, Venerable Sir. I was negligent, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, due to your negligence you did not do good by body, speech and mind. Surely, good man, they will treat you as one who is negligent. Indeed, this evil action of yours was not done by mother, not done by father, not done by brother, not done by sister, not done by friends and companions, not done by relatives and blood relations, not done by deities, not done by ascetics and brahmins; rather, this evil action was done by you alone, and you alone will experience its result.'

"Then, monks, after questioning, interrogating and cross-examining him about the first divine messenger, King Yama questions, interrogates and cross-examines him about the second divine messenger: 'Good man, did you not see the second divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.' "Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a woman or a man, sick, suffering, severely ill, fallen in their own urine and excrement, being lifted up by some and put to bed by others?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to sickness, not gone beyond sickness, so let me do good by body, speech and mind'? He speaks thus: 'I was not able, Venerable Sir. I was negligent, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, due to your negligence you did not do good by body, speech and mind. Surely, good man, they will treat you as one who is negligent. Indeed, this evil action of yours was not done by mother, not done by father, not done by brother, not done by sister, not done by friends and companions, not done by relatives and blood relations, not done by deities, not done by ascetics and brahmins; rather, this evil action was done by you alone. You alone will experience its result.'

"Then, monks, after questioning, interrogating and cross-examining him about the second divine messenger, King Yama questions, interrogates and cross-examines him about the third divine messenger: 'Good man, did you not see the third divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, discoloured, and festering?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to death, not gone beyond death, so let me do good by body, speech and mind'? He speaks thus: 'I was not able, Venerable Sir. I was negligent, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, due to your negligence you did not do good by body, speech and mind. Surely, good man, they will treat you as one who is negligent. Indeed, this evil action of yours was not done by mother, not done by father, not done by brother, not done by sister, not done by friends and companions, not done by relatives and blood relations, not done by deities, not done by ascetics and brahmins; rather, this evil action was done by you alone. You alone will experience its result.'

"Then, monks, after questioning, interrogating and cross-examining him about the third divine messenger, King Yama falls silent. The hell wardens, monks, subject him to the torture called the fivefold bondage. They drive a red-hot iron stake through his hand. They drive a red-hot iron stake through his second hand. They drive a red-hot iron stake through his foot. They drive a red-hot iron stake through his second foot. They drive a red-hot iron stake through the middle of his chest. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

The hell wardens, monks, lay him down and pare him with axes. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

The hell wardens, monks, grab him feet up and head down and pare him with adzes...etc... The hell wardens, monks, yoke him to a chariot and drive him back and forth across blazing, burning, glowing ground...etc... the hell wardens, monks, make him climb up and down a great mountain of blazing, burning, glowing coals...etc... The hell wardens, monks, grab him feet up and head down and plunge him into a blazing, burning, glowing copper cauldron. As he boils there with foam bubbling up, he goes sometimes up, sometimes down, sometimes across. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, throw him into the Great Hell. Now, monks, that Great Hell -

"Once upon a time, monks, this occurred to King Yama: "Indeed, sirs, those who perform evil actions in the world are subjected to such various punishments. Oh, may I attain human birth, may a Truth Finder appear in the world, an Arahant, perfectly enlightened, and may I attend upon that Blessed One. And may that Blessed One teach me the Teaching, and may I understand that Blessed One's Teaching." "Indeed, monks, I do not say this having heard it from any other ascetic or brahmin, but, monks, I say only what I have known myself, seen myself, understood myself."

7.

Discourse on the Four Great Kings

37. "On the eighth of the fortnight, monks, the ministers and retinue of the four great kings roam this world: 'Are there many human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds?' On the fourteenth of the fortnight, monks, the sons of the four great kings roam this world: 'Are there many human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds?' On that uposatha day of the fifteenth, monks, the four great kings themselves roam this world: 'Are there many human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds?'

"If, monks, there are few human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds. Then, monks, the Four Great Kings announce to the Tāvatiṃsa deities assembled and gathered in the Sudhamma assembly hall: 'Sirs, there are few human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds.' Then, monks, the Tāvatiṃsa deities become displeased: "Indeed, the celestial ranks will diminish, and the asura ranks will be filled!"

"But if, monks, there are many human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds. Then, monks, the Four Great Kings announce to the Tāvatiṃsa deities assembled and gathered in the Sudhamma assembly hall: 'Sirs, there are many human beings among humans who are filial towards their mother, filial towards their father, respectful towards ascetics, respectful towards brahmins, who honour the elders of the family, observe the uposatha, keep vigil, and perform meritorious deeds.' Then, monks, the Tāvatiṃsa deities become pleased: "Indeed, the celestial ranks will be filled, and the asura ranks will diminish!"

"Once upon a time, monks, Sakka, lord of deities, conciliating the Tāvatiṃsa deities, on that occasion spoke this verse:

"But, monks, that verse of Sakka, lord of deities, was poorly sung, not well sung, poorly spoken, not well spoken. What is the reason for this? Because, monks, Sakka, lord of deities, is not free from lust, not free from hatred, not free from delusion.

"But, monks, for a monk who is worthy, with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, it is proper for that monk to say:

What is the reason for this? For that monk, monks, is without lust, without hate, without delusion." Seventh.

8.

Second Discourse on the Four Great Kings

38. "Once upon a time, monks, Sakka, lord of deities, conciliating the Tāvatiṃsa deities, on that occasion spoke this verse:

"But, monks, that verse of Sakka, lord of deities, was poorly sung, not well sung, poorly spoken, not well spoken. What is the reason for this? Because, monks, Sakka, lord of deities, is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say he is not freed from suffering.

"But, monks, for a monk who is worthy, with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, it is proper for that monk to say:

What is the reason for this? For that monk, monks, is freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say he is freed from suffering." The eighth.

9.

The Discourse on the Subtle

39. "Monks, I was delicate, most delicate, exceedingly delicate. In my father's residence, monks, lotus ponds were made. In one, monks, blue lotuses were planted, in another red lotuses, in another white lotuses, just for my benefit. I did not, monks, use sandalwood that was not from Kāsi. My turban, monks, was from Kāsi, my jacket was from Kāsi, my lower garment was from Kāsi, my upper garment was from Kāsi. Day and night, monks, a white parasol was held over me - 'Let neither cold nor heat, grass nor dust, nor dew touch him.'"

"I had three palaces, monks - one for the winter, one for the summer, and one for the rainy season. During the four months of the rainy season, monks, I lived in the rainy season palace, entertained by female musicians, not once descending from the palace. Just as, monks, in other residences broken rice with sour gruel is given to servants, workers, and men, even so in my father's residence, monks, fine rice and meat curry was given to servants, workers, and men.

Then, monks, being endowed with such spiritual power and such refinement, I thought: "An unlearned worldling, being himself subject to aging, not gone beyond aging, having seen another who is aged, is distressed, ashamed, disgusted, overlooking his own self: 'I too am subject to aging, not gone beyond aging.' 'Indeed, being subject to aging, not gone beyond aging, if I, having seen another who is aged, were to be distressed, ashamed, disgusted, that would not be fitting for me.' Then, monks, as I reflected thus, whatever vanity of youth I had in youth was completely abandoned.

"An unlearned worldling, being himself subject to sickness, not gone beyond sickness, having seen another who is sick, is distressed, ashamed, disgusted, overlooking his own self: 'I too am subject to sickness, not gone beyond sickness. Indeed, being subject to sickness, not gone beyond sickness, if I, having seen another who is sick, were to be distressed, ashamed, disgusted, that would not be fitting for me.' Then, monks, as I reflected thus, whatever vanity of health I had in health was completely abandoned.

"An unlearned worldling, being himself subject to death, not gone beyond death, having seen another who is dead, is distressed, ashamed, disgusted, overlooking his own self: 'I too am subject to death, not gone beyond death. Indeed, being subject to death, not gone beyond death, if I, having seen another who is dead, were to be distressed, ashamed, disgusted, that would not be fitting for me.' Then, monks, as I reflected thus, whatever vanity of life I had in life was completely abandoned."

"These three, monks, are vanities. Which three? The vanity of youth, the vanity of health, the vanity of life. Monks, intoxicated with the vanity of youth, an unlearned worldling engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Monks, intoxicated with the vanity of health, an unlearned worldling...etc... Monks, intoxicated with the vanity of life, an unlearned worldling engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.

Monks, a monk who is intoxicated with the vanity of youth, having rejected the training, reverts to the inferior. Monks, a monk intoxicated with the vanity of health...etc... Monks, a monk who is intoxicated with the vanity of life, having rejected the training, reverts to the inferior.

10.

The Discourse on Authority

40. "Monks, there are these three kinds of authority. What are the three? authority of self, authority of the world, authority of the Teaching. And what, monks, is authority of self? Here, monks, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'But I did not go forth from home into homelessness for the sake of robes. Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of existence did I go forth from home into homelessness. But rather thinking: I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' If I were to seek the same kind of sensual pleasures that I abandoned when I went forth from home into homelessness, or even worse ones, that would not be fitting for me.' He considers thus: 'My energy will be aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed.' Having made himself the authority, he abandons the unwholesome, develops the wholesome, abandons what is blameworthy, develops what is blameless, and maintains himself in purity. This, monks, is called authority of self.

"And what, monks, is authority of the world? Here, monks, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'But I did not go forth from home into homelessness for the sake of robes. Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of existence did I go forth from home into homelessness. But rather thinking: I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, if I were to think thoughts of sensual pleasure, or thoughts of ill will, or thoughts of harmfulness, great indeed is this world community. In this great world community there are ascetics and brahmins with spiritual power, with the divine eye, who know others' minds. They see from afar, though nearby they are unseen, and they know the mind with their mind. They would know me thus: 'Look, sirs, at this clansman who out of faith went forth from home into homelessness, yet lives mixed up with evil unwholesome states.' There are also deities with spiritual power, with the divine eye, who know others' minds. They see from afar, though nearby they are unseen, and they know the mind with their mind. They too would know me thus: 'Look, sirs, at this clansman who out of faith went forth from home into homelessness, yet lives mixed up with evil unwholesome states.' He considers thus: 'My energy will be aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed.' Having made the world the authority, he abandons the unwholesome, develops the wholesome, abandons what is blameworthy, develops what is blameless, and maintains himself in purity. This, monks, is called authority of the world.

And what, monks, is authority of the Teaching? Here, monks, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'But I did not go forth from home into homelessness for the sake of robes. Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of existence did I go forth from home into homelessness. But rather thinking: I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' There are indeed my fellow monks who dwell knowing and seeing. Having gone forth in such a well-expounded Teaching and Discipline, if I were to dwell lazy and unmindful, that would not be fitting for me.' He considers thus: 'My energy will be aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed.' Having made the Teaching the authority, he abandons the unwholesome, develops the wholesome, abandons what is blameworthy, develops what is blameless, and maintains himself in purity. This, monks, is called authority of the Teaching. These, monks, are the three kinds of authority."

The Chapter on Divine Messengers, Fourth.

Here is its summary -

5.

The Minor Chapter

1.

Discourse on Presence

41. "Monks, in the presence of three things a faithful clansman generates much merit. Which three? Monks, in the presence of faith a faithful clansman generates much merit. Monks, in the presence of a gift a faithful clansman generates much merit. Monks, in the presence of those worthy of offerings a faithful clansman generates much merit. Monks, in the presence of these three things a faithful clansman generates much merit." First.

2.

Discourse on Three States

42. Monks, by three states one who has faith and confidence should be known. With which three? One wishes to see the virtuous, one wishes to hear the true Teaching, and one dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. Monks, by these three states one who has faith and confidence should be known.

3.

Discourse on Reasons

43. "Monks, seeing these three reasons, it is proper to teach the Teaching to others. Which three? One who teaches the Teaching experiences both the good and the Teaching. One who hears the Teaching experiences both the good and the Teaching. Both one who teaches the Teaching and one who hears the Teaching experience both the good and the Teaching. Monks, seeing these three reasons, it is proper to teach the Teaching to others." Third.

4.

Talk Occurrence Discourse

44. "Monks, by three states talk occurs. With which three? One who teaches the Teaching experiences both the good and the Teaching. One who hears the Teaching experiences both the good and the Teaching. Both one who teaches the Teaching and one who hears the Teaching experience both the good and the Teaching. Monks, by these three states talk occurs." Fourth.

5.

The Discourse on the Wise Person

45. "Monks, there are these three things described by the wise person, described by the superior person. What are the three? Giving, monks, is described by the wise person, described by the superior person. Going forth, monks, is described by the wise person, described by the superior person. Looking after mother and father, monks, is described by the wise person, described by the superior person. These, monks, are the three things described by the wise person, described by the superior person."

6.

The Discourse about the Virtuous One

46. "Monks, when virtuous renunciants dwell in dependence on a village or town, there the human beings generate much merit through three states. With which three? By body, speech and mind. When virtuous renunciants dwell in dependence on a village or town, there the human beings generate much merit through these three states." Sixth.

7.

The Discourse on the Characteristics of the Conditioned

47. "Monks, there are these three characteristics of the conditioned. What are the three? The arising is discerned, passing away is discerned, alteration while persisting is discerned. These, monks, are the three characteristics of the conditioned." Seventh.

8.

The Discourse on the Characteristics of the Unconditioned

48. "Monks, there are these three characteristics of the unconditioned. What are the three? No arising is discerned, no passing away is discerned, no alteration while persisting is discerned. These, monks, are the three characteristics of the unconditioned." The eighth.

9.

The Discourse on the King of Mountains

49. "Monks, depending on the Himalayas, king of mountains, great sal trees grow with three kinds of growth. With which three? They grow in branches, leaves and foliage, they grow in bark and shoots, they grow in softwood and heartwood. Monks, depending on the Himalayas, king of mountains, great sal trees grow with these three kinds of growth.

"Even so, monks, depending on a faithful head of family, the people in the household grow with three kinds of growth. With which three? One grows in faith, grows in virtuous behaviour, grows in wisdom. Monks, depending on a faithful head of family, the people in the household grow with these three kinds of growth."

10.

Discourse on Making an Ardent Effort

50. "Monks, ardent effort should be made in three cases. With which three? Ardent effort should be made for the non-arising of unarisen evil unwholesome states, ardent effort should be made for the arising of unarisen wholesome states, ardent effort should be made for the endurance of arisen bodily feelings that are painful, sharp, harsh, bitter, unpleasant, disagreeable, and life-threatening. Monks, ardent effort should be made in these three cases.

"When, monks, a monk makes ardent effort for the non-arising of unarisen evil unwholesome states, makes ardent effort for the arising of unarisen wholesome states, makes ardent effort for the endurance of arisen bodily feelings that are painful, sharp, harsh, bitter, unpleasant, disagreeable, and life-threatening. This, monks, is called a monk who is ardent, alert and mindful for the right ending of suffering." Tenth.

11.

Great Bandit Discourse

51. "Monks, possessed of three factors a great thief breaks into houses, plunders wealth, commits burglary, and ambushes people on highways. With which three? Here, monks, a great thief is dependent on unrighteous places, dependent on dense areas, and dependent on powerful people. And how, monks, is a great thief dependent on unrighteous places? Here, monks, a great thief is dependent on difficult river crossings or rough mountainous terrain. This, monks, is how a great thief is dependent on unrighteous places.

"And how, monks, is a great thief dependent on dense areas? Here, monks, a great thief is dependent on dense grass, or dense trees, or a bank, or a great forest grove. This, monks, is how a great thief is dependent on dense areas.

"And how, monks, is a great thief dependent on powerful people? Here, monks, a great thief is dependent on kings or royal ministers. He thinks thus: 'If anyone says anything to me, these kings or royal ministers will speak in my defence.' If anyone says anything to him, those kings or royal ministers speak in his defence. This, monks, is how a great thief is dependent on powerful people. Monks, possessed of these three factors a great thief breaks into houses, plunders wealth, commits burglary, and ambushes people on highways.

"Even so, monks, possessed of these three factors an evil monk maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. With which three? Here, monks, an evil monk is dependent on unrighteous places, dependent on dense areas, and dependent on powerful people.

And how, monks, is an evil monk dependent on unrighteous places? Here, monks, an evil monk is possessed of unrighteous bodily action, possessed of unrighteous verbal action, possessed of unrighteous mental action. This, monks, is how an evil monk is dependent on unrighteous places.

And how, monks, is an evil monk dependent on dense areas? Here, monks, an evil monk has wrong view, is possessed of extreme views. This, monks, is how an evil monk is dependent on dense areas.

And how, monks, is an evil monk dependent on powerful people? Here, monks, an evil monk is dependent on kings or royal ministers. He thinks thus: 'If anyone says anything to me, these kings or royal ministers will speak in my defence.' If anyone says anything to him, those kings or royal ministers speak in his defence. This, monks, is how an evil monk is dependent on powerful people. Monks, possessed of these three qualities an evil monk maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit." Eleventh.

The Minor Chapter, Fifth.

Here is its summary -

The First Fifty is finished.

2.

The Second Fifty

1.

The Chapter on Brahmins

1.

First Discourse on Two Brahmins

52. Then two brahmins who were old, aged, elderly, advanced in years, come to the last stage of life, a hundred and twenty years of age, approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One - "We, Master Gotama, are brahmins who are old, aged, elderly, advanced in years, come to the last stage of life, a hundred and twenty years of age; and we have not done what is good, not done what is wholesome, not made a shelter from fear. Let Master Gotama advise us, let Master Gotama instruct us for our long-term welfare and happiness."

"Indeed, brahmins, you are old, aged, elderly, advanced in years, come to the last stage of life, a hundred and twenty years of age; and they have not done what is good, not done what is wholesome, not made a shelter from fear. This world, brahmins, is brought to aging, sickness, and death. When the world is thus brought to aging, sickness, and death, brahmins, self-control by body, self-control by speech, self-control by mind - that becomes for that ghost a protection, a shelter, an island, a refuge, and a destination.

2.

Second Discourse on Two Brahmins

53. Then two brahmins who were old, aged, elderly, advanced in years, come to the last stage of life, a hundred and twenty years of age, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those brahmins said this to the Blessed One - "We, Master Gotama, are brahmins who are old, aged, elderly, advanced in years, come to the last stage of life, a hundred and twenty years of age; and we have not done what is good, not done what is wholesome, not made a shelter from fear. Let Master Gotama advise us, let Master Gotama instruct us for our long-term welfare and happiness."

"Indeed, brahmins, you are old, aged, elderly, advanced in years, come to the last stage of life, a hundred and twenty years of age; and they have not done what is good, not done what is wholesome, not made a shelter from fear. This world, brahmins, is ablaze with aging, sickness, and death. When the world is thus ablaze with aging, sickness, and death, brahmins, self-control by body, self-control by speech, self-control by mind - that becomes for that ghost a protection, a shelter, an island, a refuge, and a destination.

3.

The Discourse about a Certain Brahmin

54. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One...etc... Seated to one side, that brahmin said this to the Blessed One - "'Directly visible Teaching, directly visible Teaching,' Master Gotama, it is said. To what extent, Master Gotama, is the Teaching directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?"

"One who lusts, brahmin, overcome by lust, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, the Teaching is directly visible...etc...

"One who hates, brahmin, overcome by hatred, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When hatred is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, the Teaching is directly visible...etc...

"One who is deluded, brahmin, overcome by delusion, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. In this way, brahmin, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Third.

4.

Discourse with a Wanderer

55. Then a certain brahmin wanderer approached the Blessed One; having approached... etc... Seated to one side, that brahmin wanderer said this to the Blessed One - "'Directly visible Teaching, directly visible Teaching,' Master Gotama, it is said. To what extent, Master Gotama, is the Teaching directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?"

"One who lusts, brahmin, overcome by lust, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure.

"One who lusts, brahmin, overcome by lust, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. When lust is abandoned, one neither engages in bodily misconduct, nor verbal misconduct, nor mental misconduct.

"One who lusts, brahmin, overcome by lust, with mind possessed, does not understand as it really is his own good, nor the good of others, nor the good of both. When lust is abandoned, he understands as it really is his own good, he understands as it really is the good of others, he understands as it really is the good of both. In this way too, brahmin, the Teaching is directly visible...etc...

"One who hates, brahmin, with hatred...etc... One who is deluded, brahmin, overcome by delusion, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure.

"One who is deluded, brahmin, overcome by delusion, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. When delusion is abandoned, one neither engages in bodily misconduct, nor verbal misconduct, nor mental misconduct.

"One who is deluded, brahmin, overcome by delusion, with mind possessed, does not understand as it really is his own good, nor the good of others, nor the good of both. When delusion is abandoned, he understands as it really is his own good, he understands as it really is the good of others, he understands as it really is the good of both. In this way, brahmin, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

"Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Fourth.

5.

Discourse on the Quenched

56. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "'Directly visible Nibbāna, directly visible Nibbāna,' Master Gotama, it is said. To what extent, Master Gotama, is Nibbāna directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?"

"One who lusts, brahmin, overcome by lust, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When lust is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, Nibbāna is directly visible.

"One who hates, brahmin...etc... One who is deluded, brahmin, overcome by delusion, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure. When delusion is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. In this way too, brahmin, Nibbāna is directly visible.

"When, brahmin, one experiences the complete destruction of lust, the complete destruction of hatred, the complete destruction of delusion; In this way, brahmin, Nibbāna is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise." "Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Fifth.

6.

Discourse on Disintegration

57. Then a certain wealthy brahmin approached the Blessed One...etc... Seated to one side, that wealthy brahmin said this to the Blessed One - "I have heard this, Master Gotama, from brahmins of old who were old, elderly, teachers of teachers, when they were speaking - 'In the past this world was so crowded with human beings that it seemed without gaps, with villages, towns, and capital cities being just a cock's flight apart.' What, Master Gotama, is the cause and reason why nowadays there is a decline in human beings, a thinning out is seen, villages become non-villages, towns become non-towns, cities become non-cities, and countries become non-countries?"

"Nowadays, brahmin, human beings are obsessed with unrighteous lust, overcome by unrighteous greed, possessed by wrong teachings. They are obsessed with unrighteous lust, overcome by unrighteous greed, possessed by wrong teachings, taking up sharp weapons, they deprive one another of life, and because of this many human beings die. This too, brahmin, is the cause and reason why nowadays there is a decline in human beings, a thinning out is seen, villages become non-villages, towns become non-towns, cities become non-cities, and countries become non-countries.

"Furthermore, brahmin, nowadays human beings are obsessed with unrighteous lust, overcome by unrighteous greed, possessed by wrong teachings. For those who are obsessed with unrighteous lust, overcome by unrighteous greed, possessed by wrong teachings, the deity does not bestow proper rain. Because of this there is famine, poor harvest, blighted crops, and rationed food. Because of this many human beings die. This too, brahmin, is the cause and reason why nowadays there is a decline in human beings, a thinning out is seen, villages become non-villages, towns become non-towns, cities become non-cities, and countries become non-countries.

"Furthermore, brahmin, nowadays human beings are obsessed with unrighteous lust, overcome by unrighteous greed, possessed by wrong teachings. For those who are obsessed with unrighteous lust, overcome by unrighteous greed, possessed by wrong teachings, the spirits release violent nonhuman beings, and because of this many human beings die. This too, brahmin, is the cause and reason why nowadays there is a decline in human beings, a thinning out is seen, villages become non-villages, towns become non-towns, cities become non-cities, and countries become non-countries."

"Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Sixth.

7.

The Discourse to Vacchagotta

58. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One: "I have heard this, Master Gotama, that the ascetic Gotama says: 'Gifts should be given only to me, not to others; gifts should be given only to my disciples, not to the disciples of others; only what is given to me bears great fruit, not what is given to others; only what is given to my disciples bears great fruit, not what is given to the disciples of others.' Those, Master Gotama, who said 'The ascetic Gotama says: gifts should be given only to me, not to others. Gifts should be given only to my disciples, not to the disciples of others. Only what is given to me bears great fruit, not what is given to others. Only what is given to my disciples bears great fruit, not what is given to the disciples of others.' Do they speak what has been said by Master Gotama, and not misrepresent Master Gotama with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism? For we do not wish to misrepresent Master Gotama."

"Those, Vaccha, who said - 'The ascetic Gotama says: gifts should be given only to me... etc... what is given to the disciples of others does not bear great fruit' - they do not speak what has been said by me. They misrepresent me with what is untrue and contrary to fact. Whoever, Vaccha, prevents another from giving a gift creates three obstacles, makes three hindrances. Which three? He creates an obstacle to the merit of the giver, creates an obstacle to the gain of the recipients, and previously his own self is damaged and injured. Whoever, Vaccha, prevents another from giving a gift creates these three obstacles, makes these three hindrances.

"But I, Vaccha, say thus: Whatever living beings there are in a cesspit or in a drain, and if someone throws there water from washing bowls or plates - "May the living beings there sustain themselves by that" - even from such a source, Vaccha, I declare there is a coming of merit. What then to say about a human being! But, Vaccha, I declare that what is given to one who is virtuous bears great fruit, not so what is given to one who is immoral, and he has abandoned five factors and is endowed with five factors.

What are the five factors that are abandoned? Sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. These five factors are abandoned.

"With which five factors is one endowed? One is endowed with the aggregate of virtue of one beyond training, endowed with the aggregate of concentration of one beyond training, endowed with the aggregate of wisdom of one beyond training, endowed with the aggregate of liberation of one beyond training, endowed with the aggregate of knowledge and vision of liberation of one beyond training; one is endowed with these five factors. Thus I say what is given to one who has abandoned five factors and is endowed with five factors bears great fruit."

8.

Discourse with Tikaṇṇa

59. Then the brahmin Tikaṇṇa approached the Blessed One; having approached, with the Blessed One...etc... Seated to one side, the brahmin Tikaṇṇa spoke praise in the presence of the Blessed One of the brahmins of triple knowledge - "Such are the brahmins of triple knowledge, thus are the brahmins of triple knowledge."

"But how, brahmin, do brahmins describe a brahmin of triple knowledge?" "Here, Master Gotama, a brahmin is well born on both sides, of pure maternal and paternal descent for seven generations back, unassailable and irreproachable in respect of birth, a reciter, a holder of the mantras, accomplished in the three Vedas with their vocabularies, ritual guides, phonology, and etymology, and the histories as a fifth, skilled in philology and grammar, and well versed in the marks of a great man and world philosophy. Thus, Master Gotama, do brahmins describe one of triple knowledge."

"Differently indeed, brahmin, do brahmins describe one of triple knowledge, but in the noble discipline one of triple knowledge is otherwise." "But how, Master Gotama, is one of triple knowledge in the noble discipline? It would be good if Master Gotama would teach me the Teaching about how one becomes of triple knowledge in the noble discipline." "Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Tikaṇṇa replied to the Blessed One. The Blessed One said this -

"Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body...etc... who were endowed with misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. This is his second true knowledge attained; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This is his third true knowledge attained; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute."

"In this way, brahmin, one becomes of triple knowledge in the noble discipline." "Different, Master Gotama, is the triple knowledge of the brahmins, and different is the triple knowledge in the noble discipline. And Master Gotama, the triple knowledge of the brahmins is not worth a sixteenth part of the triple knowledge in the noble discipline."

"Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." The eighth.

9.

The Discourse to Jāṇussoṇi

60. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, with the Blessed One...etc... Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "Master Gotama, if one had a sacrifice, or a memorial offering, or an oblation, or something to be given, one should give the gift to brahmins of triple knowledge." "But how, brahmin, do brahmins describe one of triple knowledge?" "Here, Master Gotama, a brahmin is well born on both sides, of pure maternal and paternal descent for seven generations back, unassailable and irreproachable in respect of birth, a reciter, a holder of the mantras, accomplished in the three Vedas with their vocabularies, ritual guides, phonology, and etymology, and the histories as a fifth, skilled in philology and grammar, and well versed in the marks of a great man and world philosophy. Thus, Master Gotama, do brahmins describe one of triple knowledge."

"Differently indeed, brahmin, do brahmins describe one of triple knowledge, but in the noble discipline one of triple knowledge is otherwise." "But how, Master Gotama, is one of triple knowledge in the noble discipline? It would be good if Master Gotama would teach me the Teaching about how one becomes of triple knowledge in the noble discipline." "Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this -

"Here, brahmin, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the fourth meditative absorption.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. This is his first true knowledge attained; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions. This is his second true knowledge attained; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering'... etc... understands as it really is 'This is the way leading to the cessation of suffering'; he understands as they really are 'These are the taints'... etc... He understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This is his third true knowledge attained; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute."

"In this way, brahmin, one becomes of triple knowledge in the noble discipline." "Different, Master Gotama, is the triple knowledge of the brahmins, and different is the triple knowledge in the noble discipline. And Master Gotama, the triple knowledge of the brahmins is not worth a sixteenth part of the triple knowledge in the noble discipline."

"Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Ninth.

10.

The Discourse to Saṅgārava

61. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Saṅgāravo said this to the Blessed One - "We, Master Gotama, are called brahmins. We both perform sacrifices and get others to perform sacrifices. In that case, Master Gotama, both one who sacrifices and one who gets others to sacrifice are all practising a meritorious way that benefits many beings, that is, through the act of sacrifice. But, Master Gotama, when someone from any family goes forth from home into homelessness, he tames only himself, calms only himself, attains final peace only for himself; thus he is practising a meritorious way that benefits only one being, that is, through the act of going forth."

"Then, brahmin, I shall question you about this very matter. Answer as you think fit. What do you think, brahmin, here a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. He speaks thus: 'Come, this is the path, this is the way, practising which I have realized for myself through direct knowledge and make known the unsurpassed grounding in the holy life; come, you too practise in the same way, and practising thus you too will enter and dwell, having realized for yourselves through direct knowledge the unsurpassed grounding in the holy life.' Thus this teacher teaches the Teaching, and others practise accordingly, and they number many hundreds, many thousands, many hundreds of thousands.

"What do you think, brahmin, this being so, is this way of merit that comes through the act of going forth one that benefits only one being or many beings?" "This being so, Master Gotama, this way of merit that comes through the act of going forth benefits many beings."

When this was said, the Venerable Ānanda said this to the brahmin Saṅgārava - "Of these two ways, brahmin, which way appeals to you as having less requirements, less instigation, yet greater fruit and greater benefit?" When this was said, the brahmin Saṅgārava said this to the Venerable Ānanda - "Just like Master Gotama and Master Ānanda. They are worthy of my worship, they are worthy of my praise."

For the second time, the Venerable Ānanda said this to the brahmin Saṅgārava - "I do not ask you thus, brahmin - 'Who are worthy of your worship, who are worthy of your praise?' I ask you thus, brahmin - 'Of these two ways, brahmin, which way appeals to you as having less requirements, less instigation, yet greater fruit and greater benefit?'" For the second time, the brahmin Saṅgārava said this to the Venerable Ānanda - "Just like Master Gotama and Master Ānanda. They are worthy of my worship, they are worthy of my praise."

For the third time, the Venerable Ānanda said this to the brahmin Saṅgārava - "I do not ask you thus, brahmin - 'Who are worthy of your worship, who are worthy of your praise?' I ask you thus, brahmin - 'Of these two ways, brahmin, which way appeals to you as having less requirements, less instigation, yet greater fruit and greater benefit?'" For the third time, the brahmin Saṅgārava said this to the Venerable Ānanda - "Just like Master Gotama and Master Ānanda. They are worthy of my worship, they are worthy of my praise."

Then this occurred to the Blessed One - For the third time, when questioned by Ānanda about a legitimate matter, the brahmin Saṅgārava faltered and did not reply. What if I were to release him?" Then the Blessed One said this to the brahmin Saṅgārava - "What discussion arose today, brahmin, among the king's men when they were sitting together in the royal palace?" "Today, Master Gotama, this discussion arose among the king's men when they were sitting together in the royal palace - 'Formerly there were fewer monks and more displayed the wonder of spiritual power beyond human states; but now there are more monks and fewer display the wonder of spiritual power beyond human states.' This, Master Gotama, was the discussion that arose today among the king's men when they were sitting together in the royal palace."

"There are these three wonders, brahmin. What are the three? The wonder of spiritual power, the wonder of mind-reading, the wonder of instruction. And what, brahmin, is the wonder of spiritual power? Here, brahmin, someone exercises the various kinds of spiritual power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful, and exercises mastery with the body as far as the brahmā world. This, brahmin, is called the wonder of spiritual power.

And what, brahmin, is the wonder of mind-reading? Here, brahmin, someone reads minds through signs - 'Such is your mind, thus is your mind, this is your thought.' Even if they make many readings, they turn out exactly so, not otherwise.

"Here, brahmin, someone does not read minds through signs, but rather reads minds after hearing the sound of humans or nonhuman spirits or deities - 'Such is your mind, thus is your mind, this is your thought.' Even if they make many readings, they turn out exactly so, not otherwise.

"Here, brahmin, someone does not read minds through signs, nor by hearing the sound of humans or nonhuman spirits or deities, but rather reads minds by hearing the sound of thoughts spreading from one who is thinking and examining - 'Such is your mind, thus is your mind, this is your thought.' Even if they make many readings, they turn out exactly so, not otherwise.

"Here, brahmin, someone does not read minds through signs, nor by hearing the sound of humans or nonhuman spirits or deities, nor by hearing the sound of thoughts spreading from one who is thinking and examining, but rather having encompassed with his mind the mind of one who has attained concentration without thought and examination, he understands - 'As this person's mental formations are disposed, immediately after this mind he will think this or that thought.' Even if they make many readings, they turn out exactly so, not otherwise. This, brahmin, is called the wonder of thought-reading.

"And what, brahmin, is the wonder of instruction? Here, brahmin, someone instructs thus - 'Think thus, do not think thus; attend thus in mind, do not attend thus in mind; abandon this, dwell having attained this.' This, brahmin, is called the wonder of instruction. These, brahmin, are the three wonders. Of these three wonders, brahmin, which wonder appeals to you as more excellent and sublime?"

"In this case, Master Gotama, regarding that wonder where someone exercises the various kinds of spiritual power...etc... he exercises mastery with the body as far as the brahmā world, Master Gotama, this wonder is experienced only by one who performs it, only one who performs it experiences it, it belongs only to the one who performs it. This wonder, Master Gotama, appears to me like something associated with magic.

"Also this wonder, Master Gotama, where someone reads minds through signs - 'Such is your mind, thus is your mind, this is your thought,' even if they make many readings, they turn out exactly so, not otherwise. But here, Master Gotama, someone does not read minds through signs, but rather reads minds after hearing the sound of humans or nonhuman spirits or deities...etc... nor by hearing the sound of humans or nonhuman spirits or deities, but rather reads minds by hearing the sound of thoughts spreading from one who is thinking and examining...etc... nor by hearing the sound of thoughts spreading from one who is thinking and examining, but rather having encompassed with his mind the mind of one who has attained concentration without thought and examination, he understands - 'As this person's mental formations are disposed, immediately after this mind he will think this or that thought,' even if they make many readings, they turn out exactly so, not otherwise. This wonder too, Master Gotama, is experienced only by one who performs it, only one who performs it experiences it, it belongs only to the one who performs it. This wonder too, Master Gotama, appears to me like something associated with magic.

"And this wonder, Master Gotama, where someone instructs thus - 'Think thus, do not think thus; attend thus in mind, do not attend thus in mind; abandon this, dwell having attained this.' This wonder, Master Gotama, seems to me more excellent and more sublime than these three wonders.

"Wonderful, Master Gotama, marvellous, Master Gotama! "How well spoken this is by Master Gotama, and we remember Master Gotama as one endowed with these three wonders. For Master Gotama exercises the various kinds of spiritual power... etc... he exercises mastery with the body as far as the brahmā world, and having encompassed with his mind the mind of one who has attained concentration without thought and examination, Master Gotama understands - 'As this person's mental formations are disposed, immediately after this mind he will think this or that thought.' For Master Gotama instructs thus: 'Think thus, do not think thus; attend thus in mind, do not attend thus in mind; abandon this, dwell having attained this.'"

"Indeed, brahmin, I have spoken words that are confrontational and pressing; however, I shall answer you. For I, brahmin, exercise the various kinds of spiritual power...etc... I exercise mastery with the body as far as the brahmā world. For I, brahmin, having encompassed with my mind the mind of one who has attained concentration without thought and examination, understand - 'As this person's mental formations are disposed, immediately after this mind he will think this or that thought.' For I, brahmin, instruct thus: 'Think thus, do not think thus; attend thus in mind, do not attend thus in mind; abandon this, dwell having attained this.'"

"But is there, Master Gotama, even a single other monk who is endowed with these three wonders, apart from Master Gotama?" "No, brahmin, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more monks who are endowed with these three wonders." "But where, Master Gotama, do those monks dwell at present?" "Right here, brahmin, in this Community of monks."

"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - thinking 'Those with eyes will see forms'; even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Tenth.

First Chapter on Brahmins.

Here is its summary -

2.

The Great Chapter

1.

Sectarian Sense Bases and Other Discourse

62. "Monks, there are these three sectarian sense bases which, when examined, questioned and discussed by the wise, even if taken to their conclusion, remain rooted in inaction. What are the three? There are, monks, some ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past.' There are, monks, some ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to creation by a supreme deity.' There are, monks, some ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is without cause or condition.'"

"Therein, monks, as to those ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past,' having approached them, I say thus - 'Is it true, venerable sirs, that you hold such a doctrine and view - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'Then, venerable sirs, you will be destroyers of life because of what was done in the past, you will be takers of what is not given because of what was done in the past, you will be non-celibate because of what was done in the past, you will be speakers of false speech because of what was done in the past, you will be speakers of divisive speech because of what was done in the past, you will be speakers of harsh speech because of what was done in the past, you will be idle chatterers because of what was done in the past, you will be covetous because of what was done in the past, you will be of malevolent mind because of what was done in the past, you will be of wrong view because of what was done in the past.'

"But, monks, for those who fall back on what was done in the past as the essence, there is neither desire nor effort regarding what should be done and what should not be done. When what should and should not be done cannot truly and firmly be ascertained, those who dwell unmindful and unguarded do not have a righteous ascetic doctrine that is personally verifiable. This, monks, is my first righteous refutation of those ascetics and brahmins who hold such a doctrine and view.

"Therein, monks, as to those ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to creation by a supreme deity,' having approached them, I say thus - 'Is it true, venerable sirs, that you hold such a doctrine and view - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to creation by a supreme deity?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'Then, venerable sirs, you will be destroyers of life because of creation by a supreme deity, you will be takers of what is not given because of creation by a supreme deity, you will be non-celibate because of creation by a supreme deity, you will be speakers of false speech because of creation by a supreme deity, you will be speakers of divisive speech because of creation by a supreme deity, you will be speakers of harsh speech because of creation by a supreme deity, you will be idle chatterers because of creation by a supreme deity, you will be covetous because of creation by a supreme deity, you will be of malevolent mind because of creation by a supreme deity, you will be of wrong view because of creation by a supreme deity.'

"But, monks, for those who fall back on creation by a supreme deity as the essence, there is neither desire nor effort regarding what should be done and what should not be done. When what should and should not be done cannot truly and firmly be ascertained, those who dwell unmindful and unguarded do not have a righteous ascetic doctrine that is personally verifiable. This, monks, is my second righteous refutation of those ascetics and brahmins who hold such a doctrine and view.

"Therein, monks, as to those ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is without cause or condition,' having approached them, I say thus - 'Is it true, venerable sirs, that you hold such a doctrine and view - whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is without cause or condition?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'Then, venerable sirs, you will be destroyers of life without cause or condition... etc... you will be of wrong view without cause or condition.'

"But, monks, for those who fall back on what is without cause or condition as the essence, there is neither desire nor effort regarding what should be done and what should not be done. When what should and should not be done cannot truly and firmly be ascertained, those who dwell unmindful and unguarded do not have a righteous ascetic doctrine that is personally verifiable. This, monks, is my third righteous refutation of those ascetics and brahmins who hold such a doctrine and view.

These, monks, are the three sectarian sense bases which, when examined, questioned and discussed by the wise, even if taken to their conclusion, remain rooted in inaction.

"Now, monks, this Teaching has been taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. And what, monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons? 'These six elements', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. 'These six bases of contact', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. 'These eighteen mental examinations', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. 'These four noble truths', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons.

'These six elements', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. So it was said. And what was the reason for saying this? Monks, there are these six elements - the earth element, the water element, the fire element, the air element, the space element, the consciousness element. 'These six elements', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. When this was said, it was said with reference to this.

"'These six bases of contact', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons." So it was said. And what was the reason for saying this? Monks, there are these six bases of contact - the eye as a base of contact, the ear as a base of contact, the nose as a base of contact, the tongue as a base of contact, the body as a base of contact, the mind as a base of contact. 'These six bases of contact', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons. When this was said, it was said with reference to this.

"'These eighteen mental examinations', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons." So it was said. And what was the reason for saying this? When seeing a form with the eye, one mentally explores that form which is a basis for joy, one mentally explores that form which is a basis for displeasure, one mentally explores that form which is a basis for equanimity, when hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, one mentally explores that mental phenomenon which is a basis for joy, one mentally explores that mental phenomenon which is a basis for displeasure, one mentally explores that mental phenomenon which is a basis for equanimity. 'These eighteen mental examinations', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons." When this was said, it was said with reference to this.

"'These four noble truths', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons." So it was said. And what was the reason for saying this? Monks, derived from the six elements, there is descent into the womb; when there is descent, there is name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling. For one who feels, monks, I declare 'This is suffering', I declare 'This is the origin of suffering', I declare 'This is the cessation of suffering', I declare 'This is the way leading to the cessation of suffering'.

"And what, monks, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not getting what one wishes is suffering. In brief, the five aggregates of clinging are suffering. This, monks, is called the noble truth of suffering.

"And what, monks, is the noble truth of the origin of suffering? With ignorance as condition, formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering. This, monks, is called the noble truth of the origin of suffering.

"And what, monks, is the noble truth of the cessation of suffering? With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering. This, monks, is called the noble truth of the cessation of suffering.

"And what, monks, is the noble truth of the way leading to the cessation of suffering? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is called the noble truth of the way leading to the cessation of suffering. "'These four noble truths', monks, is the Teaching taught by me, unrefuted, uncorrupted, blameless, not censured by ascetics, brahmins, and wise persons." When this was said, it was said with reference to this." First.

63. "Monks, there are these three perils that separate mother and child," says the unlearned worldling. What are the three? There comes a time, monks, when a great conflagration breaks out. When a great conflagration breaks out, monks, villages burn, towns burn, and cities burn. When villages are burning, towns are burning, and cities are burning, there a mother cannot find her child, and a child cannot find his mother. This, monks, is the first peril that separates mother and child, says the unlearned worldling.

"Furthermore, monks, there comes a time when a great cloud arises. When a great cloud arises, monks, a great flood of water is produced. When a great flood of water is produced, monks, villages are swept away, towns are swept away, and cities are swept away. When villages are being swept away, towns are being swept away, and cities are being swept away, there a mother cannot find her child, and a child cannot find his mother. This, monks, is the second peril that separates mother and child, says the unlearned worldling.

"Furthermore, monks, there comes a time when there is danger, a disturbance in the wilderness, and the country people mount their wheels and travel around. When there is fear, monks, with forest disturbances, when the people mount their wheels and wander about, there a mother cannot find her child, and a child cannot find his mother. This, monks, is the third peril that separates mother and child, says the unlearned worldling. These, monks, are the three perils that separate mother and child, says the unlearned worldling.

But these three perils, monks, which do not separate mother and child, the unlearned worldling says are perils that separate mother and child. What are the three? There comes a time, monks, when a great conflagration breaks out. When a great conflagration breaks out, monks, villages burn, towns burn, and cities burn. When villages are burning, towns are burning, and cities are burning, there comes a time when occasionally a mother finds her child, and a child finds his mother. This, monks, is the first peril that does not separate mother and child, which the unlearned worldling says is a peril that separates mother and child.

"Furthermore, monks, there comes a time when a great cloud arises. When a great cloud arises, monks, a great flood of water is produced. When a great flood of water is produced, monks, villages are swept away, towns are swept away, and cities are swept away. When villages are being swept away, towns are being swept away, and cities are being swept away, there comes a time when occasionally a mother finds her child, and a child finds his mother. This, monks, is the second peril that does not separate mother and child, which the unlearned worldling says is a peril that separates mother and child.

"Furthermore, monks, there comes a time when there is danger, a disturbance in the wilderness, and the country people mount their wheels and travel around. When there is fear, monks, with forest disturbances, when the people mount their wheels and wander about, there comes a time when occasionally a mother finds her child, and a child finds his mother. This, monks, is the third peril that does not separate mother and child, which the unlearned worldling says is a peril that separates mother and child. These, monks, are the three perils that do not separate mother and child, which the unlearned worldling says are perils that separate mother and child.

Monks, there are these three perils that separate mother and child. What are the three? The fear of aging, the fear of illness, and the fear of death. Monks, a mother cannot get her aging son to accept: 'Let me age, may my son not age'; nor can a son get his aging mother to accept: 'Let me age, may my mother not age.'

Monks, a mother cannot get her sick son to accept: 'Let me be sick, may my son not be sick'; nor can a son get his sick mother to accept: 'Let me be sick, may my mother not be sick.'

Monks, a mother cannot get her dying son to accept: 'Let me die, may my son not die'; nor can a son get his dying mother to accept: 'Let me die, may my mother not die.' These, monks, are the three perils that separate mother and child.

There is, monks, a path, there is a way that leads to the abandoning and transcendence of these three perils that do not separate mother and child and these three perils that separate mother and child. And what, monks, is the path and what is the way that leads to the abandoning and transcendence of these three perils that do not separate mother and child and these three perils that separate mother and child? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is the path, this is the way that leads to the abandoning and transcendence of these three perils that do not separate mother and child and these three perils that separate mother and child." The second.

3.

The Discourse at Venāgapura

64. On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Venāgapura, a brahmin village of the Kosalans. The brahmin householders of Venāgapura heard: "Indeed, Master, the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Venāgapura. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."

Then the brahmin householders of Venāgapura approached the Blessed One; having approached - some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, sat down to one side; some made reverential salutation towards the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; some sat down to one side in silence. Seated to one side, the brahmin Vacchagotta from Venāgapura said this to the Blessed One -

"Wonderful, Master Gotama, marvellous, Master Gotama! How clear are Master Gotama's faculties, how pure and bright his complexion. Just as, Master Gotama, a pale jujube fruit in autumn is pure and bright; Even so, Master Gotama's faculties are clear, his complexion pure and bright. Just as, Master Gotama, a palm fruit freshly freed from its stem is pure and bright; Even so, Master Gotama's faculties are clear, his complexion pure and bright. Just as, Master Gotama, a refined gold nugget, well-prepared by a skilled goldsmith's apprentice and expertly hammered in the mouth of a furnace, when placed on an orange cloth, shines and burns and gleams; Even so, Master Gotama's faculties are clear, his complexion pure and bright. Those high and luxurious beds, Master Gotama, that is - large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends - surely Master Gotama gains these kinds of high and luxurious beds at will, without trouble, without difficulty."

"Those high and luxurious beds, brahmin, that is - large couches, divans, woollen covers with long fleece, multicoloured spreads, white spreads, embroidered coverlets, quilts stuffed with cotton wool, spreads decorated with animal figures, rugs with fur on both sides, rugs with fur on one side, gem-studded coverlets, silk coverlets, grand carpets, elephant rugs, horse rugs, chariot rugs, spreads of antelope skins, spreads of kadali-deer hide, couches with awnings, couches with red cushions at both ends. These things are hard to obtain for renunciants, and even when obtained they are not proper.

"There are these three high and luxurious beds, brahmin, which I now gain at will, without trouble, without difficulty. What are the three? The divine high and luxurious bed, the brahmā high and luxurious bed, and the noble high and luxurious bed. These, brahmin, are the three high and luxurious beds, which I now gain at will, without trouble, without difficulty."

"But what, Master Gotama, is that divine high and luxurious bed, which you now gain at will, without trouble, without difficulty?" "Here, brahmin, when I dwell in dependence on a village or town, having dressed in the morning and taking my bowl and robe, I enter that same village or town for alms. After the meal, having returned from the alms round, I enter the forest. Whatever grass or leaves there are in that place, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness in front. Quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion; With the subsiding of thought and examination, I enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration; With the fading away of rapture, I dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption; With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. When I am in such a state, brahmin, if I walk up and down, at that time my walking is divine. When I am in such a state, brahmin, if I stand, at that time my standing is divine. When I am in such a state, brahmin, if I sit, at that time my seat is divine. When I am in such a state, brahmin, if I lie down, at that time this is my divine high and luxurious bed. This, brahmin, is the divine high and luxurious bed which I now gain at will, without trouble, without difficulty."

"Wonderful, Master Gotama, marvellous, Master Gotama! Who else could gain such a divine high and luxurious bed at will, without trouble, without difficulty, apart from Master Gotama!

"But what, Master Gotama, is that brahmā high and luxurious bed, which you now gain at will, without trouble, without difficulty?" "Here, brahmin, when I dwell in dependence on a village or town, having dressed in the morning and taking my bowl and robe, I enter that same village or town for alms. After the meal, having returned from the alms round, I enter the forest. Whatever grass or leaves there are in that place, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness in front. I dwell pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, I dwell pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... I dwell pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, I dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. When I am in such a state, brahmin, if I walk up and down, at that time my walking is brahmā. When I am in such a state, brahmin, if I stand... etc... sit... etc... lie down, at that time this is my brahmā high and luxurious bed. This, brahmin, is the brahmā high and luxurious bed which I now gain at will, without trouble, without difficulty."

"Wonderful, Master Gotama, marvellous, Master Gotama! Who else could gain such a brahmā high and luxurious bed at will, without trouble, without difficulty, apart from Master Gotama!

"But what, Master Gotama, is that noble high and luxurious bed, which you now gain at will, without trouble, without difficulty?" "Here, brahmin, when I dwell in dependence on a village or town, having dressed in the morning and taking my bowl and robe, I enter that same village or town for alms. After the meal, having returned from the alms round, I enter the forest. Whatever grass or leaves there are in that place, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness in front. I understand thus: 'My lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; my hatred is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; my delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.' When I am in such a state, brahmin, if I walk up and down, at that time my walking is noble. When I am in such a state, brahmin, if I stand... etc... sit... etc... lie down, at that time this is my noble high and luxurious bed. This, brahmin, is the noble high and luxurious bed which I now gain at will, without trouble, without difficulty."

"Wonderful, Master Gotama, marvellous, Master Gotama! Who else could gain such a noble high and luxurious bed at will, without trouble, without difficulty, apart from Master Gotama!

"Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, Master Gotama has made the Teaching clear in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward for life." Third.

4.

The Discourse on Sarabha

65. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion a wanderer named Sarabha had recently left this Teaching and Discipline. He spoke thus in an assembly at Rājagaha: "I have understood the Teaching of the Sakyan ascetics. And having understood the Teaching of the Sakyan ascetics, I have thus left that Teaching and Discipline." Then several monks, having dressed in the morning and taking their bowls and robes, entered Rājagaha for alms. Those monks heard the wanderer Sarabha speaking thus in an assembly at Rājagaha: "I have understood the Teaching of the Sakyan ascetics. And having understood the Teaching of the Sakyan ascetics, I have thus left that Teaching and Discipline."

Then those monks, having walked for alms in Rājagaha and returned from their almsround after the meal, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the wanderer named Sarabha has recently left this Teaching and Discipline. He spoke thus in an assembly at Rājagaha: 'I have understood the Teaching of the Sakyan ascetics. And having understood the Teaching of the Sakyan ascetics, I have thus left that Teaching and Discipline.' "It would be good, Venerable Sir, if the Blessed One would approach the wanderer Sarabha at the wanderers' park by the bank of Sippinī, out of compassion." The Blessed One consented by remaining silent.

Then the Blessed One, having emerged from seclusion in the evening, approached the wanderer Sarabha at the wanderers' park by the bank of Sippinī; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the wanderer Sarabha - "Is it true, Sarabha, that you speak thus - 'I have understood the Teaching of the Sakyan ascetics. And having understood the Teaching of the Sakyan ascetics, I have thus left that Teaching and Discipline'?" When this was said, the wanderer Sarabha remained silent.

For the second time, the Blessed One said this to the wanderer Sarabha - "Speak, Sarabha, how have you understood the Teaching of the Sakyan ascetics? If it is incomplete for you, I shall complete it. But if it is complete for you, I shall rejoice." For the second time, the wanderer Sarabha remained silent.

For the third time, the Blessed One said this to the wanderer Sarabha - "Speak, Sarabha, how have you understood the Teaching of the Sakyan ascetics? If it is incomplete for you, I shall complete it. But if it is complete for you, I shall rejoice." For the third time, the wanderer Sarabha remained silent.

Then those wanderers said this to the wanderer Sarabha - "Friend Sarabha, whatever you would ask of the ascetic Gotama, that the ascetic Gotama offers you. Speak, friend Sarabha, how have you understood the Teaching of the Sakyan ascetics? If it is incomplete for you, the ascetic Gotama will complete it. But if it is complete for you, the ascetic Gotama will rejoice." When this was said, the wanderer Sarabha sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words.

Then the Blessed One, seeing the wanderer Sarabha silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, said this to those wanderers -

"If anyone, wanderers, were to say to me: 'While claiming to be fully enlightened, these things are not fully understood by you', I would thoroughly cross-examine, press and question him about that. Being thoroughly cross-examined, pressed and questioned by me, it is impossible and inconceivable that he would not meet with one of three fates: he will either dodge the issue by asking another question, divert the discussion to an external matter, show anger, hatred and displeasure, or sit silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, just like the wanderer Sarabha.

"If anyone, wanderers, were to say to me: 'While claiming to be one with taints destroyed, these taints are not destroyed in you', I would thoroughly cross-examine, press and question him about that. Being thoroughly cross-examined, pressed and questioned by me, it is impossible and inconceivable that he would not meet with one of three fates: he will either dodge the issue by asking another question, divert the discussion to an external matter, show anger, hatred and displeasure, or sit silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, just like the wanderer Sarabha.

"If anyone, wanderers, were to say to me: 'The Teaching which you teach does not lead the one who practises it to the complete destruction of suffering', I would thoroughly cross-examine, press and question him about that. Being thoroughly cross-examined, pressed and questioned by me, it is impossible and inconceivable that he would not meet with one of three fates: he will either dodge the issue by asking another question, divert the discussion to an external matter, show anger, hatred and displeasure, or sit silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, just like the wanderer Sarabha." Then the Blessed One, having roared the lion's roar three times at the wanderers' park by the bank of Sippinī, departed through the air.

Then, soon after the Blessed One had left, those wanderers assailed the wanderer Sarabha from all sides with verbal barbs - "Friend Sarabha, just as a jackal in a great forest, thinking 'I shall roar a lion's roar,' only howls like a jackal, only yelps like a jackal; even so, friend Sarabha, away from the ascetic Gotama, thinking 'I shall roar a lion's roar,' you only howl like a jackal, only yelp like a jackal. Friend Sarabha, just as a female quail, thinking 'I shall make the sound of a male,' only makes the sound of a female quail; even so, friend Sarabha, away from the ascetic Gotama, thinking 'I shall make the sound of a male,' you only make the sound of a female quail. Friend Sarabha, just as a bull in an empty cowshed conceives that it should bellow deeply; even so, friend Sarabha, away from the ascetic Gotama, you conceive that you should bellow deeply." Then those wanderers assailed the wanderer Sarabha from all sides with verbal barbs. Fourth.

5.

The Discourse at Kesamutta

66. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Kesamutta, a town of the Kālāmas. The Kālāmas of Kesamutta heard: "Indeed, Master, the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Kesamutta. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One...etc... It is good indeed to see such Arahants.'"

Then the Kālāmas of Kesamutta approached the Blessed One; having approached - some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, sat down to one side; some made reverential salutation towards the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; some sat down to one side in silence. Seated to one side, those Kālāmas of Kesamutta said this to the Blessed One -

"There are, Venerable Sir, some ascetics and brahmins who come to Kesamutta. They illuminate and clarify their own doctrine, but disparage, denigrate, despise and show contempt for the doctrine of others. Other ascetics and brahmins too, Venerable Sir, come to Kesamutta. They too illuminate and clarify their own doctrine, but disparage, denigrate, despise and show contempt for the doctrine of others. Because of this, Venerable Sir, we have perplexity and doubt - 'Which of these ascetics and brahmins speaks truth, who speaks falsely?' "Enough, Kālāmas, for your perplexity, enough for your doubt. Indeed, perplexity and doubt have arisen in you about a matter that is dubious.

"Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think 'The ascetic is our teacher.' When you, Kālāmas, know for yourselves - 'These things are unwholesome, these things are blameworthy, these things are censured by the wise, these things when undertaken and practised lead to harm and suffering' - then, Kālāmas, you should abandon them.

"What do you think, Kālāmas, when greed arises internally in a person, does it arise for welfare or for harm?"

"For harm, Venerable Sir."

"And this person, Kālāmas, who is greedy, overcome by greed, with mind possessed, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time."

"Yes, Venerable Sir."

"What do you think, Kālāmas, when hatred arises internally in a person, does it arise for welfare or for harm?"

"For harm, Venerable Sir."

"And this person, Kālāmas, who hates, overcome by hatred, with mind possessed, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time."

"Yes, Venerable Sir."

"What do you think, Kālāmas, when delusion arises internally in a person, does it arise for welfare or for harm?"

"For harm, Venerable Sir."

"And this person, Kālāmas, who is deluded, overcome by delusion, with mind possessed, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time."

"Yes, Venerable Sir."

"What do you think, Kālāmas, are these things wholesome or unwholesome?"

"Unwholesome, Venerable Sir."

"Are they blameworthy or blameless?"

"Blameworthy, Venerable Sir."

"Are they censured or praised by the wise?"

"Censured by the wise, Venerable Sir."

"When undertaken and practised, do they lead to harm and suffering, or not? How does it appear to you in this case?"

"When undertaken and practised, Venerable Sir, they lead to harm and suffering. "This is how it appears to us."

"So, Kālāmas, when we said: 'Come, Kālāmas! Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think "The ascetic is our teacher." When you, Kālāmas, know for yourselves - "These things are unwholesome, these things are blameworthy, these things are censured by the wise, these things when undertaken and practised lead to harm and suffering" - then, Kālāmas, you should abandon them,' when this was said, it was said with reference to this.

"Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think 'The ascetic is our teacher.' When you, Kālāmas, know for yourselves - 'These things are wholesome, these things are blameless, these things are praised by the wise, these things when undertaken and practised lead to welfare and happiness' - then, Kālāmas, you should enter upon and dwell in them.

"What do you think, Kālāmas, when non-greed arises internally in a person, does it arise for welfare or for harm?"

"For welfare, Venerable Sir."

"And this person, Kālāmas, who is not greedy, not overcome by greed, with mind not possessed, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsehood, nor encourages others to do likewise, which leads to welfare and happiness for a long time."

"Yes, Venerable Sir."

"What do you think, Kālāmas, when non-hatred arises internally in a person, does it arise... etc... when non-delusion arises internally in a person, does it arise... etc... for welfare and happiness?"

"Yes, Venerable Sir."

"What do you think, Kālāmas, are these things wholesome or unwholesome?"

"Wholesome, Venerable Sir."

"Are they blameworthy or blameless?"

"Blameless, Venerable Sir."

"Are they censured or praised by the wise?"

"Praised by the wise, Venerable Sir."

"When undertaken and practised, do they lead to welfare and happiness, or not? How does it appear to you in this case?"

"When undertaken and practised, Venerable Sir, they lead to welfare and happiness. "This is how it appears to us."

"So, Kālāmas, when we said: 'Come, Kālāmas! Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think "The ascetic is our teacher." When you, Kālāmas, know for yourselves - These things are wholesome, these things are blameless, these things are praised by the wise, these things when undertaken and practised lead to welfare and happiness' - then, Kālāmas, you should enter upon and dwell in them,' when this was said, it was said with reference to this.

"That noble disciple, Kālāmas, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion.

"That noble disciple, Kālāmas, with a mind thus free from animosity, thus free from repulsion, thus undefiled, thus purified. In this very life, four assurances are attained by him. 'If there is another world, and there is result and consequence of good and bad actions, then with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world' - this is the first assurance attained by him.

'If there is no other world, and there is no result and consequence of good and bad actions, then in this very life I maintain myself without animosity, without being repelled, without trouble, happy' - this is the second assurance attained by him.

'If evil is done while doing, but I do not intend evil for anyone. Since I am not doing evil action, from where will suffering touch me?' - this is the third assurance attained by him.

'If evil is not done while doing, then I see myself as pure in both ways' - this is the fourth assurance attained by him.

"That noble disciple, Kālāmas, with a mind thus free from animosity, thus free from repulsion, thus undefiled, thus purified. In this very life, these four assurances are attained by him."

"So it is, Blessed One, so it is, Fortunate One! That noble disciple, Venerable Sir, with a mind thus free from animosity, thus free from repulsion, thus undefiled, thus purified. In this very life, four assurances are attained by him. 'If there is another world, and there is result and consequence of good and bad actions, then with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world' - this is the first assurance attained by him.

'If there is no other world, and there is no result and consequence of good and bad actions, then in this very life I maintain myself without animosity, without being repelled, without trouble, happy' - this is the second assurance attained by him.

'If evil is done while doing, but I do not - intend evil for anyone. Since I am not doing evil action, from where will suffering touch me?' - this is the third assurance attained by him.

'If evil is not done while doing, then I see myself as pure in both ways' - this is the fourth assurance attained by him.

That noble disciple, Venerable Sir, with a mind thus free from animosity, thus free from repulsion, thus undefiled, thus purified. In this very life, these four assurances are attained by him.

"Excellent, Venerable Sir...etc... we, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember us as lay followers who have gone for refuge from this day forward for life." Fifth.

6.

The Discourse to Sāḷha

67. Thus have I heard - On one occasion the Venerable Nandaka was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Then Sāḷha, Migāra's grandson, and Sāṇa, Sekhuṇi's grandson, approached the Venerable Nandaka; having approached, they paid homage to the Venerable Nandaka and sat down to one side. When Sāḷha, Migāra's grandson, was seated to one side, the Venerable Nandaka said this to him -

"Come, Sāḷha, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think 'The ascetic is our teacher.' When you, Sāḷhas, know for yourselves 'These things are unwholesome, these things are blameworthy, these things are censured by the wise, these things when undertaken and practised lead to harm and suffering' - then, Sāḷhas, you should abandon them.

"What do you think, Sāḷhas, is there greed?"

"Yes, Venerable Sir."

"Covetousness, Sāḷhas, is what I call that meaning. "And this person, Sāḷhas, who is greedy, covetous, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time."

"Yes, Venerable Sir."

"What do you think, Sāḷhas, is there hatred?"

"Yes, Venerable Sir."

"Ill will, Sāḷhas, is what I call that meaning. "And this person, Sāḷhas, who hates, with a mind of ill will, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time."

"Yes, Venerable Sir."

"What do you think, Sāḷhas, is there delusion?"

"Yes, Venerable Sir."

"Ignorance, Sāḷhas, is what I call that meaning. "And this person, Sāḷhas, who is deluded, fallen into ignorance, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time."

"Yes, Venerable Sir."

"What do you think, Sāḷhas, are these things wholesome or unwholesome?"

"Unwholesome, Venerable Sir."

"Are they blameworthy or blameless?"

"Blameworthy, Venerable Sir."

"Are they censured or praised by the wise?"

"Censured by the wise, Venerable Sir."

"When undertaken and practised, do they lead to harm and suffering, or not? How does it appear to you in this case?"

"When undertaken and practised, Venerable Sir, they lead to harm and suffering. "This is how it appears to us."

"So, Sāḷhas, when we said: 'Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think "The ascetic is our teacher." When you, Sāḷhas, know for yourselves: These things are unwholesome, these things are blameworthy, these things are censured by the wise, these things when undertaken and practised lead to harm and suffering" - then, Sāḷhas, you should abandon them,' when this was said, it was said with reference to this.

"Come, Sāḷha, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think 'The ascetic is our teacher.' When you, Sāḷhas, know for yourselves: 'These things are wholesome, these things are blameless, these things are praised by the wise, these things when undertaken and practised lead to welfare and happiness' - then, Sāḷhas, you should enter upon and dwell in them.

"What do you think, Sāḷhas, is there non-greed?"

"Yes, Venerable Sir."

"Non-covetousness, Sāḷhas, is what I call that meaning. "And this person, Sāḷhas, who is not greedy, not covetous, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsehood, nor encourages others to do likewise, which leads to welfare and happiness for a long time."

"Yes, Venerable Sir."

"What do you think, Sāḷhas, is there non-hatred?"

"Yes, Venerable Sir."

"Non-ill will, Sāḷhas, is what I call that meaning. "And this person, Sāḷhas, who does not hate, with a mind free from ill will, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsehood, nor encourages others to do likewise, which leads to welfare and happiness for a long time."

"Yes, Venerable Sir."

"What do you think, Sāḷhas, is there non-delusion?"

"Yes, Venerable Sir."

"True knowledge, Sāḷhas, is what I call that meaning. "And this person, Sāḷhas, who is not deluded, possessed of true knowledge, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsehood, nor encourages others to do likewise, which leads to welfare and happiness for a long time."

"Yes, Venerable Sir."

"What do you think, Sāḷhas, are these things wholesome or unwholesome?"

"Wholesome, Venerable Sir."

"Are they blameworthy or blameless?"

"Blameless, Venerable Sir."

"Are they censured or praised by the wise?"

"Praised by the wise, Venerable Sir."

"When undertaken and practised, do they lead to welfare and happiness, or not? How does it appear to you in this case?"

"When undertaken and practised, Venerable Sir, they lead to welfare and happiness. "This is how it appears to us."

"So, Sāḷhas, when we said: 'Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think "The ascetic is our teacher." When you, Sāḷhas, know for yourselves: These things are wholesome, these things are blameless, these things are praised by the wise, these things when undertaken and practised lead to welfare and happiness for a long time' - then, Sāḷhas, you should enter upon and dwell in them,' when this was said, it was said with reference to this.

"That noble disciple, Sāḷhas, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, with a mind imbued with friendliness... etc... compassion... etc... altruistic joy... etc... dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He understands thus: 'There is this, there is the inferior, there is the superior, there is an escape beyond this sphere of perception.' Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

"He understands thus: 'There was greed before, that was unwholesome, it is not there now, thus this is wholesome; There was hatred before... etc... There was delusion before, that was unwholesome, it is not there now, thus this is wholesome'. In this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves." Sixth.

7.

Discourse on Topics of Talk

68. "Monks, there are these three grounds for talk. What are the three? Monks, regarding the past course, one might speak thus - 'Thus it was in the past course'. Monks, regarding the future course, one might speak thus - 'Thus it will be in the future course'. Monks, regarding the present course, one might speak thus - 'Thus it is now in the present course'.

"Monks, through engaging in talk it should be known whether an individual is competent or incompetent. Monks, if when asked a question, this individual does not give a categorical answer to a question requiring a categorical answer, does not give an analytical answer to a question requiring an analytical answer, does not give a counter-question to a question requiring a counter-question, does not set aside a question that should be set aside, then in this case, monks, this individual is incompetent. But monks, if when asked a question, this individual gives a categorical answer to a question requiring a categorical answer, gives an analytical answer to a question requiring an analytical answer, gives a counter-question to a question requiring a counter-question, sets aside a question that should be set aside, then in this case, monks, this individual is competent.

"Monks, through engaging in talk it should be known whether an individual is competent or incompetent. Monks, if when asked a question, this individual does not stand firm regarding what is possible and impossible, does not stand firm in assumptions, does not stand firm in the doctrine of the knowledgeable, does not stand firm in the practice, then in this case, monks, this individual is incompetent. But monks, if when asked a question, this individual stands firm regarding what is possible and impossible, stands firm in assumptions, stands firm in the doctrine of the knowledgeable, stands firm in the practice, then in this case, monks, this individual is competent.

"Monks, through engaging in talk it should be known whether an individual is competent or incompetent. Monks, if when asked a question, this individual dodges the issue by asking another question, diverts the discussion to an external matter, shows anger, hatred and displeasure, then in this case, monks, this individual is incompetent. But monks, if when asked a question, this individual does not dodge the issue by asking another question, does not divert the discussion to an external matter, does not show anger, hatred and displeasure, then in this case, monks, this individual is competent.

"Monks, through engaging in talk it should be known whether an individual is competent or incompetent. Monks, if when asked a question, this individual attacks, crushes, ridicules, and seizes on mistakes, then in this case, monks, this individual is incompetent. But monks, if when asked a question, this individual does not attack, does not crush, does not ridicule, does not seize on mistakes, then in this case, monks, this individual is competent.

"Monks, through engaging in talk it should be known whether an individual has proximate causes or lacks proximate causes. Monks, one who has not lent ear has no proximate cause, one who has lent ear has a proximate cause. Having a proximate cause, he directly knows one thing, fully understands one thing, abandons one thing, realizes one thing. Directly knowing one thing, fully understanding one thing, abandoning one thing, realizing one thing, he attains right liberation. For this purpose is the talk; for this purpose is the discussion; for this purpose is the proximate cause; for this purpose is the giving ear, that is, the liberation of mind through non-clinging.

8.

The Discourse on the Wanderers of Other Sects

69. "Monks, if wanderers of other sects were to ask you thus - 'Friends, there are these three things. Which three? Lust, hatred, delusion - these, friend, are three things. Of these three things, friend, what is the distinction, what is the disparity, what is the difference?' Being asked thus, monks, how would you reply to those wanderers of other sects?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it." "Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, if wanderers of other sects were to ask you thus - 'Friends, there are these three things. Which three? Lust, hatred, delusion - these, friend, are three things; Of these three things, friend, what is the distinction, what is the disparity, what is the difference?' Being asked thus, monks, you should reply to those wanderers of other sects thus - 'Friend, lust is slightly blameworthy but slow to fade away, hatred is very blameworthy but quick to fade away, delusion is very blameworthy but slow to fade away.'

'But what, friend, is the cause and condition by which unarisen lust arises and arisen lust leads to increase and expansion?' 'Sign of beauty' should be said. For one who attends carelessly to the sign of beauty, lust that has not yet arisen arises, and lust that has already arisen leads to increase and expansion. This, friend, is the cause and condition by which unarisen lust arises and arisen lust leads to increase and expansion."

"But what, friend, is the cause and condition by which unarisen hatred arises and arisen hatred leads to increase and expansion?" 'Sign of aversion' should be said. For one who attends carelessly to the sign of aversion, hatred that has not yet arisen arises, and hatred that has already arisen leads to increase and expansion. This, friend, is the cause and condition by which unarisen hatred arises and arisen hatred leads to increase and expansion."

"But what, friend, is the cause and condition by which unarisen delusion arises and arisen delusion leads to increase and expansion?" 'Careless attention' should be said. For one who attends carelessly, delusion that has not yet arisen arises, and delusion that has already arisen leads to increase and expansion. This, friend, is the cause and condition by which unarisen delusion arises and arisen delusion leads to increase and expansion."

"But what, friend, is the cause and condition by which unarisen lust does not arise and arisen lust is abandoned?" 'Sign of foulness' should be said. For one who attends carefully to the sign of foulness, lust that has not yet arisen does not arise, and lust that has already arisen is abandoned. This, friend, is the cause and condition by which unarisen lust does not arise and arisen lust is abandoned."

"But what, friend, is the cause and condition by which unarisen hatred does not arise and arisen hatred is abandoned?" 'Liberation of mind through friendliness' should be said. For one who attends carefully to liberation of mind through friendliness, hatred that has not yet arisen does not arise, and hatred that has already arisen is abandoned. This, friend, is the cause and condition by which unarisen hatred does not arise and arisen hatred is abandoned."

"But what, friend, is the cause and condition by which unarisen delusion does not arise and arisen delusion is abandoned?" 'Careful attention' should be said. For one who attends carefully, delusion that has not yet arisen does not arise, and delusion that has already arisen is abandoned. This, friend, is the cause and condition by which unarisen delusion does not arise and arisen delusion is abandoned." The eighth.

9.

The Discourse on Unwholesome Roots

70. "Monks, there are these three unwholesome roots. What are the three? Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root.

"Monks, whatever is greed, that too is an unwholesome root; whatever one who is greedy generates by body, speech and mind, that too is unwholesome; whatever one who is greedy, overcome by greed, with mind possessed, brings about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power' - that too is unwholesome. Thus these many evil unwholesome states originate from greed, with greed as their source, with greed as their origin, with greed as their condition.

"Monks, whatever is hatred, that too is an unwholesome root; whatever one who hates generates by body, speech and mind, that too is unwholesome; whatever one who hates, overcome by hatred, with mind possessed, brings about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power' - that too is unwholesome. Thus these many evil unwholesome states originate from hatred, with hatred as their source, with hatred as their origin, with hatred as their condition.

"Monks, whatever is delusion, that too is a root of the unwholesome; whatever one who is deluded generates by body, speech and mind, that too is unwholesome; whatever one who is deluded, overcome by delusion, with mind possessed, brings about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power' - that too is unwholesome. Thus these many evil unwholesome states originate from delusion, with delusion as their source, with delusion as their origin, with delusion as their condition. And this kind of individual, monks, is called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks contrary to the Teaching, one who speaks contrary to the discipline.

And why, monks, is this kind of individual called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks contrary to the Teaching, one who speaks contrary to the discipline? In the same way, monks, this individual brings about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power'. When told what is true, he disavows it, does not acknowledge it; when told what is untrue, he makes no effort to clarify 'this is incorrect, this is untrue'. Therefore this kind of individual is called one who speaks at the wrong time, one who speaks what is untrue, one who speaks what is unbeneficial, one who speaks contrary to the Teaching, one who speaks contrary to the discipline.

Such an individual, monks, overcome by evil unwholesome states born of greed, with mind possessed, dwells in suffering in this very life, with vexation, with anguish, with passion. and with the breaking up of the body, after death, a bad destination is to be expected.

"With those born of hatred... etc... overcome by evil unwholesome states born of delusion, with mind possessed, dwells in suffering in this very life, with vexation, with anguish, with passion. and with the breaking up of the body, after death, a bad destination is to be expected. Just as, monks, when a sal tree or an ironwood tree or a kino tree is overgrown and enveloped by three creepers, it meets with calamity, meets with disaster, meets with calamity and disaster; even so, monks, such an individual overcome by evil unwholesome states born of greed, with mind possessed, dwells in suffering in this very life, with vexation, with anguish, with passion. and with the breaking up of the body, after death, a bad destination is to be expected.

"With those born of hatred... etc... overcome by evil unwholesome states born of delusion, with mind possessed, dwells in suffering in this very life, with vexation, with anguish, with passion. and with the breaking up of the body, after death, a bad destination is to be expected. These, monks, are the three unwholesome roots.

"Monks, there are these three wholesome roots. What are the three? Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root.

"Monks, whatever is non-greed, that too is a wholesome root; whatever one who is not greedy generates by body, speech and mind, that too is wholesome; whatever one who is not greedy, not overcome by greed, with mind not possessed, does not bring about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power' - that too is wholesome. Thus these many wholesome states originate from non-greed, have non-greed as their source, arise from non-greed, are conditioned by non-greed.

"Monks, whatever is non-hatred, that too is a wholesome root; whatever one who does not hate generates by body, speech and mind, that too is wholesome; whatever one who does not hate, not overcome by hatred, with mind not possessed, does not bring about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power' - that too is wholesome. Thus these many wholesome states originate from non-hatred, have non-hatred as their source, arise from non-hatred, are conditioned by non-hatred.

Monks, whatever is non-delusion, that too is a wholesome root; whatever one who is not deluded generates by body, speech and mind, that too is wholesome; whatever one who is not deluded, not overcome by delusion, with mind not possessed, does not bring about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power' - that too is wholesome. Thus these many wholesome states originate from non-delusion, have non-delusion as their source, arise from non-delusion, are conditioned by non-delusion. And this kind of individual, monks, is called one who speaks at the right time, one who speaks what is true, one who speaks what is beneficial, one who speaks in accordance with the Teaching, one who speaks in accordance with the discipline.

"And why, monks, is this kind of individual called one who speaks at the right time, one who speaks what is true, one who speaks what is beneficial, one who speaks in accordance with the Teaching, one who speaks in accordance with the discipline? In the same way, monks, this individual does not bring about suffering to another through what is untrue - whether by killing, imprisonment, loss, blame, or banishment, thinking 'I am powerful, I need power'. When told what is true, he acknowledges it, does not disavow it; when told what is untrue, he makes an effort to clarify - 'this is incorrect, this is untrue'. Therefore this kind of individual is called one who speaks at the right time, one who speaks what is beneficial, one who speaks in accordance with the Teaching, one who speaks in accordance with the discipline.

"For this kind of individual, monks, evil unwholesome states originating from greed are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. In this very life one dwells happily, without vexation, without despair, without passion. In this very life one attains final Nibbāna.

"Born of hatred...etc... attains final Nibbāna. Born of delusion...etc... attains final Nibbāna. Just as, monks, when a sal tree or an ironwood tree or a kino tree is overgrown and enveloped by three creepers. Then a person would come carrying a spade and basket. He would cut that creeper at the root, having cut at the root he would dig around it, having dug around it he would pull out the roots, even down to the finest rootlets and fibres. He would cut that creeper into pieces, having cut it into pieces he would split them, having split them he would make them into chips, having made them into chips he would dry them in the wind and sun, having dried them in the wind and sun he would burn them with fire, having burnt them with fire he would make them into ashes, having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. Thus, monks, those creepers would be cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Even so, monks, for this kind of individual, evil unwholesome states originating from greed are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. In this very life one dwells happily, without vexation, without despair, without passion. In this very life one attains final Nibbāna.

"Born of hatred...etc... evil unwholesome states originating from delusion are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. In this very life one dwells happily, without vexation, without despair, without passion. In this very life one attains final Nibbāna. These, monks, are the three wholesome roots." Ninth.

10.

The Discourse on the Observance Day

71. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Then Visākhā, Migāra's Mother, on that observance day approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Visākhā, Migāra's Mother, was seated to one side, the Blessed One said this to her - "Well now, where are you coming from, Visākhā, in the middle of the day?" "Today, Venerable Sir, I am observing the observance day."

"There are these three observance days, Visākhā. Which three? The cowherd's observance day, the Jain's observance day, and the noble one's observance day. And how, Visākha, is there the cowherd's observance day? Just as, Visākha, when a cowherd having returned the cows to their owners in the evening, reflects thus: 'Today the cows wandered in such and such places, and drank water at such and such places; tomorrow the cows will wander in such and such places, and will drink water at such and such places'; even so, Visākha, here someone observing the observance day reflects thus: 'Today I ate this and that solid food, I ate this and that soft food; tomorrow I will eat this and that solid food, I will eat this and that soft food.' He spends the day with a mind accompanied by covetousness. This, Visākha, is how there is the cowherd's observance day. When observed thus, Visākha, the cowherd's observance day is not of great fruit, not of great benefit, not of great splendour, not of great pervasiveness.

"And how, Visākha, is there the Jain's observance day? There are, Visākha, ascetics called Jains. They instruct their disciples thus: 'Come, good man, lay down the stick towards the living beings beyond a hundred yojanas in the eastern direction; lay down the stick towards the living beings beyond a hundred yojanas in the western direction; lay down the stick towards the living beings beyond a hundred yojanas in the northern direction; lay down the stick towards the living beings beyond a hundred yojanas in the southern direction.' Thus they instruct with compassion and tender concern for some living beings, and without compassion and tender concern for other living beings. On the observance day they instruct their disciples thus: 'Come, good man, having laid aside all your clothes, say thus: "I am not anything belonging to anyone anywhere, and there is not anything belonging to me anywhere."' Yet his parents know: 'This is our son'; and he too knows: 'These are my parents.' His wife and children know: 'This is my husband'; and he too knows: 'These are my wife and children.' His servants and workers know: 'This is our master'; and he too knows: 'These are my servants and workers.' Thus at a time when they should be instructed in truth, they are instructed in false speech. This I say is false speech on his part. When that night has passed, he uses his wealth without it having been given. This I say is taking what is not given on his part. This, Visākha, is how there is the Jain's observance day. When observed thus, Visākha, the Jain's observance day is not of great fruit, not of great benefit, not of great splendour, not of great pervasiveness.

"And how, Visākha, is there the noble one's observance day? For one whose mind is corrupted, Visākha, there is purification through effort. And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' When he recollects the Truth Finder, his mind becomes clear, gladness arises. The corruptions of his mind are abandoned, just as, Visākha, there is purification through effort for a corrupted head.

"And how, Visākha, is there purification through effort for a corrupted head? Due to rice husks and due to clay and due to water and due to appropriate effort of a person, this, Visākha, is how there is purification through effort for a corrupted head. Even so, Visākha, there is purification through effort for one whose mind is corrupted.

"And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' When he recollects the Truth Finder, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned. This is called, Visākha: 'A noble disciple observes the divine observance day, dwells together with the divine, and in regard to the divine his mind becomes clear, gladness arises, the corruptions of his mind are abandoned.' This, Visākha, is how there is purification through effort for one whose mind is corrupted.

"For one whose mind is corrupted, Visākha, there is purification through effort. And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' When he recollects the Teaching, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned, just as, Visākha, there is purification through effort for a corrupted body.

"And how, Visākha, is there purification through effort for a corrupted body? Due to alkali and due to powder and due to water and due to appropriate effort of a person. This, Visākha, is how there is purification through effort for a corrupted body. Even so, Visākha, there is purification through effort for one whose mind is corrupted.

"And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' When he recollects the Teaching, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned. This is called, Visākha: 'A noble disciple observes the Teaching observance day, dwells together with the Teaching, and in regard to the Teaching his mind becomes clear, gladness arises, the corruptions of his mind are abandoned.' This, Visākha, is how there is purification through effort for one whose mind is corrupted.

"For one whose mind is corrupted, Visākha, there is purification through effort. And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' When he recollects the Community, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned, just as, Visākha, there is purification through effort for a corrupted cloth.

"And how, Visākha, is there purification through effort for a corrupted cloth? Due to heat and due to alkali and due to cow dung and due to water and due to appropriate effort of a person. This, Visākha, is how there is purification through effort for a corrupted cloth. Even so, Visākha, there is purification through effort for one whose mind is corrupted.

"And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the Community: 'The Community of the Blessed One's disciples is practising well...etc... an unsurpassed field of merit for the world.' When he recollects the Community, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned. This is called, Visākha: 'A noble disciple observes the Community observance day, dwells together with the Community, and in regard to the Community his mind becomes clear, gladness arises, the corruptions of his mind are abandoned.' This, Visākha, is how there is purification through effort for one whose mind is corrupted.

"For one whose mind is corrupted, Visākha, there is purification through effort. And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects their own virtuous behaviour as unbroken, untorn, unblemished, unblotted, freeing, praised by the wise, untarnished, conducive to concentration. When he recollects virtuous behaviour, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned, just as, Visākha, there is purification through effort for a corrupted mirror.

"And how, Visākha, is there purification through effort for a corrupted mirror? Due to oil and due to ashes and due to a strainer and due to appropriate effort of a person. This, Visākha, is how there is purification through effort for a corrupted mirror. Even so, Visākha, there is purification through effort for one whose mind is corrupted.

"And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects their own virtuous behaviour as unbroken... etc... conducive to concentration. When he recollects virtuous behaviour, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned. This is called, Visākha: 'A noble disciple observes the virtuous behaviour observance day, dwells together with virtuous behaviour, and in regard to virtuous behaviour his mind becomes clear, gladness arises, the corruptions of his mind are abandoned.' This, Visākha, is how there is purification through effort for one whose mind is corrupted.

"For one whose mind is corrupted, Visākha, there is purification through effort. And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the deities: 'There are the deities of the Four Great Kings, there are the deities of the Thirty-three, there are the deities of Yāma, there are the deities of Tusita, there are the deities who delight in creation, there are the deities who control the creations of others, there are the deities of Brahmā's company, there are deities higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there, such kind of faith exists in me too. Whatever kind of virtuous behaviour those deities were endowed with when they passed away from here and were reborn there, such kind of virtuous behaviour exists in me too. Whatever kind of learning those deities were endowed with when they passed away from here and were reborn there, such kind of learning exists in me too. Whatever kind of generosity those deities were endowed with when they passed away from here and were reborn there, such kind of generosity exists in me too. Whatever kind of wisdom those deities were endowed with when they passed away from here and were reborn there, such kind of wisdom exists in me too.' When he recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned, just as, Visākha, there is purification through effort for corrupted gold.

"And how, Visākha, is there purification through effort for corrupted gold? Due to fire and due to salt and due to red ochre and due to tongs and due to appropriate effort of a person. This, Visākha, is how there is purification through effort for corrupted gold. Even so, Visākha, there is purification through effort for one whose mind is corrupted.

"And how, Visākha, is there purification through effort for one whose mind is corrupted? Here, Visākha, a noble disciple recollects the deities: 'There are the deities of the Four Great Kings, there are the deities of the Thirty-three... etc... there are deities higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there, such kind of faith exists in me too. Whatever kind of virtuous behaviour... etc... learning... etc... generosity... etc... wisdom those deities were endowed with when they passed away from here and were reborn there, such kind of wisdom exists in me too.' When he recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, his mind becomes clear, gladness arises, the corruptions of his mind are abandoned. This is called, Visākha: 'A noble disciple observes the deity observance day, dwells together with the deities, and in regard to the deities his mind becomes clear, gladness arises, the corruptions of his mind are abandoned.' This, Visākha, is how there is purification through effort for one whose mind is corrupted.

That noble disciple, Visākha, reflects thus: For life, the Arahants, having abandoned the destruction of life, abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, they dwell concerned for the welfare of all living beings; Today, for this night and this day, having abandoned the destruction of life, I abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life, the Arahants, having abandoned taking what is not given, abstain from taking what is not given, taking only what is given, expecting only what is given, by not stealing they dwell in purity; Today, for this night and this day, having abandoned taking what is not given, I abstain from taking what is not given, taking only what is given, expecting only what is given, by not stealing I dwell in purity. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life, the Arahants, having abandoned the unholy life, live the holy life, living far away, abstaining from sexual intercourse, from village practices; Today, for this night and this day, having abandoned the unholy life, I live the holy life, living far away, abstaining from sexual intercourse, from village practices. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life, the Arahants, having abandoned false speech, abstain from false speech, speaking truth, upholding truth, reliable, trustworthy, not deceiving the world; Today, for this night and this day, having abandoned false speech, I abstain from false speech, speaking truth, upholding truth, reliable, trustworthy, not deceiving the world. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life, the Arahants, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstain from liquor, wine, and intoxicants which are the basis for negligence; Today, for this night and this day, having abandoned liquor, wine, and intoxicants which are the basis for negligence, I abstain from liquor, wine, and intoxicants which are the basis for negligence. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life, the Arahants eat once a day, abstaining from eating at night and from eating at the wrong time; Today, for this night and this day, I am one who eats one meal, abstaining from eating at night, refraining from eating at the wrong time. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life the Arahants abstain from dancing, singing, music, and unseemly shows, from wearing garlands, using perfumes, and embellishing themselves with unguents, from wearing adornments and decorations; Today, for this night and this day, I abstain from dancing, singing, music, watching shows, wearing garlands, using perfumes, cosmetics, ornaments, and adornments. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.

For life the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, making their bed on a low resting place, either a small bed or a straw mat; Today, for this night and this day, having abandoned high and luxurious beds, I abstain from high and luxurious beds, making my bed on a low resting place, either a small bed or a straw mat. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me."

"This, Visākha, is how there is the noble one's observance day. When observed thus, Visākha, the noble one's observance day is of great fruit, of great benefit, of great splendour, of great pervasiveness."

"How great is its fruit, how great its benefit, how great its splendour, how great its pervasiveness?" "Suppose, Visākha, one were to exercise rulership and sovereignty over these sixteen great countries, abundant in the seven treasures, that is - Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja - this is not worth a sixteenth part of the observance day possessed of eight factors. What is the reason for this? Because, Visākha, human kingship is poor compared to divine happiness."

"Visākha, fifty human years are one day and night for the deities of the Four Great Kings. Thirty such nights make a month. Twelve such months make a year. By such a year, the life span of the deities of the Four Great Kings is five hundred divine years. It is possible, Visākha, that some woman or man here, having observed the uposatha endowed with eight factors, with the breaking up of the body, after death, would be reborn in the company of the deities of the Four Great Kings. Now, Visākha, it was with reference to this that it was said: "Because human kingship is poor compared to divine happiness."

"Visākha, one hundred human years are one day and night for the deities of the Thirty-three. Thirty such nights make a month. Twelve such months make a year. By that year, a thousand divine years is the life span of the deities of the Thirty-three. It is possible, Visākha, that some woman or man here, having observed the uposatha endowed with eight factors, with the breaking up of the body, after death, would be reborn in the company of the deities of the Thirty-three. Now, Visākha, it was with reference to this that it was said: "Because human kingship is poor compared to divine happiness."

"Visākha, two hundred human years are one day and night for the deities of Yāma. Thirty such nights make a month. Twelve such months make a year. By such a year, the life span of the deities of Yāma is two thousand divine years. It is possible, Visākha, that some woman or man here, having observed the uposatha endowed with eight factors, with the breaking up of the body, after death, would be reborn in the company of the deities of Yāma. Now, Visākha, it was with reference to this that it was said: "Because human kingship is poor compared to divine happiness."

"Visākha, four hundred human years are one day and night for the deities of Tusita. Thirty such nights make a month. Twelve such months make a year. By such a year, the life span of the deities of Tusita is four thousand divine years. It is possible, Visākha, that some woman or man here, having observed the uposatha endowed with eight factors, with the breaking up of the body, after death, would be reborn in the company of the deities of Tusita. Now, Visākha, it was with reference to this that it was said: "Because human kingship is poor compared to divine happiness."

"Visākha, eight hundred human years are one day and night for the deities of Nimmānarati. Thirty such nights make a month. Twelve such months make a year. By such a year, the life span of the deities of Nimmānarati is eight thousand divine years. It is possible, Visākha, that some woman or man here, having observed the uposatha endowed with eight factors, with the breaking up of the body, after death, would be reborn in the company of the deities of Nimmānarati. Now, Visākha, it was with reference to this that it was said: "Because human kingship is poor compared to divine happiness."

"Visākha, sixteen hundred human years are one day and night for the deities of Paranimmitavasavatti. Thirty such nights make a month. Twelve such months make a year. By such a year, the life span of the deities of Paranimmitavasavatti is sixteen thousand divine years. It is possible, Visākha, that some woman or man here, having observed the uposatha endowed with eight factors, with the breaking up of the body, after death, would be reborn in the company of the deities of Paranimmitavasavatti. Now, Visākha, it was with reference to this that it was said: "Because human kingship is poor compared to divine happiness."

The Great Chapter Seven.

Here is its summary -

3.

The Chapter on Ānanda

1.

The Discourse to Channa

72. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the wanderer Channa approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Channa said this to the Venerable Ānanda - "You too, friend Ānanda, declare the abandoning of lust, declare the abandoning of hatred, declare the abandoning of delusion. "We indeed, friend, declare the abandoning of lust, declare the abandoning of hatred, declare the abandoning of delusion."

"But what danger having seen in lust do you declare the abandoning of lust, what danger having seen in hatred do you declare the abandoning of hatred, what danger having seen in delusion do you declare the abandoning of delusion?"

"Friend, one who lusts, overcome by lust, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; When lust is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. Friend, one who lusts, overcome by lust, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct; When lust is abandoned, one neither engages in bodily misconduct, nor verbal misconduct, nor mental misconduct. Friend, one who lusts, overcome by lust, with mind possessed, does not understand as it really is his own good, nor the good of others, nor the good of both; When lust is abandoned, he understands as it really is his own good, he understands as it really is the good of others, he understands as it really is the good of both. Friend, lust is a maker of blindness, a maker of visionlessness, a maker of not knowing, a destroyer of wisdom, associated with vexation, not conducive to Nibbāna.

"Friend, one who hates, overcome by hatred...etc... Friend, one who is deluded, overcome by delusion, with mind possessed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when delusion is abandoned, one neither intends for one's own affliction, nor for the affliction of others, nor for the affliction of both, and does not experience mental suffering and displeasure. Friend, one who is deluded, overcome by delusion, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct; when delusion is abandoned, one neither engages in bodily misconduct, nor verbal misconduct, nor mental misconduct. Friend, one who is deluded, overcome by delusion, with mind possessed, does not understand as it really is his own good, nor the good of others, nor the good of both; when delusion is abandoned, he understands as it really is his own good, he understands as it really is the good of others, he understands as it really is the good of both. Friend, delusion is a maker of blindness, a maker of visionlessness, a maker of not knowing, a destroyer of wisdom, associated with vexation, not conducive to Nibbāna. Having seen this danger in lust, friend, we declare the abandoning of lust. Having seen this danger in hatred, we declare the abandoning of hatred. Having seen this danger in delusion, we declare the abandoning of delusion."

"But is there a path, is there a way for the abandoning of this lust, hatred and delusion?" "There is, friend, a path, there is a way for the abandoning of this lust, hatred and delusion." "But what is the path, what is the way for the abandoning of this lust, hatred and delusion?" "This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, friend, is the path, this is the way for the abandoning of this lust, hatred and delusion." "Excellent is the path, excellent is the way for the abandoning of this lust, hatred and delusion. And it is enough, friend Ānanda, for diligence." First.

2.

The Discourse on the Ājīvaka

73. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. Then a certain householder, a disciple of the Ājīvakas, approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, that householder who was a disciple of the Ājīvakas said this to the Venerable Ānanda -

"Venerable Ānanda, whose Teaching is well expounded? Who are practising well in the world? Who are well accomplished in the world? "Then, householder, I shall question you about this very matter. Answer as you think fit. What do you think, householder, do those who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hatred, who teach the Teaching for the abandoning of delusion - is their Teaching well proclaimed or not? "How does it appear to you in this case?" "Venerable Sir, those who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hatred, who teach the Teaching for the abandoning of delusion - their Teaching is well proclaimed. This is how it appears to me."

"What do you think, householder, are those who are practising for the abandoning of lust, who are practising for the abandoning of hatred, who are practising for the abandoning of delusion - are they practising well in the world or not? "How does it appear to you in this case?" "Venerable Sir, those who are practising for the abandoning of lust, who are practising for the abandoning of hatred, who are practising for the abandoning of delusion - these are practising well in the world. This is how it appears to me."

"What do you think, householder, those in whom lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; those in whom hatred is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; those in whom delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising - are these fortunate ones in the world or not? "How does it appear to you in this case?" "Venerable sir, those in whom lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, those in whom hatred is abandoned... those in whom delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising - these are fortunate ones in the world. This is how it appears to me."

"Thus, householder, you have answered - "Venerable Sir, those who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hatred, who teach the Teaching for the abandoning of delusion - their Teaching is well proclaimed." By you this was answered - "Venerable Sir, those who are practising for the abandoning of lust, who are practising for the abandoning of hatred, who are practising for the abandoning of delusion - these are practising well in the world." By you this was answered - "Venerable Sir, those in whom lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, those in whom hatred is abandoned... those in whom delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising - these are fortunate ones in the world."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! There will be neither exaltation of one's own Teaching, nor disparagement of the teachings of others. Just the teaching of the bases, the meaning has been stated, and the self has not been brought in. Venerable Ānanda, you teach the Teaching for the abandoning of lust, for the abandoning of hatred... you teach the Teaching for the abandoning of delusion. Venerable Ānanda, your Teaching is well proclaimed. Venerable Ānanda, you are practising for the abandoning of lust, for the abandoning of hatred... you are practising for the abandoning of delusion. Venerable Sir, you are practising well in the world. Venerable Ānanda, your lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, your hatred is abandoned... your delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. You are fortunate ones in the world.

"Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, Venerable Ānanda has made the Teaching clear in many ways. I, Venerable Ānanda, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May Venerable Ānanda remember me as a lay follower who has gone for refuge from this day forward for life." The second.

3.

The Discourse to Mahānāma the Sakyan

74. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion the Blessed One had recovered from illness, having recently risen from illness. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "For a long time, Venerable Sir, I have understood the Teaching taught by the Blessed One thus - 'There is knowledge for one who is concentrated, not for one who is unconcentrated.' Venerable Sir, does concentration come first and knowledge afterwards; or does knowledge come first and concentration afterwards?" Then this occurred to the Venerable Ānanda - "The Blessed One has recovered from illness, having recently risen from illness. And this Mahānāma the Sakyan asks the Blessed One a very deep question. What if I were to lead Mahānāma the Sakyan aside and teach him the Teaching?"

Then the Venerable Ānanda, taking Mahānāma the Sakyan by the arm and leading him aside, said this to Mahānāma the Sakyan - "The virtuous behaviour of one in training has been spoken of by the Blessed One, Mahānāma, and the virtuous behaviour of one beyond training has been spoken of by the Blessed One; the concentration of one in training has been spoken of by the Blessed One, and the concentration of one beyond training has been spoken of by the Blessed One; the wisdom of one in training has been spoken of by the Blessed One, and the wisdom of one beyond training has been spoken of by the Blessed One. And what, Mahānāma, is the virtuous behaviour of one in training? Here, Mahānāma, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules...etc... trains in the training rules he has undertaken. This, Mahānāma, is called the virtuous behaviour of one in training."

"And what, Mahānāma, is the concentration of one in training? Here, Mahānāma, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the fourth meditative absorption. This is called, Mahānāma, the concentration of one in training.

"And what, Mahānāma, is the wisdom of one in training? Here, Mahānāma, a monk understands as it really is 'This is suffering'... etc... he understands as it really is 'This is the way leading to the cessation of suffering'. This is called, Mahānāma, the wisdom of one in training.

"That noble disciple, Mahānāma, thus endowed with virtue, thus endowed with concentration, thus endowed with wisdom, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Thus, Mahānāma, the virtuous behaviour of one in training has been spoken of by the Blessed One, and the virtuous behaviour of one beyond training has been spoken of by the Blessed One; the concentration of one in training has been spoken of by the Blessed One, and the concentration of one beyond training has been spoken of by the Blessed One; the wisdom of one in training has been spoken of by the Blessed One, and the wisdom of one beyond training has been spoken of by the Blessed One." Third.

4.

The Discourse on the Jain

75. On one occasion the Venerable Ānanda was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Abhaya the Licchavi and Paṇḍitakumāraka the Licchavi approached the Venerable Ānanda; having approached, they paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, Abhaya the Licchavi said this to the Venerable Ānanda - "Venerable Sir, Nigaṇṭha Nāṭaputta claims to be omniscient and all-seeing and to have complete knowledge and vision: 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.' He declares the wearing away of old actions through austerity and the destruction of the bridge through non-doing of new actions. Thus with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted - in this way there is transcendence through this directly visible wearing away and purification. What does the Blessed One say about this, Venerable Sir?"

"Abhaya, these three wearing away purifications have been properly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna. Which three? Here, Abhaya, a monk is virtuous... etc... trains in the training rules he has undertaken. He does not create new action, and terminates old action having experienced it again and again. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.

"That monk, Abhaya, thus endowed with virtue, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He does not create new action, and terminates old action having experienced it again and again. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.

"That monk, Abhaya, thus endowed with concentration, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. He does not create new action, and terminates old action having experienced it again and again. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. "These three wearing away purifications have been properly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna."

When this was said, the young wise Licchavi said this to Abhaya the Licchavi - "But why, friend Abhaya, do you not express appreciation for what was well said by the Venerable Ānanda as being well said?" "How could I not express appreciation for what was well said by the Venerable Ānanda as being well said, friend wise youth! One's head would split open if one did not express appreciation for what was well said by the Venerable Ānanda as being well said." Fourth.

5.

Discourse on Establishing

76. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him -

"Those, Ānanda, whom you would treat with compassion and who think they should listen - friends or colleagues or relatives or family members - they should be encouraged, settled, and established in three states. In which three? They should be encouraged, settled, and established in unwavering confidence in the Enlightened One - 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed; teacher of deities and humans, the Enlightened One, the Blessed One,' they should be encouraged, settled, and established in unwavering confidence in the Teaching - 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise,' they should be encouraged, settled, and established in unwavering confidence in the Community - 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.'"

"There might be, Ānanda, alteration of the four great elements - of earth element, of water element, of fire element, of air element - but there would be no alteration for a noble disciple who is possessed of confirmed confidence in the Buddha, this is the alteration here. That, Ānanda, one possessed of confirmed confidence in the Buddha would be reborn in hell or in the animal realm or in the domain of ghosts - this possibility does not exist.

"There might be, Ānanda, alteration of the four great elements - of earth element, of water element, of fire element, of air element - but in the Teaching... etc... but there would be no alteration for a noble disciple who is possessed of confirmed confidence in the Community, this is the alteration here. That, Ānanda, one possessed of confirmed confidence in the Community would be reborn in hell or in the animal realm or in the domain of ghosts - this possibility does not exist.

"Those, Ānanda, whom you would treat with compassion and who think they should listen - friends or colleagues or relatives or family members - they should be encouraged, settled, and established in these three states." Fifth.

6.

First Discourse on Existence

77. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "'Existence, existence,' Venerable Sir, it is said. To what extent, Venerable Sir, is there existence?"

"Ānanda, if there were no action maturing in the sense-sphere realm, would existence in the sense-sphere be discerned?" "No, Venerable Sir." "Thus, Ānanda, action is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, consciousness is established in an inferior element; thus there is the production of renewed existence in the future.

"Ānanda, if there were no action maturing in the form realm, would existence in the form realm be discerned?" "No, Venerable Sir." "Thus, Ānanda, action is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, consciousness is established in a middling element; thus there is the production of renewed existence in the future.

"Ānanda, if there were no action maturing in the formless realm, would existence in the formless realm be discerned?" "No, Venerable Sir." "Thus, Ānanda, action is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, consciousness is established in a superior element; thus there is the production of renewed existence in the future. This, Ānanda, is how there is existence." Sixth.

7.

Second Discourse on Existence

78. Then the Venerable Ānanda approached the Blessed One...etc... The Venerable Ānanda said this to the Blessed One - "'Existence, existence,' Venerable Sir, it is said. To what extent, Venerable Sir, is there existence?"

"Ānanda, if there were no action maturing in the sense-sphere realm, would existence in the sense-sphere be discerned?" "No, Venerable Sir." "Thus, Ānanda, action is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, when volition and longing are established in an inferior element, thus there is the production of renewed existence in the future."

"Ānanda, if there were no action maturing in the form realm, would existence in the form realm be discerned?" "No, Venerable Sir." "Thus, Ānanda, action is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, when volition and longing are established in a middling element, thus there is the production of renewed existence in the future."

"Ānanda, if there were no action maturing in the formless realm, would existence in the formless realm be discerned?" "No, Venerable Sir." "Thus, Ānanda, action is the field, consciousness the seed, and craving the moisture. For beings hindered by ignorance and fettered by craving, when volition and longing are established in a superior element, thus there is the production of renewed existence in the future. This, Ānanda, is how there is existence." Seventh.

8.

Rules and Vows

79. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him - "Are all rules and vows, life, holy life, and essence of service fruitful, Ānanda?" "There is no categorical answer to this, Venerable Sir." "Then, Ānanda, explain it analytically."

"Venerable Sir, when someone practises rules and vows, life, holy life, and essence of service, and unwholesome states increase while wholesome states diminish, such rules and vows, life, holy life, and essence of service are fruitless. "Venerable Sir, when someone practises rules and vows, life, holy life, and essence of service, and unwholesome states diminish while wholesome states increase, such rules and vows, life, holy life, and essence of service are fruitful." The Venerable Ānanda said this; The Teacher approved.

Then the Venerable Ānanda, "The Teacher approves of me," and having risen from his seat, having paid homage to the Blessed One, having circumambulated him, departed. Then the Blessed One addressed the monks when the Venerable Ānanda had just left - "Monks, Ānanda is a trainee; yet one of equal wisdom is not easily found." The eighth.

9.

The Discourse on Types of Odours

80. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Venerable Sir, there are these three types of odours whose fragrance goes only with the wind, not against it. What are the three? Root odour, heartwood odour, and flower odour - Venerable Sir, these are the three types of odours whose fragrance goes only with the wind, not against it. "Is there, Venerable Sir, any type of odour whose fragrance goes with the wind, against the wind, and both with and against the wind?"

"There is, Ānanda, a type of odour whose fragrance goes with the wind, against the wind, and both with and against the wind." "And what, Venerable Sir, is that type of odour whose fragrance goes with the wind, against the wind, and both with and against the wind?"

"Here, Ānanda, in whatever village or town a woman or man has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence, is virtuous, of good Teaching, and dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.

In the quarters ascetics and brahmins speak praise of him: "In such and such a village or town a woman or man has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence, is virtuous, of good Teaching, and dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing."

Deities too speak praise of him: "In such and such a village or town a woman or man has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, abstains from the destruction of life... abstains from liquors, wines, and intoxicants which are the basis for negligence, is virtuous, of good Teaching, and dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing." "This, Ānanda, is that type of odour whose fragrance goes with the wind, against the wind, and both with and against the wind."

10.

The Lesser Discourse on Nika

81. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Venerable Ānanda, Abhibhū, a disciple of the Blessed One Sikhi, standing in the brahmā world, made his voice heard throughout a thousand world systems.' But how far, Venerable Sir, can the Blessed One, the Worthy One, the Perfectly Enlightened One, make his voice heard?" "He was a disciple, Ānanda. The Truth Finders are immeasurable."

For the second time, the Venerable Ānanda said this to the Blessed One - "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Venerable Ānanda, Abhibhū, a disciple of the Blessed One Sikhi, standing in the brahmā world, made his voice heard throughout a thousand world systems.' But how far, Venerable Sir, can the Blessed One, the Worthy One, the Perfectly Enlightened One, make his voice heard?" "He was a disciple, Ānanda. The Truth Finders are immeasurable."

For the third time, the Venerable Ānanda said this to the Blessed One - "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Venerable Ānanda, Abhibhū, a disciple of the Blessed One Sikhi, standing in the brahmā world, made his voice heard throughout a thousand world systems.' But how far, Venerable Sir, can the Blessed One, the Worthy One, the Perfectly Enlightened One, make his voice heard?" "Have you heard, Ānanda, of the thousandfold minor world system?" "This is the time, Blessed One; this is the time, Fortunate One! Let the Blessed One speak. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this -

"As far, Ānanda, as the sun and moon revolve and illuminate the directions with their light, so far extends the thousandfold world. In that thousandfold world there are a thousand moons, a thousand suns, a thousand Mount Sineru kings of mountains, a thousand Rose-Apple Lands, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand great oceans, four thousand great kings, a thousand realms of the Four Great Kings, a thousand realms of the Thirty-Three, a thousand realms of Yama, a thousand realms of Tusita, a thousand realms of those who Delight in Creation, a thousand realms of those who Wield Power over Others' Creations, a thousand brahmā worlds - This, Ānanda, is called the thousandfold minor world system.

As far, Ānanda, as the thousandfold minor world system extends, that far extends the thousandfold world. This, Ānanda, is called the twice-thousandfold middle world system.

As far, Ānanda, as the twice-thousandfold middle world system extends, that far extends the thousandfold world. This, Ānanda, is called the triple-thousandfold great thousandfold world system.

"If he wished, Ānanda, the Truth Finder could make his voice heard throughout the triple-thousandfold great thousandfold world system, or as far as he wished."

"But how, Venerable Sir, could the Blessed One make his voice heard throughout the triple-thousandfold great thousandfold world system, or as far as he wished?" "Here, Ānanda, the Truth Finder would pervade the triple-thousandfold great thousandfold world system with light. When those beings would perceive that light, then the Truth Finder would make a sound and let his voice be heard. This, Ānanda, is how the Truth Finder could make his voice heard throughout the triple-thousandfold great thousandfold world system, or as far as he wished."

When this was said, the Venerable Ānanda said this: "It is a gain for me, it is well-gotten for me, that my Teacher has such great spiritual power, such great might." When this was said, the Venerable Udāyī said this to the Venerable Ānanda - "What is it to you, friend Ānanda, if your Teacher has such great spiritual power, such great might?" When this was said, the Blessed One said this to the Venerable Udāyī - "Do not speak thus, Udāyī, do not speak thus, Udāyī. If, Udāyī, Ānanda were to die without having eliminated lust, with that confidence in mind he would exercise divine kingship among the deities seven times, and exercise great kingship in this Rose-Apple Land seven times. However, Udāyī, Ānanda will attain final Nibbāna in this very life." Tenth.

The third Chapter on Ānanda.

Here is its summary -

4.

The Chapter on Ascetics

1.

The Discourse on the Ascetic

82. "Monks, there are these three ascetic duties that should be done by an ascetic. What are the three? The undertaking of the training in higher virtuous behaviour, the undertaking of the training in higher mind, the undertaking of the training in higher wisdom - these, monks, are the three ascetic duties that should be done by an ascetic.

"Therefore, monks, you should train thus: "We shall have strong zeal in undertaking the training in higher virtuous behaviour, we shall have strong zeal in undertaking the training in higher mind, we shall have strong zeal in undertaking the training in higher wisdom." This is how you should train." First.

2.

The Discourse on the Donkey

83. "Suppose, monks, a donkey follows closely behind a herd of cattle - 'I too am a cow, I too am a cow.' But its appearance is not like that of the cows, its voice is not like that of the cows, its footprint is not like that of the cows. It just follows closely behind the herd of cattle - 'I too am a cow, I too am a cow.'"

"Even so, monks, here some monk follows closely behind the Community of monks - 'I am a monk, I am a monk.' But his desire is not like that of other monks in undertaking the training in higher virtuous behaviour, his desire is not like that of other monks in undertaking the training in higher mind, his desire is not like that of other monks in undertaking the training in higher wisdom. He just follows closely behind the Community of monks - 'I am a monk, I am a monk.'

"Therefore, monks, you should train thus: "We shall have strong zeal in undertaking the training in higher virtuous behaviour, we shall have strong zeal in undertaking the training in higher mind, we shall have strong zeal in undertaking the training in higher wisdom." This is how you should train." The second.

3.

The Field Discourse

84. "Monks, there are these three things that should be done first by a farmer householder. What are the three? Here, monks, a farmer householder first makes his field well-ploughed and well-harrowed. Having first made his field well-ploughed and well-harrowed, he plants the seeds at the right time. Having planted the seeds at the right time, he lets the water in and out at the proper time. These, monks, are the three things that should be done first by a farmer householder.

"Even so, monks, there are these three things that should be done first by a monk. What are the three? The undertaking of the training in higher virtuous behaviour, the undertaking of the training in higher mind, the undertaking of the training in higher wisdom - these, monks, are the three things that should be done first by a monk.

"Therefore, monks, you should train thus: "We shall have strong zeal in undertaking the training in higher virtuous behaviour, we shall have strong zeal in undertaking the training in higher mind, we shall have strong zeal in undertaking the training in higher wisdom." This is how you should train." Third.

4.

The Discourse about the Son of the Vajjians

85. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then a certain Vajjian monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that Vajjian monk said this to the Blessed One - "Venerable Sir, more than one hundred and fifty training rules come up for recitation every fortnight. I cannot train in them, Venerable Sir." "But can you train, monk, in the three trainings - in the training in higher virtuous behaviour, in the training in higher mind, in the training in higher wisdom?" "I can train, Venerable Sir, in the three trainings - in the training in higher virtuous behaviour, in the training in higher mind, in the training in higher wisdom." "Therefore, monk, train in the three trainings - in the training in higher virtuous behaviour, in the training in higher mind, in the training in higher wisdom.

When you, monk, train in higher virtuous behaviour, train in higher mind, train in higher wisdom, then through training in higher virtuous behaviour, higher mind, and higher wisdom, your lust will be abandoned, hatred will be abandoned, delusion will be abandoned. Having abandoned lust, having abandoned hatred, having abandoned delusion, you will not do what is unwholesome, you will not engage in what is evil."

Then that monk, at a later time, trained in higher virtuous behaviour, trained in higher mind, trained in higher wisdom. Through training in higher virtuous behaviour, higher mind, and higher wisdom, his lust was abandoned, hatred was abandoned, delusion was abandoned. Having abandoned lust, having abandoned hatred, having abandoned delusion, he did not do what was unwholesome, did not engage in what was evil. Fourth.

5.

The Discourse on the Trainee

86. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One -

"'Trainee, trainee,' Venerable Sir, it is said. "To what extent, Venerable Sir, is one a trainee?" "One trains, monk, therefore one is called a trainee. And what does one train in? One trains in higher virtuous behaviour, higher mind, and higher wisdom. One trains, monk, therefore one is called a trainee."

6.

First Discourse on Training

87. "Monks, more than one hundred and fifty training rules come up for recitation every fortnight, in which clansmen who love themselves train. Monks, there are these three trainings in which all this comes together. Which three? Training in higher virtuous behaviour, training in higher mind, training in higher wisdom - monks, these are the three trainings in which all this comes together.

"Here, monks, a monk is one who fulfils virtuous behaviour completely but does concentration and wisdom moderately. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the utter destruction of three fetters, he becomes a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.

"Here again, monks, a monk is one who fulfils virtuous behaviour completely but does concentration and wisdom moderately. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he becomes a once-returner, coming back to this world only once more to make an end of suffering.

"Here again, monks, a monk is one who fulfils virtuous behaviour completely, fulfils concentration completely, but does wisdom moderately. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world.

"Here again, monks, a monk is one who fulfils virtuous behaviour completely, fulfils concentration completely, fulfils wisdom completely. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life.

Thus, monks, one who fulfils them partially achieves the goal partially, one who fulfils them completely achieves the goal completely. "Not barren, I say, monks, are the training rules." Sixth.

7.

Second Discourse on Training

88. "Monks, more than one hundred and fifty training rules come up for recitation every fortnight, in which clansmen who love themselves train. Monks, there are these three trainings in which all this comes together. Which three? Training in higher virtuous behaviour, training in higher mind, training in higher wisdom - monks, these are the three trainings in which all this comes together.

"Here, monks, a monk is one who fulfils virtuous behaviour completely but does concentration and wisdom moderately. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the utter destruction of three fetters, he becomes one with at most seven births. Having roamed and wandered through deities and human beings at most seven times, he makes an end of suffering. With the utter destruction of three fetters, he becomes a clan-to-clan goer, roaming and wandering through two or three families, he makes an end of suffering. With the utter destruction of three fetters, he becomes a one-seeder, generating only one human existence, he makes an end of suffering. With the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he becomes a once-returner, coming back to this world only once more to make an end of suffering.

"Here again, monks, a monk is one who fulfils virtuous behaviour completely, fulfils concentration completely, but does wisdom moderately. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the utter destruction of the five lower fetters, he becomes one going upstream to the Akaniṭṭha realm. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna with exertion. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna without exertion. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna upon landing. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval.

"Here again, monks, a monk is one who fulfils virtuous behaviour completely, fulfils concentration completely, fulfils wisdom completely. He is one of stable virtue and one of steadfast virtue, and trains in the training rules he has undertaken. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life.

Thus, monks, one who fulfils them partially achieves the goal partially, one who fulfils them completely achieves the goal completely. Not barren, I say, monks, are the training rules. Seventh.

8.

Third Discourse on Training

89. "Monks, more than one hundred and fifty training rules come up for recitation every fortnight, in which clansmen who love themselves train. Monks, there are these three trainings in which all this comes together. Which three? Training in higher virtuous behaviour, training in higher mind, training in higher wisdom - monks, these are the three trainings in which all this comes together.

"Here, monks, a monk is one who fulfils virtuous behaviour completely, fulfils concentration completely, fulfils wisdom completely. He falls into and rises from minor and lesser training rules. What is the reason for this? Because, monks, inability has not been spoken of here. But as to those training rules that are fundamental to the holy life, fitting for the holy life, therein he is one of stable virtue, one of steadfast virtue, and trains in the training rules he has undertaken. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Or, not having attained that, not having penetrated that, with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval. Or, not having attained that, not having penetrated that, with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna upon landing. Or, not having attained that, not having penetrated that, with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna without exertion. Or, not having attained that, not having penetrated that, with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna with exertion. Or, not having attained that, not having penetrated that, with the utter destruction of the five lower fetters, he becomes one going upstream to the Akaniṭṭha realm; or, not having attained that, not having penetrated that, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he becomes a once-returner, coming back to this world only once more to make an end of suffering. Or, not having attained that, not having penetrated that, with the utter destruction of three fetters, he becomes a one-seeder, generating only one human existence, he makes an end of suffering. Or, not having attained that, not having penetrated that, with the utter destruction of three fetters, he becomes a clan-to-clan goer, roaming and wandering through two or three families, he makes an end of suffering. Or, not having attained that, not having penetrated that, with the utter destruction of three fetters, he becomes one with at most seven births, having roamed and wandered through deities and human beings at most seven times, he makes an end of suffering.

Thus, monks, one who fulfils them completely achieves the goal, one who fulfils them partially. "Not barren, I say, monks, are the training rules." The eighth.

9.

First Discourse on the Three Trainings

90. "Monks, there are these three trainings. Which three? Training in higher virtuous behaviour, training in higher mind, training in higher wisdom.

"And what, monks, is the training in higher virtuous behaviour? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken. This, monks, is called the training in higher virtuous behaviour.

"And what, monks, is the training in higher mind? Here, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. This, monks, is called the training in higher mind.

"And what, monks, is the training in higher wisdom? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is called the training in higher wisdom. monks, these are the three trainings." Ninth.

10.

The Second Discourse on the Three Trainings

91. "Monks, there are these three trainings. Which three? Training in higher virtuous behaviour, training in higher mind, training in higher wisdom.

"And what, monks, is the training in higher virtuous behaviour? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken. This, monks, is called the training in higher virtuous behaviour.

"And what, monks, is the training in higher mind? Here, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. This, monks, is called the training in higher mind.

"And what, monks, is the training in higher wisdom? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is called the training in higher wisdom. monks, these are the three trainings."

11.

The Discourse at Saṅkava

92. On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Saṅkavā, a town of the Kosalans. There the Blessed One dwelt at Saṅkavā. Now on that occasion a monk named Kassapagotta was resident at Saṅkavā. There the Blessed One instructed, encouraged, inspired, and gladdened the monks with a Teaching talk connected with the training rules. Then, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a Teaching talk connected with the training rules, there arose in the monk Kassapagotta displeasure and disapproval - "This ascetic is too strict." Then the Blessed One, having stayed at Saṅkavā as long as he wished, set out on tour towards Rājagaha. Wandering by stages, he arrived at Rājagaha. There the Blessed One dwelt at Rājagaha.

Then, not long after the Blessed One had left, there arose in the monk Kassapagotta remorse and regret - "It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me; that while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a Teaching talk connected with the training rules, there arose in me displeasure and disapproval - 'This ascetic is too strict.' What if I were to approach the Blessed One; having approached, I should acknowledge my transgression as a transgression in the presence of the Blessed One." Then the monk Kassapagotta, having put his lodging in order and taking his bowl and robe, set out towards Rājagaha. Wandering by stages, he approached the Blessed One at Rājagaha on Vulture Peak Mountain; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the monk Kassapagotta said this to the Blessed One -

"On one occasion, Venerable Sir, the Blessed One was dwelling at Saṅkavā, a town of the Kosalans named Saṅkavā. There, Venerable Sir, the Blessed One instructed, encouraged, inspired, and gladdened the monks with a Teaching talk connected with the training rules. Then, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a Teaching talk connected with the training rules, there arose in me displeasure and disapproval - 'This ascetic is too strict.' Then the Blessed One, having stayed at Saṅkavā as long as he wished, set out on tour towards Rājagaha. Then, Venerable Sir, not long after the Blessed One had left, there arose in me remorse and regret - "It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me; that while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a Teaching talk connected with the training rules, there arose in me displeasure and disapproval - 'This ascetic is too strict.' What if I were to approach the Blessed One; having approached, I should acknowledge my transgression as a transgression in the presence of the Blessed One." Venerable Sir, a transgression overcame me - acting as one foolish, deluded, and unwholesome - in that while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a Teaching talk connected with the training rules, there arose in me displeasure and disapproval - 'This ascetic is too strict.' May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint."

"Indeed, Kassapa, a transgression overcame you - acting as one foolish, deluded, and unwholesome - in that while I was instructing, encouraging, inspiring, and gladdening the monks with a Teaching talk connected with the training rules, there arose in you displeasure and disapproval - 'This ascetic is too strict.' But since you, Kassapa, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, Kassapa, is growth in the noble one's discipline, when one having seen a transgression as a transgression makes amends according to the Teaching and undertakes restraint for the future.

"If, Kassapa, an elder monk is not desirous of training, does not speak in praise of undertaking the training, and does not encourage other monks who are not desirous of training in the training, and does not speak praise at the right time of other monks who are desirous of training, truthfully and accurately - I do not speak praise, Kassapa, of such an elder monk. What is the reason for this? Because the Teacher speaks praise of him, other monks would associate with him, and those who associate with him would fall into following his views, and for those who fall into following his views that would lead to harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such an elder monk.

"If, Kassapa, a middle-ranking monk... etc... "If, Kassapa, a junior monk is not desirous of training, does not speak in praise of undertaking the training, and does not encourage other monks who are not desirous of training in the training, and does not speak praise at the right time of other monks who are desirous of training, truthfully and accurately - I do not speak praise, Kassapa, of such a junior monk. What is the reason for this? Because the Teacher speaks praise of him, other monks would associate with him, and those who associate with him would fall into following his views, and for those who fall into following his views that would lead to harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such a junior monk.

"If, Kassapa, an elder monk is desirous of training, speaks in praise of undertaking the training, and encourages other monks who are not desirous of training in the training, and speaks praise at the right time of other monks who are desirous of training, truthfully and accurately - I speak praise, Kassapa, of such an elder monk. What is the reason for this? Because the Teacher speaks praise of him, other monks would associate with him, and those who associate with him would fall into following his views, and for those who fall into following his views that would lead to welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such an elder monk.

"If, Kassapa, a middle-ranking monk is desirous of training... etc... "If, Kassapa, a junior monk is desirous of training, speaks in praise of undertaking the training, and encourages other monks who are not desirous of training in the training, and speaks praise at the right time of other monks who are desirous of training, truthfully and accurately - I speak praise, Kassapa, of such a junior monk. What is the reason for this? Because the Teacher speaks praise of him, other monks would associate with him, and those who associate with him would fall into following his views, and for those who fall into following his views that would lead to welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such a junior monk." Eleventh.

Chapter on the Ascetic, Ninth.

Here is its summary -

5.

The Chapter on a Lump of Salt

1.

Discourse on Urgent Tasks

93. "Monks, there are these three urgent tasks of a farmer householder. What are the three? Here, monks, a farmer householder very quickly makes his field well-ploughed and well-harrowed. Having very quickly made his field well-ploughed and well-harrowed, he very quickly plants the seeds. Having very quickly planted the seeds, he very quickly lets the water in and out. These, monks, are the three urgent tasks of a farmer householder. That farmer householder does not have such spiritual power or influence - 'Let my crops spring up today, become pregnant tomorrow, and ripen the day after.' Rather, monks, there comes a time when those crops of the farmer householder, maturing in their season, spring up, become pregnant and ripen.

"Even so, monks, there are these three urgent tasks of a monk. What are the three? The undertaking of the training in higher virtuous behaviour, the undertaking of the training in higher mind, the undertaking of the training in higher wisdom - these, monks, are the three urgent tasks of a monk. That monk does not have such spiritual power or influence - 'Let my mind be freed from the taints without clinging today, or tomorrow, or the day after.' Rather, monks, there comes a time when through training in higher virtuous behaviour, higher mind, and higher wisdom, that monk's mind is freed from the taints without clinging.

"Therefore, monks, you should train thus: "We shall have strong zeal in undertaking the training in higher virtuous behaviour, we shall have strong zeal in undertaking the training in higher mind, we shall have strong zeal in undertaking the training in higher wisdom." This is how you should train." First.

2.

Discourse on Seclusion

94. "Monks, wanderers of other sects prescribe these three kinds of seclusion. What are the three? Seclusion regarding robes, seclusion regarding almsfood, seclusion regarding lodging.

"Herein, monks, regarding seclusion in robes, wanderers of other sects prescribe: they wear coarse cloth, they wear mixed cloth, they wear shroud cloth, they wear rag-robes, they wear bark cloth, they wear antelope hide, they wear strips of antelope hide, they wear robes of grass, they wear robes of bark, they wear robes of wood shavings, they wear blankets of human hair, they wear horse-hair blankets, they wear owl's wings. "Monks, this is what wanderers of other sects prescribe regarding seclusion in robes.

"Herein, monks, regarding seclusion in almsfood, wanderers of other sects prescribe. They eat vegetables, they eat millet, they eat wild rice, they eat water-lettuce, they eat rice remnants, they eat rice dust, they eat rice scum, they eat bran, they eat grass, they eat cow dung, they sustain themselves on forest roots and fruits, they eat fallen fruits. This, monks, is what wanderers of other sects prescribe regarding seclusion in almsfood.

"Herein, monks, regarding seclusion in lodgings, wanderers of other sects prescribe: the forest, the foot of a tree, a charnel ground, a remote forest, the open air, a heap of straw, a chaff house. This, monks, is what wanderers of other sects prescribe regarding seclusion in lodgings. These, monks, are the three kinds of seclusion that wanderers of other sects prescribe.

"But, monks, there are these three kinds of seclusion for a monk in this Teaching and discipline. What are the three? Here, monks, a monk is virtuous, and unvirtuous behaviour is abandoned by him, and he is detached from it; he has right view, and wrong view is abandoned by him, and he is detached from it; he has destroyed the taints, and the taints are abandoned by him, and he is detached from them. When, monks, a monk is virtuous, and unvirtuous behaviour is abandoned by him, and he is detached from it; he has right view, and wrong view is abandoned by him, and he is detached from it; he has destroyed the taints, and the taints are abandoned by him, and he is detached from them. This, monks, is called 'a monk who has reached the highest, reached the core, is pure and established in the core.'

"Just as, monks, a farmer householder's rice field is successful. The farmer householder would have it reaped very quickly. Having had it reaped very quickly, he would have it gathered very quickly. Having had it gathered very quickly, he would have it carried very quickly. Having had it carried very quickly, he would have it heaped very quickly. Having had it heaped very quickly, he would have it threshed very quickly. Having had it threshed very quickly, he would have the straw removed very quickly. Having had the straw removed very quickly, he would have the chaff removed very quickly. Having had the chaff removed very quickly, he would have it winnowed very quickly. Having had it winnowed very quickly, he would have it transported very quickly. Having had it transported very quickly, he would have it pounded very quickly. Having had it pounded very quickly, he would have the husks removed very quickly. Thus, monks, that farmer householder's grain would reach its peak, reach its essence, become pure, and be established in its core.

"Even so, monks, when a monk is virtuous, and unvirtuous behaviour is abandoned by him, and he is detached from it; he has right view, and wrong view is abandoned by him, and he is detached from it; he has destroyed the taints, and the taints are abandoned by him, and he is detached from them. This, monks, is called 'a monk who has reached the highest, reached the core, is pure and established in the core.' The second.

3.

Discourse on Autumn

95. "Just as, monks, in autumn, when the sky is clear and free of clouds, the sun climbing through the sky, dispelling all darkness in space, shines and burns and gleams.

"Even so, monks, when the stainless, spotless vision of the Teaching arises in a noble disciple, with the arising of vision, monks, three fetters are abandoned in the noble disciple - identity view, doubt, and grasping at rules and observances.

"Then further, one departs with two qualities: with covetousness and ill will. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. If at this time, monks, a noble disciple were to die, there is no fetter by which that noble disciple, bound by that fetter, would come back to this world." Third.

4.

Assembly Discourse

96. "Monks, there are these three assemblies. Which three? The assembly with ideals, the divided assembly, the harmonious assembly.

"And what, monks, is the assembly with ideals? Here, monks, in which assembly the elder monks are not luxurious and not lax, discarding backsliding, leading in solitude, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized, and the later generation follows their example. They too become not luxurious and not lax, discarding backsliding, leading in solitude, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is called the assembly with ideals.

"And what, monks, is the divided assembly? Here, monks, in which assembly the monks have fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers, this, monks, is called the divided assembly.

"And what, monks, is the harmonious assembly? Here, monks, in which assembly the monks live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes, this, monks, is called the harmonious assembly.

At whatever time, monks, the monks live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes, at that time, monks, the monks generate much merit. Monks, at that time monks dwell in a divine abode, that is, in the liberation of mind through altruistic joy. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated.

Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards fills the mountain clefts, crevices, and streams, and when the mountain clefts, crevices, and streams are full, they fill the small pools, and when the small pools are full, they fill the large pools, and when the large pools are full, they fill the small rivers, and when the small rivers are full, they fill the great rivers, and when the great rivers are full, they fill the ocean.

"Even so, monks, at whatever time the monks live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes, at that time, monks, the monks generate much merit. Monks, at that time monks dwell in a divine abode, that is, in the liberation of mind through altruistic joy. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. monks, these are the three assemblies." Fourth.

5.

First Thoroughbred Discourse

97. "Monks, possessed of three factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which three? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, and endowed with speed. Monks, possessed of these three factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. Even so, monks, possessed of three qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. With which three? Here, monks, a monk is endowed with beauty, endowed with strength, and endowed with speed.

"And how, monks, is a monk endowed with beauty? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This, monks, is how a monk is endowed with beauty.

"And how, monks, is a monk endowed with strength? Here, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This, monks, is how a monk is endowed with strength.

"And how, monks, is a monk endowed with speed? Here, monks, a monk understands as it really is 'This is suffering'; he understands as it really is 'This is the origin of suffering'; he understands as it really is 'This is the cessation of suffering'; He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how a monk is endowed with speed. Monks, possessed of these three qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." Fifth.

6.

The Second Discourse on the Thoroughbred

98. "Monks, possessed of three factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which three? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, and endowed with speed. Monks, possessed of these three factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. Even so, monks, possessed of three qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which three? Here, monks, a monk is endowed with beauty, endowed with strength, and endowed with speed.

"And how, monks, is a monk endowed with beauty? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken. This, monks, is how a monk is endowed with beauty.

"And how, monks, is a monk endowed with strength? Here, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This, monks, is how a monk is endowed with strength.

"And how, monks, is a monk endowed with speed? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This, monks, is how a monk is endowed with speed. Monks, possessed of these three qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Sixth.

7.

The Third Thoroughbred Horse Discourse

99. "Monks, possessed of three factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which three? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, and endowed with speed. Monks, possessed of these three factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. Even so, monks, possessed of three qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. With which three? Here, monks, a monk is endowed with beauty, endowed with strength, and endowed with speed.

"And how, monks, is a monk endowed with beauty? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This, monks, is how a monk is endowed with beauty.

"And how, monks, is a monk endowed with strength? Here, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This, monks, is how a monk is endowed with strength.

"And how, monks, is a monk endowed with speed? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is how a monk is endowed with speed. Monks, possessed of these three qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Seventh.

8.

The Discourse on the Rag

100. "Monks, even a new rag is ugly, unpleasant to contact and of little value; monks, even a middle-aged rag is ugly, unpleasant to contact and of little value; monks, even an old rag is ugly, unpleasant to contact and of little value. Monks, they use even an old rag for wiping pots or throw it away in the rubbish heap.

"Even so, monks, if a monk is new and is unvirtuous, of evil qualities. This I say is his ugliness. Just as, monks, that rag is ugly, so too, monks, I say this person is similar. Those who associate with him, keep his company, visit him, and fall into following his views - for them that leads to harm and suffering for a long time. This I say is his unpleasant contact. Just as, monks, that rag is unpleasant to contact, so too, monks, I say this person is similar. When he receives robes, almsfood, lodging, and medicinal requisites, that is of little fruit and little benefit to those who give them. This I say is his little value. Just as, monks, that rag is of little value, so too, monks, I say this person is similar. If, monks, a middle-ranking monk... etc... If, monks, an elder monk is unvirtuous, of evil qualities, this I say is his ugliness. Just as, monks, that rag is ugly, so too, monks, I say this person is similar. Those who associate with him, keep his company, visit him, and fall into following his views - for them that leads to harm and suffering for a long time. This I say is his unpleasant contact. Just as, monks, that rag is unpleasant to contact, so too, monks, I say this person is similar. When he receives robes, almsfood, lodging, and medicinal requisites, that is of little fruit and little benefit to those who give them. This I say is his little value. Just as, monks, that rag is of little value, so too, monks, I say this person is similar.

And, monks, this kind of elder monk speaks thus in the midst of the Community. The monks said this to him: 'What is the point of you speaking, you foolish incompetent one, do you think you are worthy of speaking!' He, angry and displeased, utters such speech that because of that speech the Community suspends him, like a rag from a rubbish heap.

"Even when new, monks, a cloth from Kāsi is beautiful, pleasant to touch and expensive; even when middling, monks, a cloth from Kāsi is beautiful, pleasant to touch and expensive; even when worn out, monks, a cloth from Kāsi is beautiful, pleasant to touch and expensive. Even when worn out, monks, a cloth from Kāsi is used as a wrapping for jewels or is placed in a perfume box.

"Even so, monks, if a monk is new and is virtuous, of good qualities, I declare this as his beauty. Just as, monks, that cloth from Kāsi is beautiful, so too, monks, I say this person is similar. Those who associate with him, keep his company, visit him, and fall into following his views - for them that leads to welfare and happiness for a long time. This I say is his pleasantness to contact. Just as, monks, that cloth from Kāsi is pleasant to touch, so too, monks, I say this person is similar. When he receives robes, almsfood, lodging, and medicinal requisites, that is of great fruit and great benefit to those who give them. This I say is his expensiveness. Just as, monks, that cloth from Kāsi is expensive, so too, monks, I say this person is similar. If, monks, a middle-ranking monk... etc... If, monks, an elder monk... etc... person I say.

And, monks, this kind of elder monk speaks thus in the midst of the Community. The monks said this to him: 'Let the venerable ones be quiet, an elder monk is speaking about the Teaching and the Discipline.' Therefore, monks, you should train thus: 'We will be like fine cloth, not like rough cloth.' This is how you should train." The eighth.

9.

The Discourse on the Salt Crystal

101. "If anyone, monks, should say: 'Just as this person performs an action, so is it experienced,' this being so, monks, there would be no living of the holy life, no opportunity would appear for the complete ending of suffering. But if anyone, monks, should say: 'Just as this person performs an action that is to be experienced in such and such a way, so its result is experienced,' this being so, monks, there is living of the holy life, an opportunity appears for the complete ending of suffering. Here, monks, in the case of a certain person even a trifling evil action done leads him to hell. But here again, monks, in the case of a certain person a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

"In what kind of person, monks, does even a trifling evil action done lead him to hell? Here again, monks, a certain individual has an undeveloped body, undeveloped virtuous behaviour, undeveloped mind, undeveloped wisdom, is limited, has a small self, and dwells in suffering. For this kind of individual, monks, even a trifling evil action done leads him to hell.

"In what kind of individual, monks, is a similar trifling evil action done experienced in this very life, and not even a bit appears, let alone much? Here, monks, someone has a developed body, developed virtuous behaviour, developed mind, developed wisdom, is not limited, has a great self, and dwells immeasurably. For this kind of individual, monks, a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

"Just as, monks, if a man were to drop a lump of salt into a small cup of water. "What do you think, monks, would that small amount of water become salty and undrinkable because of that lump of salt?" "Yes, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, there is little water in that small cup, it would become salty and undrinkable because of that lump of salt." "Just as, monks, if a man were to drop a lump of salt into the river Ganges. What do you think, monks, would the river Ganges become salty and undrinkable because of that lump of salt?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, the river Ganges has a great mass of water, it would not become salty and undrinkable because of that lump of salt."

"Even so, monks, in the case of a certain person even a trifling evil action done leads him to hell. But here, monks, in the case of a certain person a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

"In what kind of person, monks, does even a trifling evil action done lead him to hell? Here, monks, a certain individual has an undeveloped body, undeveloped virtuous behaviour, undeveloped mind, undeveloped wisdom, is limited, has a small self, and dwells in suffering. For this kind of individual, monks, even a trifling evil action done leads him to hell.

"In what kind of individual, monks, is a similar trifling evil action done experienced in this very life, and not even a bit appears, let alone much? Here, monks, someone has a developed body, developed virtuous behaviour, developed mind, developed wisdom, is not limited, has a great self, and dwells immeasurably. For this kind of individual, monks, a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

Here, monks, someone gets imprisoned for half a kahāpaṇa, gets imprisoned for a kahāpaṇa, gets imprisoned for a hundred kahāpaṇas. Here, monks, someone does not get imprisoned for half a kahāpaṇa, does not get imprisoned for a kahāpaṇa, does not get imprisoned for a hundred kahāpaṇas.

Of what sort, monks, is one who gets imprisoned for half a kahāpaṇa, gets imprisoned for a kahāpaṇa, gets imprisoned for a hundred kahāpaṇas? Here, monks, someone is poor, of little possessions, of little property. Of such sort, monks, is one who gets imprisoned for half a kahāpaṇa, gets imprisoned for a kahāpaṇa, gets imprisoned for a hundred kahāpaṇas.

Of what sort, monks, is one who does not get imprisoned for half a kahāpaṇa, does not get imprisoned for a kahāpaṇa, does not get imprisoned for a hundred kahāpaṇas? Here, monks, someone is rich, of great wealth, of great property. Of such sort, monks, is one who does not get imprisoned for half a kahāpaṇa, does not get imprisoned for a kahāpaṇa, does not get imprisoned for a hundred kahāpaṇas. Even so, monks, in the case of a certain individual a trifling evil action is done. It leads him to hell. But here, monks, in the case of a certain person a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

"In what kind of person, monks, does a trifling evil action done lead him to hell? Here, monks, a certain individual has an undeveloped body, undeveloped virtuous behaviour, undeveloped mind, undeveloped wisdom, is limited, has a small self, and dwells in suffering. For this kind of individual, monks, a similar trifling evil action done leads him to hell.

"In what kind of individual, monks, is a similar trifling evil action done experienced in this very life, and not even a bit appears, let alone much? Here, monks, someone has a developed body, developed virtuous behaviour, developed mind, developed wisdom, is not limited, has a great self, and dwells immeasurably. For this kind of individual, monks, a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

Here, monks, someone has a developed body, developed virtuous behaviour, developed mind, developed wisdom, is not limited, has a great self, and dwells immeasurably. For this kind of individual, monks, a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much. Just as, monks, a sheep butcher or sheep killer can kill, bind, fine, or do as he pleases with some sheep that take what is not given, but cannot kill, bind, fine, or do as he pleases with other sheep that take what is not given.

"What kind of sheep, monks, can a sheep butcher or sheep killer kill, bind, fine, or do as he pleases with when they take what is not given? Here, monks, someone is poor, of little possessions, of little property. Such a sheep, monks, can a sheep butcher or sheep killer kill, bind, fine, or do as he pleases with when they take what is not given.

"What kind of sheep, monks, can a sheep butcher or sheep killer not kill, bind, fine, or do as he pleases with when they take what is not given? Here, monks, someone is rich, of great wealth, of great property, a king or a great royal minister. Such a sheep, monks, a sheep butcher or sheep killer cannot kill, bind, fine, or do as he pleases with when they take what is not given. Rather he makes reverential salutation and begs him: 'Please, sir, give me the sheep or the price of the sheep.' Even so, monks, in the case of a certain person even a trifling evil action done leads him to hell. But here again, monks, in the case of a certain person a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

"In what kind of person, monks, does even a trifling evil action done lead him to hell? Here, monks, a certain individual has an undeveloped body, undeveloped virtuous behaviour, undeveloped mind, undeveloped wisdom, is limited, has a small self, and dwells in suffering. For this kind of individual, monks, even a trifling evil action done leads him to hell.

"In what kind of individual, monks, is a similar trifling evil action done experienced in this very life, and not even a bit appears, let alone much? Here, monks, someone has a developed body, developed virtuous behaviour, developed mind, developed wisdom, is not limited, has a great self, and dwells immeasurably. For this kind of individual, monks, a similar trifling evil action done is experienced in this very life, and not even a bit appears, let alone much.

"If anyone, monks, should say: 'Just as this person performs an action, so is it experienced,' this being so, monks, there would be no living of the holy life, no opportunity would appear for the complete ending of suffering. But if anyone, monks, should say: 'Just as this person performs an action that is to be experienced in such and such a way, so its result is experienced,' this being so, monks, there is living of the holy life, an opportunity appears for the complete ending of suffering." Ninth.

10.

The Discourse on the Gold-washer

102. "Monks, there are gross corruptions of gold - dust, sand, gravel and grit. The gold-washer or the gold-washer's apprentice, having placed it in a trough, washes it, cleanses it, purifies it. When that is abandoned and eliminated, there remain the middling corruptions of gold - fine gravel and coarse sand. The gold-washer or the gold-washer's apprentice washes it, cleanses it, purifies it. When that is abandoned and eliminated, there remain the subtle corruptions of gold - fine sand and black dirt. The gold-washer or the gold-washer's apprentice washes it, cleanses it, purifies it. When that is abandoned and eliminated, only gold dust remains. The goldsmith or the goldsmith's apprentice, having placed that gold in a crucible, heats it, melts it, refines it. That gold, heated, melted and refined, still with its impurities not removed, is neither soft nor workable, nor luminous but brittle, and cannot rightly be used for work. There comes a time, monks, when the goldsmith or the goldsmith's apprentice heats, melts and refines that gold. That gold, heated, melted and refined, with its impurities removed, becomes soft and workable and luminous, not brittle, and can rightly be used for work. Whatever ornamental form one wishes - whether a belt, earrings, a necklace, or a golden garland - it serves that purpose.

"Even so, monks, there are gross corruptions in a monk devoted to higher mind - bodily misconduct, verbal misconduct, mental misconduct. A monk of good character, being aware, abandons them, dispels them, puts an end to them, makes them go to obliteration. When that is abandoned and eliminated, there remain the middling corruptions in a monk devoted to higher mind - the thought of sensual pleasure, thought of ill will, thought of harmfulness. A monk of good character, being aware, abandons them, dispels them, puts an end to them, makes them go to obliteration. When that is abandoned and eliminated, there remain the subtle corruptions in a monk devoted to higher mind - thought of relatives, thought of the country, thought connected with not being despised. A monk of good character, being aware, abandons them, dispels them, puts an end to them, makes them go to obliteration. When that is abandoned and eliminated, only thoughts of the Teaching remain. That concentration is neither peaceful nor sublime, nor has it attained tranquillity, nor has it attained unification of mind, but is maintained by forcefully suppressing through formations. There comes a time, monks, when that mind becomes internally steady, settled, unified and concentrated. That concentration is peaceful, sublime, has attained tranquillity, has attained unification of mind, and is not maintained by forcefully suppressing through formations. Whatever state realizable by direct knowledge he directs his mind to for realization by direct knowledge, he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'May I exercise the various kinds of spiritual power - having been one, may I become many; having been many, may I become one; appearing and vanishing; may I go unimpeded through walls, ramparts, and mountains as if through space; may I dive in and out of the earth as if it were water; may I walk on water without breaking the surface as if it were earth; may I travel through space cross-legged like a bird on the wing; may I touch and stroke with my hand even these sun and moon, so mighty and powerful; may I exercise mastery with the body as far as the brahmā world' - you will realize the direct knowledge of this, whenever the base exists.

"If he wishes: 'with the divine ear element that is purified and surpasses the human, may I hear both kinds of sounds, divine and human, whether far or near' - he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'May I understand the minds of other beings and other individuals, having encompassed them with my own mind - May I understand a mind with lust as 'a mind with lust', may I understand a mind without lust as 'a mind without lust'; May I understand a mind with hatred as 'a mind with hatred', may I understand a mind without hatred as 'a mind without hatred'; May I understand a mind with delusion as 'a mind with delusion', may I understand a mind without delusion as 'a mind without delusion'; May I understand a contracted mind as 'a contracted mind', may I understand a distracted mind as 'a distracted mind'; May I understand an exalted mind as 'an exalted mind', may I understand a limited mind as 'a limited mind'; May I understand a surpassable mind as 'a surpassable mind', may I understand an unsurpassable mind as 'an unsurpassable mind'; May I understand a concentrated mind as 'a concentrated mind', may I understand an unconcentrated mind as 'an unconcentrated mind'; May I understand a liberated mind as 'a liberated mind', may I understand an unliberated mind as 'an unliberated mind' - he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'May I recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here,' thus with aspects and terms may I recollect manifold past lives' - he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'May I with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare according to their actions - These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell; But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare according to their actions' - he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'with the destruction of the taints, may I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life' - he realizes the direct knowledge of this, whenever the base exists. Tenth.

11.

The Discourse on Signs

103. "Monks, a monk devoted to the higher mind should attend from time to time to three signs - from time to time he should attend to the sign of concentration, from time to time he should attend to the sign of exertion, from time to time he should attend to the sign of equanimity. If, monks, a monk devoted to the higher mind should attend only to the sign of concentration, it is possible that his mind would tend to laziness. If, monks, a monk devoted to the higher mind should attend only to the sign of exertion, it is possible that his mind would tend to restlessness. If, monks, a monk devoted to the higher mind should attend only to the sign of equanimity, it is possible that his mind would not be rightly concentrated for the destruction of the taints. But when, monks, a monk devoted to the higher mind from time to time attends to the sign of concentration, from time to time attends to the sign of exertion, from time to time attends to the sign of equanimity, that mind becomes soft and workable and luminous, not brittle, and is rightly concentrated for the destruction of the taints.

"Just as, monks, a goldsmith or a goldsmith's apprentice would prepare a furnace, and having prepared the furnace would fire the crucible, and having fired the crucible would take up the gold with tongs and place it in the crucible, and having placed it in the crucible would from time to time blow on it, from time to time sprinkle it with water, from time to time look on with equanimity. Monks, if a goldsmith or a goldsmith's apprentice were to only heat that gold, it is possible that gold would burn. Monks, if a goldsmith or a goldsmith's apprentice were to only sprinkle that gold with water, it is possible that gold would be quenched. Monks, if a goldsmith or a goldsmith's apprentice were to only look on at that gold with equanimity, it is possible that gold would not reach proper refinement. But when, monks, a goldsmith or a goldsmith's apprentice from time to time heats that gold, from time to time sprinkles it with water, from time to time looks on with equanimity, that gold becomes soft and workable and luminous, not brittle, and can rightly be used for work. Whatever ornamental form one wishes - whether a belt, earrings, a necklace, or a golden garland - it serves that purpose.

"Even so, monks, a monk devoted to the higher mind should attend from time to time to three signs - from time to time he should attend to the sign of concentration, from time to time he should attend to the sign of exertion, from time to time he should attend to the sign of equanimity. If, monks, a monk devoted to the higher mind should attend only to the sign of concentration, it is possible that his mind would tend to laziness. If, monks, a monk devoted to the higher mind should attend only to the sign of exertion, it is possible that his mind would tend to restlessness. If, monks, a monk devoted to the higher mind should attend only to the sign of equanimity, it is possible that his mind would not be rightly concentrated for the destruction of the taints. But when, monks, a monk devoted to the higher mind from time to time attends to the sign of concentration, from time to time attends to the sign of exertion, from time to time attends to the sign of equanimity, that mind becomes soft and workable and luminous, not brittle, and is rightly concentrated for the destruction of the taints. Whatever state realizable by direct knowledge he directs his mind to for realization by direct knowledge, he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'May I exercise the various kinds of spiritual power... etc... with the destruction of the taints... etc... having realized it for myself, may I enter and dwell in it' - he realizes the direct knowledge of this, whenever the base exists." Eleventh.

Fifth Chapter on a Lump of Salt.

Here is its summary -

The Second Fifty is finished.

3.

The Third Fifty

1.

The Chapter on Enlightenment

1.

Before Enlightenment

104. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What is the gratification in the world, what is the danger, what is the escape?' Then, monks, I thought: 'Whatever pleasure and joy arise dependent on the world - this is the gratification in the world. That the world is impermanent, suffering, and subject to change - this is the danger in the world. The removal of desire and lust, the abandoning of desire and lust for the world - this is the escape from the world.' "So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' First.

2.

First Discourse on Gratification

105. "Monks, I wandered in quest of the gratification in the world. I discovered that gratification in the world. To the extent that there is gratification in the world, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in the world. I discovered that danger in the world. To the extent that there is danger in the world, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from the world. I discovered that escape from the world. To the extent that there is escape from the world, that was well seen by me with wisdom. "So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' The second.

3.

The Second Discourse on Gratification

106. "If, monks, there were no gratification in the world, beings would not become enamoured with the world. But because, monks, there is gratification in the world, therefore beings become enamoured with the world. If, monks, there were no danger in the world, beings would not become disenchanted with the world. But because, monks, there is danger in the world, therefore beings become disenchanted with the world. If, monks, there were no escape from the world, beings would not escape from the world. But because, monks, there is escape from the world, therefore beings escape from the world. So long, monks, as beings did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world, they did not dwell withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. But when, monks, beings directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world, then, monks, they dwelt withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings." Third.

4.

The Discourse on Ascetics and Brahmins

107. "Monks, whatever ascetics or brahmins who do not understand as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world - monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood. But, monks, whatever ascetics or brahmins who understand as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding the world - monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins, and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Fourth.

5.

The Discourse on Weeping

108. "In the noble discipline, monks, singing is called weeping. In the noble discipline, monks, dancing is called madness. In the noble discipline, monks, excessive showing of teeth in laughter is called childishness. Therefore, monks, break down the bridge regarding singing, break down the bridge regarding dancing. When gladdened by the Teaching, it is enough for you to simply smile." Fifth.

6.

The Discourse on Non-satiation

109. "There is no satiation in the pursuit of three things, monks. Which three? There is no satiation in the pursuit of sleep, monks. There is no satiation in the pursuit of drinking alcoholic beverages, monks. There is no satiation in the pursuit of sexual intercourse, monks. There is no satiation in the pursuit of these three things, monks." Sixth.

7.

The Discourse on the Unguarded

110. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the householder Anāthapiṇḍika was seated to one side, the Blessed One said this to him - "Householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, mental action is also unguarded. For one whose bodily action is unguarded, whose verbal action is unguarded, whose mental action is unguarded, bodily action becomes corrupted, verbal action becomes corrupted, mental action becomes corrupted. For one whose bodily action is corrupted, whose verbal action is corrupted, whose mental action is corrupted, bodily action becomes putrid, verbal action becomes putrid, mental action becomes putrid. For one whose bodily action is putrid, whose verbal action is putrid, whose mental action is putrid, death is not good, the passing away is not good.

"Just as, householder, in a peaked house that is badly roofed, the peak is unguarded, the rafters are unguarded, the wall is unguarded; the peak becomes corrupted, the rafters become corrupted, the wall becomes corrupted; the peak becomes putrid, the rafters become putrid, the wall becomes putrid.

"Just so, householder, when the mind is unguarded, bodily action is also unguarded, verbal action is also unguarded, mental action is also unguarded. For one whose bodily action is unguarded, whose verbal action is unguarded, whose mental action is unguarded, bodily action becomes corrupted, verbal action becomes corrupted, mental action becomes corrupted. For one whose bodily action is corrupted, whose verbal action is corrupted, whose mental action is corrupted, bodily action becomes putrid, verbal action becomes putrid, mental action becomes putrid. For one whose bodily action is putrid, whose verbal action is putrid, whose mental action is putrid, death is not good, the passing away is not good.

"Householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, mental action is also guarded. For one whose bodily action is guarded, whose verbal action is guarded, whose mental action is guarded, bodily action becomes uncorrupted, verbal action becomes uncorrupted, mental action becomes uncorrupted. For one whose bodily action is uncorrupted, whose verbal action is uncorrupted, whose mental action is uncorrupted, bodily action becomes unputrid, verbal action becomes unputrid, mental action becomes unputrid. For one whose bodily action is unputrid, whose verbal action is unputrid, whose mental action is unputrid, death is good, the passing away is good.

"Just as, householder, in a peaked house that is well roofed, the peak is guarded, the rafters are guarded, the wall is guarded; the peak becomes uncorrupted, the rafters become uncorrupted, the wall becomes uncorrupted; the peak becomes unputrid, the rafters become unputrid, the wall becomes unputrid.

Just so, householder, when the mind is guarded, bodily action is also guarded, verbal action is also guarded, mental action is also guarded. For one whose bodily action is guarded, whose verbal action is guarded, whose mental action is guarded, bodily action becomes uncorrupted, verbal action becomes uncorrupted, mental action becomes uncorrupted. For one whose bodily action is uncorrupted, whose verbal action is uncorrupted, whose mental action is uncorrupted, bodily action becomes unputrid, verbal action becomes unputrid, mental action becomes unputrid. For one whose bodily action is unputrid, whose verbal action is unputrid, whose mental action is unputrid, death is good, the passing away is good." Seventh.

8.

The Discourse on the Corrupted

111. When the householder Anāthapiṇḍika was seated to one side, the Blessed One said this to him - "When the mind is corrupted, householder, bodily action is also corrupted, verbal action is also corrupted, mental action is also corrupted. For one whose bodily action is corrupted, whose verbal action is corrupted, whose mental action is corrupted, death is not good, the passing away is not good. Just as, householder, in a peaked house that is badly roofed, the peak is corrupted, the rafters are corrupted, the wall is corrupted; Just so, householder, when the mind is corrupted, bodily action is also corrupted, verbal action is also corrupted, mental action is also corrupted. For one whose bodily action is corrupted, whose verbal action is corrupted, whose mental action is corrupted, death is not good, the passing away is not good.

"When the mind is uncorrupted, householder, bodily action is also uncorrupted, verbal action is also uncorrupted, mental action is also uncorrupted. For one whose bodily action is uncorrupted, whose verbal action is uncorrupted, whose mental action is uncorrupted, death is good, the passing away is good. Just as, householder, in a peaked house that is well roofed, the peak is uncorrupted, the rafters are uncorrupted, the wall is uncorrupted; Just so, householder, when the mind is uncorrupted, bodily action is also uncorrupted, verbal action is also uncorrupted, mental action is also uncorrupted. For one whose bodily action is uncorrupted... etc... whose mental action is uncorrupted, death is good, the passing away is good." The eighth.

9.

The First Discourse on Causation

112. "Monks, there are these three sources for the arising of actions. What are the three? Greed is a source for the arising of actions, hatred is a source for the arising of actions, delusion is a source for the arising of actions. Monks, whatever action is done through greed, born of greed, with greed as its source, with greed as its origin, that action is unwholesome, that action is blameworthy, that action has a painful result, that action leads to the arising of action, that action does not lead to the cessation of action. Monks, whatever action is done through hatred, born of hatred, with hatred as its source, with hatred as its origin, that action is unwholesome, that action is blameworthy, that action has a painful result, that action leads to the arising of action, that action does not lead to the cessation of action. Monks, whatever action is done through delusion, born of delusion, with delusion as its source, with delusion as its origin, that action is unwholesome, that action is blameworthy, that action has a painful result, that action leads to the arising of action, that action does not lead to the cessation of action. These, monks, are the three sources for the arising of actions.

"Monks, there are these three sources for the arising of actions. What are the three? Non-greed is a source for the arising of actions, non-hatred is a source for the arising of actions, non-delusion is a source for the arising of actions. Monks, whatever action is done through non-greed, born of non-greed, with non-greed as its source, with non-greed as its origin, that action is wholesome, that action is blameless, that action has a pleasant result, that action leads to the cessation of action, that action does not lead to the arising of action. Monks, whatever action is done through non-hatred, born of non-hatred, with non-hatred as its source, with non-hatred as its origin, that action is wholesome, that action is blameless, that action has a pleasant result, that action leads to the cessation of action, that action does not lead to the arising of action. Monks, whatever action is done through non-delusion, born of non-delusion, with non-delusion as its source, with non-delusion as its origin, that action is wholesome, that action is blameless, that action has a pleasant result, that action leads to the cessation of action, that action does not lead to the arising of action. These, monks, are the three sources for the arising of actions." Ninth.

10.

The Second Discourse on Causation

113. "Monks, there are these three sources for the arising of actions. What are the three? Concerning things that are bases for desire and lust in the past, monks, desire arises; concerning things that are bases for desire and lust in the future, monks, desire arises; concerning things that are bases for desire and lust in the present, monks, desire arises. And how, monks, does desire arise concerning things that are bases for desire and lust in the past? Concerning things that are bases for desire and lust in the past, monks, one thinks and examines with the mind. As one thinks and examines with the mind concerning things that are bases for desire and lust in the past, desire arises. When desire has arisen, one is fettered by those things. This, monks, I call a fetter: that infatuation of the mind. This, monks, is how desire arises concerning things that are bases for desire and lust in the past.

"And how, monks, does desire arise concerning things that are bases for desire and lust in the future? Concerning things that are bases for desire and lust in the future, monks, one thinks and examines with the mind. As one thinks and examines with the mind concerning things that are bases for desire and lust in the future, desire arises. When desire has arisen, one is fettered by those things. This, monks, I call a fetter: that infatuation of the mind. This, monks, is how desire arises concerning things that are bases for desire and lust in the future.

"And how, monks, does desire arise concerning things that are bases for desire and lust in the present? Concerning things that are bases for desire and lust in the present, monks, one thinks and examines with the mind. As one thinks and examines with the mind concerning things that are bases for desire and lust in the present, desire arises. When desire has arisen, one is fettered by those things. This, monks, I call a fetter: that infatuation of the mind. This, monks, is how desire arises concerning things that are bases for desire and lust in the present. These, monks, are the three sources for the arising of actions.

"Monks, there are these three sources for the arising of actions. What are the three? Concerning things that are bases for desire and lust in the past, monks, desire does not arise; concerning things that are bases for desire and lust in the future, monks, desire does not arise; concerning things that are bases for desire and lust in the present, monks, desire does not arise. And how, monks, does desire not arise concerning things that are bases for desire and lust in the past? One understands, monks, the future result of things that are bases for desire and lust in the past. Having understood the future result, one turns away from it. Having turned away from it, one penetrates it with the mind and sees it through with wisdom. This, monks, is how desire does not arise concerning things that are bases for desire and lust in the past.

"And how, monks, does desire not arise concerning things that are bases for desire and lust in the future? One understands, monks, the future result of things that are bases for desire and lust in the future. Having understood the future result, one turns away from it. Having turned away from it, one penetrates it with the mind and sees it through with wisdom. This, monks, is how desire does not arise concerning things that are bases for desire and lust in the future.

"And how, monks, does desire not arise concerning things that are bases for desire and lust in the present? One understands, monks, the future result of things that are bases for desire and lust in the present. Having understood the future result, one turns away from it. Having turned away from it, one penetrates it with the mind and sees it through with wisdom. This, monks, is how desire does not arise concerning things that are bases for desire and lust in the present. These, monks, are the three sources for the arising of actions." Tenth.

The Chapter on Enlightenment, First.

Here is its summary -

2.

The Chapter on Those Bound for the Realm of Misery

1.

Discourse on Those Bound for States of Deprivation

114. "These three, monks, not giving up this, are bound for states of deprivation, bound for hell. Which three? One who is not living the holy life while claiming to live the holy life, one who falsely accuses another who is living the pure holy life of not living the holy life, and one who holds such a doctrine and view - 'there is no fault in sensual pleasures,' and thereby indulges in sensual pleasures. These three, monks, not giving up this, are bound for states of deprivation, bound for hell." First.

2.

Hard to Find Discourse

115. "Monks, the manifestation of three is hard to find in the world. Which three? Monks, the manifestation of a Truth Finder, an Arahant, a Perfectly Enlightened One is hard to find in the world, an individual who teaches the Teaching and discipline proclaimed by the Truth Finder is hard to find in the world, a grateful and appreciative individual is hard to find in the world. Monks, the manifestation of these three is hard to find in the world." The second.

3.

Immeasurable Discourse

116. "Monks, these three individuals exist and are found in the world. Which three? The easily measurable, the difficult to measure, and the immeasurable. And what, monks, is the easily measurable individual? Here, monks, someone is haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering mind, with uncontrolled faculties. This, monks, is called an easily measurable individual.

"And what, monks, is the difficult to measure individual? Here, monks, someone is not haughty, not empty, not fickle, not garrulous, not of loose speech, with established mindfulness, clearly comprehending, concentrated, with one-pointed mind, with controlled faculties. This, monks, is called a difficult to measure individual.

"And what, monks, is the immeasurable individual? Here, monks, a monk is worthy with taints destroyed. This, monks, is called an immeasurable individual. These three individuals, monks, exist and are found in the world." Third.

4.

The Discourse on the Imperturbable

117. "Monks, these three individuals exist and are found in the world. Which three? Here, monks, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a certain individual enters and dwells in the base of the infinity of space. He finds gratification in it, desires it and finds satisfaction in it, and persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the deities of the base of the infinity of space. Monks, the life span of the deities of the base of the infinity of space is twenty thousand aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, regarding destination and rebirth.

"Furthermore, monks, here a certain individual, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' enters and dwells in the base of infinite consciousness. He finds gratification in it, desires it and finds satisfaction in it, and persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the deities of the base of infinite consciousness. The life span of the deities of the base of infinite consciousness, monks, is forty thousand aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, regarding destination and rebirth.

"Furthermore, monks, here a certain individual, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' enters and dwells in the base of nothingness. He finds gratification in it, desires it and finds satisfaction in it, and persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the deities of the base of nothingness. Monks, the life span of the deities of the base of nothingness is sixty thousand aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, regarding destination and rebirth. These three individuals, monks, exist and are found in the world." Fourth.

5.

Failure and Success

118. "Monks, there are these three kinds of failure. Which three? Failure in virtuous behaviour, failure in mind, failure in view. And what, monks, is failure in virtuous behaviour? Here, monks, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, gossips. This, monks, is called failure in virtuous behaviour.

"And what, monks, is failure in mind? Here, monks, someone is covetous and has a corrupted mind. This, monks, is called failure in mind.

"And what, monks, is failure in view? Here, monks, someone has wrong view, distorted vision - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is called failure in view. Because of failure in virtuous behaviour, monks, beings with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell; because of failure in mind, monks, beings with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell; because of failure in view, monks, beings with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell. monks, these are the three kinds of failure.

"Monks, there are these three attainments. Which three? Accomplishment in virtuous behaviour, accomplishment in mind, accomplishment in view. And what, monks, is accomplishment in virtuous behaviour? Here, monks, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This, monks, is called accomplishment in virtuous behaviour.

"And what, monks, is accomplishment in mind? Here, monks, someone is not covetous and has an uncorrupted mind. This, monks, is called accomplishment in mind.

"And what, monks, is accomplishment in view? Here, monks, someone has right view, undistorted vision - 'There is what is given, what is offered, what is sacrificed, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is called accomplishment in view. Because of accomplishment in virtuous behaviour, monks, beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world; because of accomplishment in mind, monks, beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world; because of accomplishment in view, monks, beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. monks, these are the three kinds of accomplishment." Fifth.

6.

The Discourse on the Incontrovertible Teaching

119. "Monks, there are these three kinds of failure. Which three? Failure in virtuous behaviour, failure in mind, failure in view. And what, monks, is failure in virtuous behaviour? Here, monks, someone destroys life... etc... gossips. This, monks, is called failure in virtuous behaviour.

"And what, monks, is failure in mind? Here, monks, someone is covetous and has a corrupted mind. This, monks, is called failure in mind.

"And what, monks, is failure in view? Here, monks, someone has wrong view, distorted vision - 'There is nothing given, nothing offered... who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is called failure in view. Because of failure in virtuous behaviour, monks...etc... because of failure in view, monks, beings with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell. Just as, monks, when a flawless gem is thrown upward, it becomes well established wherever it lands; even so, monks, because of failure in virtuous behaviour, beings...etc... are reborn. monks, these are the three kinds of failure.

"Monks, there are these three attainments. Which three? Accomplishment in virtuous behaviour, accomplishment in mind, accomplishment in view. And what, monks, is accomplishment in virtuous behaviour? Here, monks, someone abstains from the destruction of life... etc... This, monks, is called accomplishment in virtuous behaviour.

"And what, monks, is accomplishment in mind? Here, monks, someone is not covetous and has an uncorrupted mind. This, monks, is called accomplishment in mind.

"And what, monks, is accomplishment in view? Here, monks, someone has right view, undistorted vision - 'There is what is given, there is what is offered... who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is called accomplishment in view. Because of accomplishment in virtuous behaviour, monks, beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Because of accomplishment in mind...etc... because of accomplishment in view, monks, beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Just as, monks, when a flawless gem is thrown upward, it becomes well established wherever it lands; even so, monks, because of accomplishment in virtuous behaviour beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world, because of accomplishment in mind beings...etc... because of accomplishment in view beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. monks, these are the three kinds of accomplishment." Sixth.

7.

Action Discourse

120. "Monks, there are these three kinds of failure. Which three? Failure in action, failure in livelihood, failure in view. And what, monks, is failure in action? Here, monks, someone destroys life... etc... gossips. This, monks, is called failure in action.

"And what, monks, is failure in livelihood? Here, monks, someone has wrong livelihood, makes their living by wrong livelihood. This, monks, is called failure in livelihood.

"And what, monks, is failure in view? Here, monks, someone has wrong view, distorted vision - 'There is nothing given, nothing offered... who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is called failure in view. monks, these are the three kinds of failure.

"Monks, there are these three attainments. Which three? Accomplishment in action, accomplishment in livelihood, accomplishment in view. And what, monks, is accomplishment in action? Here, monks, someone abstains from the destruction of life... etc... abstains from idle chatter. This, monks, is called accomplishment in action.

"And what, monks, is accomplishment in livelihood? Here, monks, someone has right livelihood, makes their living by right livelihood. This, monks, is called accomplishment in livelihood.

"And what, monks, is accomplishment in view? Here, monks, someone has right view, undistorted vision - 'There is what is given, there is what is offered... who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is called accomplishment in view. monks, these are the three kinds of accomplishment." Seventh.

8.

First Discourse on Purity

121. "Monks, there are these three purities. What are the three? bodily purity, verbal purity, mental purity. And what, monks, is bodily purity? Here, monks, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct. This, monks, is called bodily purity.

"And what, monks, is verbal purity? Here, monks, someone abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This, monks, is called verbal purity.

And what, monks, is mental purity? Here, monks, someone is not covetous, has an uncorrupted mind and has right view. This, monks, is called mental purity. These, monks, are the three kinds of purity." The eighth.

9.

Second Discourse on Purity

122. "Monks, there are these three purities. What are the three? bodily purity, verbal purity, mental purity. And what, monks, is bodily purity? Here, monks, a monk abstains from the destruction of life, abstains from taking what is not given, abstains from the non-holy life. This, monks, is called bodily purity.

"And what, monks, is verbal purity? Here, monks, a monk abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This, monks, is called verbal purity.

And what, monks, is mental purity? Here, monks, when there is sensual desire internally - he understands: 'There is sensual desire internally in me'; when there is no sensual desire internally - he understands: 'There is no sensual desire internally in me'; and he understands how unarisen sensual desire comes to arise; and he understands how arisen sensual desire comes to be abandoned; and he understands how abandoned sensual desire does not arise in the future; when there is ill will internally - he understands: 'There is ill will internally in me'; when there is no ill will internally - he understands: 'There is no ill will internally in me'; and he understands how unarisen ill will comes to arise; and he understands how arisen ill will comes to be abandoned; and he understands how abandoned ill will does not arise in the future; when there is sloth and torpor internally - he understands: 'There is sloth and torpor internally in me'; when there is no sloth and torpor internally - he understands: 'There is no sloth and torpor internally in me'; and he understands how unarisen sloth and torpor comes to arise; and he understands how arisen sloth and torpor comes to be abandoned; and he understands how abandoned sloth and torpor does not arise in the future; when there is restlessness and remorse internally - he understands: 'There is restlessness and remorse internally in me'; when there is no restlessness and remorse internally - he understands: 'There is no restlessness and remorse internally in me'; and he understands how unarisen restlessness and remorse comes to arise; and he understands how arisen restlessness and remorse comes to be abandoned; and he understands how abandoned restlessness and remorse does not arise in the future; when there is doubt internally - he understands: 'There is doubt internally in me'; when there is no doubt internally - he understands: 'There is no doubt internally in me'; and he understands how unarisen doubt comes to arise; and he understands how arisen doubt comes to be abandoned; and he understands how abandoned doubt does not arise in the future. This, monks, is called mental purity. These, monks, are the three kinds of purity."

10.

Discourse on Sagacity

123. "Monks, there are these three kinds of sagacity. What are the three? bodily sagacity, verbal sagacity, mental sagacity. And what, monks, is bodily sagacity? Here, monks, a monk abstains from the destruction of life, abstains from taking what is not given, abstains from the non-holy life. This, monks, is called bodily sagacity.

"And what, monks, is verbal sagacity? Here, monks, a monk abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This, monks, is called verbal sagacity.

And what, monks, is mental sagacity? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is called mental sagacity. These, monks, are the three kinds of sagacity."

The Chapter on Those Bound for the Realm of Misery.

Here is its summary -

3.

The Chapter on Kusinārā

1.

Discourse at Kusinārā

124. On one occasion the Blessed One was dwelling at Kusinārā in the Baliharaṇa woodland grove. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Here, monks, a monk dwells in dependence on a certain village or town. A householder or a householder's son approaches him and invites him for the next day's meal. If he wishes, monks, the monk accepts. When that night has passed, having dressed in the morning and taking his bowl and robe, he approaches the residence of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son satisfies and gratifies him with his own hands with excellent food, both hard and soft.

He thinks thus: 'It is good indeed that this householder or householder's son satisfies and gratifies me with his own hands with excellent food, both hard and soft.' It occurs to him: 'Oh, may this householder or householder's son satisfy and gratify me in the future too with such excellent food, both hard and soft, with his own hands!' He consumes that almsfood being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger, not understanding the escape. There he thinks thoughts of sensual pleasure, thinks thoughts of ill will, thinks thoughts of harmfulness. I say that what is given to such a monk, monks, is not of great fruit. What is the reason for this? Because that monk, monks, dwells negligently.

"Here again, monks, a monk dwells in dependence on a certain village or town. A householder or a householder's son approaches him and invites him for the next day's meal. If he wishes, monks, the monk accepts. When that night has passed, having dressed in the morning and taking his bowl and robe, he approaches the residence of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son satisfies and gratifies him with his own hands with excellent food, both hard and soft.

It does not occur to him: 'It is good indeed that this householder or householder's son satisfies and gratifies me with his own hands with excellent food, both hard and soft.' It does not occur to him: 'Oh, may this householder or householder's son satisfy and gratify me in the future too with such excellent food, both hard and soft, with his own hands!' He consumes that almsfood without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape. There he thinks thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness. I say that what is given to such a monk, monks, is of great fruit. What is the reason for this? Because that monk, monks, dwells diligently." First.

2.

The Discourse on Quarrels

125. "Monks, in whatever direction monks live fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers, even to think about that direction, monks, is uncomfortable for me, let alone going there! I come to this conclusion: 'Surely those venerable ones have abandoned three things and cultivated three things extensively. Which three things have they abandoned? Thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness - these three things they have abandoned. Which three things have they cultivated extensively? Thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness - these three things they have cultivated extensively.' Monks, in whatever direction monks live fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers, even to think about that direction, monks, is uncomfortable for me, let alone going there! I come to this conclusion: 'Surely those venerable ones have abandoned these three things and cultivated these three things extensively.'"

"But monks, in whatever direction monks live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes, even to go to that direction, monks, is comfortable for me, let alone thinking about it! I come to this conclusion: 'Surely those venerable ones have abandoned three things and cultivated three things extensively. Which three things have they abandoned? Thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness - these three things they have abandoned. Which three things have they cultivated extensively? Thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness - these three things they have cultivated extensively.' But monks, in whatever direction monks live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes, even to go to that direction, monks, is comfortable for me, let alone thinking about it! I come to this conclusion: 'Surely those venerable ones have abandoned these three things and cultivated these three things extensively.' The second.

3.

The Discourse at Gotamaka Shrine

126. On one occasion the Blessed One was dwelling at Vesālī at the Gotamaka shrine. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, I teach the Teaching through direct knowledge, not without direct knowledge. "Monks, I teach the Teaching with a cause, not without a cause. Monks, I teach the Teaching with an antidote, not without an antidote. Then, monks, as I teach the Teaching through direct knowledge, not without direct knowledge, teach the Teaching with a cause, not without a cause, teach the Teaching with an antidote, not without an antidote, there is need for exhortation, there is need for instruction. And it is enough, monks, for your contentment, enough for your delight, enough for your joy - 'The Blessed One is fully enlightened, the Teaching is well-expounded, the Community is practising well.'"

This is what the Blessed One said. Those monks delighted in what the Blessed One had said. And while this explanation was being spoken, the thousand world-system trembled. Third.

4.

The Discourse about Bharaṇḍu Kālāma

127. On one occasion the Blessed One was wandering on tour in Kosala and arrived at Kapilavatthu. Mahānāma the Sakyan heard: "The Blessed One has arrived at Kapilavatthu." Then Mahānāma the Sakyan approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. When Mahānāma the Sakyan was standing to one side, the Blessed One said this to him -

"Go, Mahānāma, find a suitable lodging in Kapilavatthu where we might dwell for one night today." "Yes, Venerable Sir," Mahānāma the Sakyan replied to the Blessed One, entered Kapilavatthu, and wandering through the whole of Kapilavatthu, did not find a suitable lodging where the Blessed One might dwell for one night today.

Then Mahānāma the Sakyan approached the Blessed One; having approached, he said this to the Blessed One - "There is not, Venerable Sir, in Kapilavatthu a suitable lodging where the Blessed One might dwell for one night today. This, Venerable Sir, is Bharaṇḍu Kālāma, a former fellow practitioner of the holy life with the Blessed One. Let the Blessed One dwell for one night today in his hermitage." "Go, Mahānāma, prepare a mat." "Yes, Venerable Sir," Mahānāma the Sakyan replied to the Blessed One and approached the hermitage of Bharaṇḍu Kālāma; having approached, having prepared a mat, having set out water for washing the feet, he approached the Blessed One; having approached, he said this to the Blessed One - "The mat is prepared, Venerable Sir, water is set out for washing the feet. Now is the time you think fit, Venerable Sir."

Then the Blessed One approached the hermitage of Bharaṇḍu Kālāma; having approached, he sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Then this occurred to Mahānāma the Sakyan - "It is not the right time today to visit the Blessed One. The Blessed One is tired. Tomorrow I shall visit the Blessed One," and having paid homage to the Blessed One, having circumambulated him, he departed.

Then Mahānāma the Sakyan, when that night had passed, approached the Blessed One; having approached, he sat down to one side. When Mahānāma the Sakyan was seated to one side, the Blessed One said this to him - "Mahānāma, these three teachers exist and are found in the world. Which three? Here, Mahānāma, some teacher prescribes full understanding of sensual pleasures; he does not prescribe full understanding of forms, he does not prescribe full understanding of feelings. Here, Mahānāma, some teacher prescribes full understanding of sensual pleasures, prescribes full understanding of forms; he does not prescribe full understanding of feelings. Here, Mahānāma, some teacher prescribes full understanding of sensual pleasures, prescribes full understanding of forms, prescribes full understanding of feelings. These three teachers, Mahānāma, exist and are found in the world. "Mahānāma, do these three teachers have one goal or different goals?"

When this was said, Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one,' Mahānāma." When this was said, the Blessed One said this to Mahānāma the Sakyan - "Say 'different,' Mahānāma." For the second time, Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one,' Mahānāma." For the second time, the Blessed One said this to Mahānāma the Sakyan - "Say 'different,' Mahānāma." For the third time, Bharaṇḍu Kālāma said this to Mahānāma the Sakyan - "Say 'one,' Mahānāma." For the third time, the Blessed One said this to Mahānāma the Sakyan - "Say 'different,' Mahānāma."

Then this occurred to Bharaṇḍu Kālāma - "I have been disparaged up to the third time by the ascetic Gotama in the presence of the influential Mahānāma the Sakyan. What if I were to depart from Kapilavatthu?" Then Bharaṇḍu Kālāma departed from Kapilavatthu. When he departed from Kapilavatthu, he was gone for good and never returned. Fourth.

5.

The Discourse About Hatthaka

128. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the young deity Hatthaka, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached - thinking "I shall stand in front of the Blessed One," he kept sinking and settling down, unable to remain steady. Just as ghee or oil poured on sand keeps sinking and settling down, unable to remain steady; even so the young deity Hatthaka - thinking "I shall stand in front of the Blessed One," he kept sinking and settling down, unable to remain steady.

Then the Blessed One said this to the young deity Hatthaka - "Create a gross individual existence, Hatthaka." "Yes, Venerable Sir," the young deity Hatthaka replied to the Blessed One and, having created a gross individual existence, paid homage to the Blessed One and stood to one side. When the young deity Hatthaka was standing to one side, the Blessed One said this to him -

"Those states, Hatthaka, that were occurring when you were a human being, are those states still occurring now?" "Venerable Sir, those states that were occurring when I was a human being, those states are still occurring now; and those states, Venerable Sir, that were not occurring when I was a human being, those states are also occurring now. Just as, Venerable Sir, the Blessed One now dwells surrounded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples; even so, Venerable Sir, I dwell surrounded by young deities. Even from afar, Venerable Sir, young deities come to hear the Teaching in the presence of the young deity Hatthaka. Venerable Sir, I died unsated and unremitting with regard to three things. Which three? Venerable Sir, I died unsated and unremitting with seeing the Blessed One; Venerable Sir, I died unsated and unremitting with hearing the true Teaching; Venerable Sir, I died unsated and unremitting with attending on the Community. Venerable Sir, I died unsated and unremitting with regard to these three things."

6.

The Discourse on Bitter

129. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Bārāṇasī for alms. While walking for alms at Goyogapilakkha, the Blessed One saw a certain monk who was empty of gratification, empty of external gratification, unmindful, not clearly comprehending, unconcentrated, with a scattered mind, with uncontrolled faculties. Having seen him, he said this to that monk -

"Do not, monk, make yourself bitter. That, monk, when one has made oneself bitter and corrupted by raw stench, flies would not swarm around and settle on one - this possibility does not exist. Then that monk, having been exhorted by the Blessed One with this exhortation, experienced a sense of urgency. Then the Blessed One, having walked for alms in Bārāṇasī and returned from the alms round after the meal, addressed the monks:

"Here, monks, having dressed in the morning and taking my bowl and robe, I entered Bārāṇasī for alms. While walking for alms at Goyogapilakkha, monks, I saw a certain monk who was empty of gratification, empty of external gratification, unmindful, not clearly comprehending, unconcentrated, with a scattered mind, with uncontrolled faculties. Having seen him, I said this to that monk -

"Do not, monk, make yourself bitter. That, monk, when one has made oneself bitter and corrupted by raw stench, flies would not swarm around and settle on one - this possibility does not exist. Then, monks, that monk, having been exhorted by me with this exhortation, experienced a sense of urgency. When this was said, a certain monk said this to the Blessed One - "What, Venerable Sir, is the bitter thing? What is the raw stench? What are the flies?"

"Covetousness, monk, is the bitter thing; Ill will is raw stench; Evil unwholesome thoughts are flies. That, monk, when one has made oneself bitter and corrupted by raw stench, flies would not swarm around and settle on one - this possibility does not exist.

7.

First Anuruddha Discourse

130. Then the Venerable Anuruddha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Blessed One - "Here, Venerable Sir, with the divine eye, which is purified and surpasses the human, I mostly see womankind being reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. Venerable Sir, possessing how many qualities is a woman reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death?"

"Anuruddha, possessing three qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. With which three? Here, Anuruddha, in the morning a woman dwells at home with a mind obsessed by the stain of selfishness, at noon she dwells at home with a mind obsessed by envy, in the evening she dwells at home with a mind obsessed by sensual lust. Anuruddha, possessing these three qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death." Seventh.

8.

Second Discourse on Anuruddha

131. Then the Venerable Anuruddha approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Venerable Sāriputta - "Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, I survey a thousand worlds. My energy is aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed. Yet my mind is not freed from the taints without clinging."

"When, friend Anuruddha, you think thus - 'With the divine eye, which is purified and surpasses the human, I survey a thousand worlds' - this is your conceit. When, friend Anuruddha, you think thus - 'My energy is aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed' - this is your restlessness. When, friend Anuruddha, you think thus - 'Yet my mind is not freed from the taints without clinging' - this is your remorse. It would be good if the Venerable Anuruddha, having abandoned these three things, having made these three things unattended to, would direct his mind to the Deathless element.

Then on a later occasion the Venerable Anuruddha, having abandoned these three things, having made these three things unattended to, directed his mind to the Deathless element. Then the Venerable Anuruddha, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Anuruddha became one of the Arahants. The eighth.

9.

The Discourse on the Concealed

132. "Monks, these three things bring results when concealed, not when revealed. What are the three? Womankind, monks, brings results when concealed, not when revealed; the mantras of brahmins, monks, bring results when concealed, not when revealed; wrong view, monks, brings results when concealed, not when revealed. These, monks, are the three things that bring results when concealed, not when revealed.

"Monks, these three things shine when revealed, not when concealed. What are the three? The moon's disc, monks, shines when revealed, not when concealed; the sun's disc, monks, shines when revealed, not when concealed; the Teaching and Discipline proclaimed by the Truth Finder, monks, shines when revealed, not when concealed. These, monks, are the three things that shine when revealed, not when concealed." Ninth.

10.

The Discourse on Writing

133. "Monks, these three individuals exist and are found in the world. Which three? The individual similar to writing on stone, the individual similar to writing on earth, the individual similar to writing on water. And what, monks, is the individual similar to writing on stone? Here, monks, someone frequently becomes angry. And that anger tends to lie latent within him for a long time. Just as, monks, writing on stone is not quickly erased by wind or water, and lasts a long time; even so, monks, someone here frequently becomes angry. And that anger tends to lie latent within him for a long time. This, monks, is called an individual similar to writing on stone.

"And what, monks, is the individual similar to writing on earth? Here, monks, someone frequently becomes angry. But that anger does not tend to lie latent within him for a long time. Just as, monks, writing on earth is quickly erased by wind or water, and does not last long; even so, monks, someone here frequently becomes angry. But that anger does not tend to lie latent within him for a long time. This, monks, is called an individual similar to writing on earth.

"And what, monks, is the individual similar to writing on water? Here, monks, someone even when spoken to harshly, even when spoken to roughly, even when spoken to disagreeably, still meets together, flows together, and delights together. Just as, monks, writing on water quickly disappears and does not last long; even so, monks, someone here even when spoken to harshly, even when spoken to roughly, even when spoken to disagreeably, still meets together, flows together, and delights together. This, monks, is called an individual similar to writing on water. These three individuals, monks, exist and are found in the world." Tenth.

The Chapter on Kusinārā is the thirteenth.

Here is its summary -

4.

The Chapter on a Warrior

1.

The Discourse on the Warrior

134. "Monks, possessed of three factors a warrior is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which three? Here, monks, a warrior is a long-distance shooter, a sharp-shooter, and one who splits a great body. Monks, possessed of these three factors a warrior is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. Even so, monks, possessed of three factors a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which three? Here, monks, a monk is a long-distance shooter, a sharp-shooter, and one who splits a great body.

"And how, monks, is a monk a long-distance shooter? Here, monks, whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever feeling - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all feeling - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever perception - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all perception - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever formations - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all formations - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness - should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. This, monks, is how a monk is a long-distance shooter.

"And how, monks, is a monk a sharp-shooter? Here, monks, a monk understands as it really is 'This is suffering'; he understands as it really is 'This is the origin of suffering'; he understands as it really is 'This is the cessation of suffering'; He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how a monk is a sharp-shooter.

"And how, monks, is a monk one who splits a great body? Here, monks, a monk splits the great mass of ignorance. This, monks, is how a monk is one who splits a great body. Monks, possessed of these three qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." First.

2.

Assembly Discourse

135. "Monks, there are these three assemblies. Which three? An assembly disciplined by proclamation, an assembly disciplined by questioning, an assembly disciplined to the extent needed - monks, these are the three assemblies." The second.

3.

The Discourse on Friends

136. "Monks, a friend possessed of three factors should be associated with. With which three? One gives what is hard to give, does what is hard to do, endures what is hard to endure - Monks, a friend possessed of these three factors should be associated with." Third.

4.

The Discourse on Arising

137. "Whether Truth Finders arise or not, monks, that element stands as a fixed order of things, a fixed law. All formations are impermanent. A Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear - 'All formations are impermanent.' Whether Truth Finders arise or not, monks, that element stands as a fixed order of things, a fixed law. All formations are suffering. A Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear - 'All formations are suffering.' Whether Truth Finders arise or not, monks, that element stands as a fixed order of things, a fixed law. All phenomena are non-self. A Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear - 'All phenomena are non-self.'" Fourth.

5.

Discourse on the Hair Blanket

138. "Just as, monks, of all woven cloths, the hair blanket is declared the worst. The hair blanket, monks, is cold in the cold, hot in the hot, ugly in appearance, foul-smelling, unpleasant to contact. Even so, monks, of all the doctrines of various ascetics and brahmins, Makkhali's doctrine is declared the worst.

"Makkhali, monks, the misguided man holds such a doctrine and such a view - 'There is no action, there is no deed, there is no energy.' Those, monks, who were Arahants, perfectly enlightened ones in the past course of time, those Blessed Ones were proponents of the doctrine of action, proponents of the doctrine of deeds, and proponents of energy. Those too, monks, Makkhali, the misguided man, rejects: 'There is no action, there is no deed, there is no energy.' Those, monks, who will be Arahants, perfectly enlightened ones in the future course of time, those Blessed Ones will be proponents of the doctrine of action, proponents of the doctrine of deeds, and proponents of energy. Those too, monks, Makkhali, the misguided man, rejects: 'There is no action, there is no deed, there is no energy.' I too, monks, am at present an Arahant, perfectly enlightened one, a proponent of the doctrine of action, a proponent of the doctrine of deeds, and a proponent of energy. Me too, monks, Makkhali, the misguided man, rejects: 'There is no action, there is no deed, there is no energy.'

Just as, monks, a fish trap set in the mouth of a river would be for the harm, suffering, calamity and disaster of many fish; even so, monks, Makkhali, the misguided man, seems like a human trap arisen in the world for the harm, suffering, calamity and disaster of many beings." Fifth.

6.

The Discourse on Attainments

139. "Monks, there are these three attainments. Which three? Attainment of faith, attainment of virtue, attainment of wisdom - monks, these are the three attainments." Sixth.

7.

The Discourse on Growth

140. "Monks, there are these three kinds of growth. Which three? Growth in faith, growth in virtue, growth in wisdom - monks, these are the three kinds of growth." Seventh.

8.

The Discourse on the Untrained Horse

141. "Monks, I shall teach about three untrained horses and three untrained persons. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, are the three untrained horses? Here, monks, a certain untrained horse is endowed with speed; but not with beauty, not with proper height and girth. Here again, monks, a certain untrained horse is endowed with speed and beauty; but not with proper height and girth. Here again, monks, a certain untrained horse is endowed with speed and beauty and proper height and girth. These, monks, are the three untrained horses.

"And what, monks, are the three untrained persons? Here, monks, a certain untrained person is endowed with speed; but not with beauty, not with proper height and girth. Here again, monks, a certain untrained person is endowed with speed and beauty; but not with proper height and girth. Here again, monks, a certain untrained person is endowed with speed and beauty and proper height and girth.

"And how, monks, is an untrained person endowed with speed? not endowed with beauty, not with proper height and girth? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he falters and does not reply. This I say is his lack of beauty. He is not one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his lack of proper height and girth. This, monks, is how an untrained person is endowed with speed; but not with beauty, not with proper height and girth.

"And how, monks, is an untrained person endowed with speed and beauty; but not with proper height and girth? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is not one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his lack of proper height and girth. This, monks, is how an untrained person is endowed with speed and beauty; but not with proper height and girth.

"And how, monks, is an untrained person endowed with speed and beauty and proper height and girth? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his proper height and girth. This, monks, is how an untrained person is endowed with speed and beauty and proper height and girth. These, monks, are the three untrained persons." The eighth.

9.

The Discourse on Thoroughbred Horses

142. "Monks, I shall teach about three thoroughbred horses and three thoroughbred persons. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, are the three thoroughbred horses? Here, monks, a certain thoroughbred horse is endowed with speed; but not with beauty, not with proper height and girth. Here again, monks, a certain thoroughbred horse is endowed with speed and beauty; but not with proper height and girth. Here again, monks, a certain thoroughbred horse is endowed with speed and beauty and proper height and girth. These, monks, are the three thoroughbred horses.

"And what, monks, are the three thoroughbred persons? Here, monks, a certain thoroughbred person is endowed with speed; but not with beauty, not with proper height and girth. Here again, monks, a certain thoroughbred person is endowed with speed and beauty; but not with proper height and girth. Here again, monks, a certain thoroughbred person is endowed with speed and beauty and proper height and girth.

"And how, monks, is a thoroughbred person endowed with speed; but not with beauty, not with proper height and girth? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he falters and does not reply. This I say is his lack of beauty. He is not one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his lack of proper height and girth. This, monks, is how a thoroughbred person is endowed with speed; but not with beauty, not with proper height and girth.

"And how, monks, is a thoroughbred person endowed with speed and beauty, but not with proper height and girth? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is not one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his lack of proper height and girth. This, monks, is how a thoroughbred person is endowed with speed; and beauty, but not with proper height and girth.

"And how, monks, is a thoroughbred person endowed with speed and beauty and proper height and girth? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his proper height and girth. This, monks, is how a thoroughbred person is endowed with speed and beauty and proper height and girth. These, monks, are the three thoroughbred persons." Ninth.

10.

The Discourse on Thoroughbred Horses

143. "Monks, I shall teach about three excellent thoroughbred horses and three excellent thoroughbred persons. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, are the three excellent thoroughbred horses? Here, monks, a certain excellent thoroughbred horse... etc... is endowed with speed and beauty and proper height and girth. These, monks, are the three excellent thoroughbred horses.

"And what, monks, are the three excellent thoroughbred persons? Here, monks, a certain excellent thoroughbred person... etc... is endowed with speed and beauty and proper height and girth.

"And how, monks, is an excellent thoroughbred person... etc... is endowed with speed and beauty and proper height and girth? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his proper height and girth. This, monks, is how an excellent thoroughbred person is endowed with speed and beauty and proper height and girth. These, monks, are the three excellent thoroughbred persons." Tenth.

11.

First Discourse at the Peacocks' Feeding Ground

144. On one occasion the Blessed One was dwelling at Rājagaha in the wanderers' park at the Peacocks' Feeding Ground. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, possessed of three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. With which three? With the aggregate of virtue of one beyond training, with the aggregate of concentration of one beyond training, with the aggregate of wisdom of one beyond training. Monks, possessed of these three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings." Eleventh.

12.

The Second Discourse on the Peacock Feeding Ground

145. "Monks, possessed of three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. With which three? With the wonder of spiritual power, with the wonder of mind-reading, with the wonder of instruction - Monks, possessed of these three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings." Twelfth.

13.

The Third Discourse on the Peacock's Feeding Ground

146. "Monks, possessed of three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings. With which three? With right view, right knowledge, and right liberation - Monks, possessed of these three qualities a monk has reached the ultimate goal, the ultimate security from bondage, the ultimate spiritual life, the ultimate final goal, and is best among deities and human beings." The thirteenth.

The Chapter on a Warrior, the fourteenth.

Here is its summary -

5.

The Chapter on the Auspicious

1.

The Discourse on the Unwholesome

147. "Monks, possessed of three qualities one is cast into hell as surely as if they had been carried there. With which three? With unwholesome bodily action, unwholesome verbal action, unwholesome mental action - Monks, possessed of these three qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of three qualities one is cast into heaven as surely as if they had been carried there. With which three? With wholesome bodily action, wholesome verbal action, wholesome mental action - Monks, possessed of these three qualities one is cast into heaven as surely as if they had been carried there." First.

2.

The Discourse on the Blameworthy

148. "Monks, possessed of three qualities one is cast into hell as surely as if they had been carried there. With which three? With blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action - Monks, possessed of these three qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of three qualities one is cast into heaven as surely as if they had been carried there. With which three? With blameless bodily action, with blameless verbal action, with blameless mental action - with these... etc... in heaven." The second.

3.

Discourse on Unrighteousness

149. "Monks, with three... etc... with unrighteous bodily action, with unrighteous verbal action, with unrighteous mental action - with these... etc... in hell.

"Monks, with three qualities... etc... with righteous bodily action, with righteous verbal action, with righteous mental action - with these... etc... in heaven." Third.

4.

Discourse on the Impure

150. "Monks, with three... etc... with impure bodily action, with impure verbal action, with impure mental action - with these... etc... in hell.

"Monks, with three... etc... with pure bodily action, with pure verbal action, with pure mental action - Monks, possessed of these three qualities one is cast into heaven as surely as if they had been carried there." Fourth.

5.

First Discourse on the Wounded

151. "Monks, possessed of three qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. With which three? With unwholesome bodily action, unwholesome verbal action, unwholesome mental action - Monks, possessed of these three qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, possessed of three qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. With which three? With wholesome bodily action, wholesome verbal action, wholesome mental action... etc... Fifth.

6.

The Second Discourse on the Wounded

152. "Monks, with three... etc... with blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action... etc...

"Monks, with three... etc... with blameless bodily action, with blameless verbal action, with blameless mental action... etc... Sixth.

7.

The Third Discourse on the Wounded

153. "Monks, with three... etc... with unrighteous bodily action, with unrighteous verbal action, with unrighteous mental action...etc...

"Monks, with three... etc... with righteous bodily action, with righteous verbal action, with righteous mental action...etc... Seventh.

8.

The Fourth Discourse on the Wounded

154. "Monks, with three... etc... with impure bodily action, with impure verbal action, with impure mental action...etc...

"Monks, with three... etc... with pure bodily action, with pure verbal action, with pure mental action - Monks, possessed of these three qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit." The eighth.

9.

The Discourse on Homage

155. "Monks, there are these three kinds of homage. Which three? By body, speech, and mind - monks, these are the three kinds of homage." Ninth.

10.

The Morning Discourse

156. "Monks, those beings who in the morning engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct, monks, it is a good morning for those beings.

"Monks, those beings who at noon engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct, monks, it is a good noon for those beings.

"Monks, those beings who in the evening engage in good bodily conduct, engage in good verbal conduct, engage in good mental conduct, monks, it is a good evening for those beings."

The Chapter on the Auspicious is the fifth.

Here is its summary -

The third fifty is completed.

6.

The Chapter on Naked Ascetics

157-163. "Monks, there are these three ways. Which three? The way of indulgence, the way of burning, and the middle way. And what, monks, is the way of indulgence? Here, monks, someone holds such a doctrine and view: 'there is no fault in sensual pleasures.' He indulges in sensual pleasures. This, monks, is called the way of indulgence.

"And what, monks, is the way of burning? Here, monks, someone goes naked, free in conduct, licking his hands, does not come when called, does not stop when called, does not accept food brought, does not accept food specially prepared, does not accept an invitation. He does not receive from a pot's mouth, does not receive from a bowl's mouth, does not accept across a threshold, across a stick, across a pestle, does not accept from two people eating together, from a pregnant woman, from a woman breastfeeding, from a woman among men, does not accept from where food is advertised, from where a dog is waiting, from where flies are buzzing, does not accept fish, meat, liquor, wine, or fermented grain-water. He keeps to one house, one morsel; keeps to two houses, two morsels... keeps to seven houses, seven morsels; lives on one offering, lives on two offerings... lives on seven offerings; takes food once a day, takes food once in two days... takes food once in seven days - Thus he dwells pursuing the practice of taking food at regular intervals up to even half a month.

He eats vegetables, he eats millet, he eats wild rice, he eats water plants, he eats rice powder, he eats rice scum, he eats rice water, he eats flour, he eats grass, he eats cow dung, lives on forest roots and fruits, eats fallen fruits.

He wears coarse cloth, he wears mixed cloth, he wears shroud cloth, he wears rag-robes, he wears bark cloth, he wears antelope hide, he wears strips of antelope hide, he wears robes of grass, he wears robes of bark, he wears robes of wood shavings, he wears blankets of human hair, he wears horse-hair blankets, he wears owl's wings, he practises pulling out hair and beard, being devoted to the practice of pulling out hair and beard, he remains standing rejecting seats, he squats on his heels being devoted to the practice of squatting, he lies on thorns making his bed on thorns, he lives devoted to the practice of going down to the water three times a day - thus he dwells pursuing various practices devoted to tormenting and mortifying the body. This, monks, is called the way of burning.

"And what, monks, is the middle way? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, monks, is called the middle way. monks, these are the three ways."

"Monks, there are these three ways. Which three? The way of indulgence, the way of burning, and the middle way. And what, monks, is the way of indulgence...etc... this, monks, is called the way of indulgence.

"And what, monks, is the way of burning...etc... This, monks, is called the way of burning.

"And what, monks, is the middle way? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states...

He develops the basis for spiritual power endowed with concentration due to desire and formations of striving, concentration due to energy...etc... concentration due to mind...etc... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving...etc...

He develops the faculty of faith... develops the faculty of energy... develops the faculty of mindfulness... develops the faculty of concentration... develops the faculty of wisdom...

He develops the power of faith... develops the power of energy... develops the power of mindfulness... develops the power of concentration... develops the power of wisdom...

He develops the enlightenment factor of mindfulness... he develops the enlightenment factor of investigation-of-states... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... he develops the enlightenment factor of equanimity...

"He develops right view... he develops right intention... he develops right speech... he develops right action... he develops right livelihood... he develops right effort... he develops right mindfulness... he develops right concentration... This, monks, is called the middle way. monks, these are the three ways."

The Chapter on Naked Ascetics is sixth.

Here is its summary -

7.

Consecutive Repetitions on Courses of Action

164-183. "Monks, possessed of three qualities one is cast into hell as surely as if they had been carried there. With which three? One destroys life oneself, encourages others to destroy life, and approves of the destruction of life. Monks, possessed of these three qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of three qualities one is cast into heaven as surely as if they had been carried there. With which three? One abstains from the destruction of life oneself, encourages others to abstain from the destruction of life, and approves of abstaining from the destruction of life...

"One takes what is not given oneself, encourages others to take what is not given, and approves of taking what is not given...

"One abstains from taking what is not given oneself, encourages others to abstain from taking what is not given, and approves of abstaining from taking what is not given...

"One engages in sexual misconduct oneself, encourages others to engage in sexual misconduct, and approves of sexual misconduct...

"One abstains from sexual misconduct oneself, encourages others to abstain from sexual misconduct, and approves of abstaining from sexual misconduct...

"One engages in false speech oneself, encourages others to engage in false speech, and approves of false speech...

"One abstains from false speech oneself, encourages others to abstain from false speech, and approves of abstaining from false speech...

"One engages in divisive speech oneself, encourages others to engage in divisive speech, and approves of divisive speech...

"One abstains from divisive speech oneself, encourages others to abstain from divisive speech, and approves of abstaining from divisive speech...

"One engages in harsh speech oneself, encourages others to engage in harsh speech, and approves of harsh speech...

"One abstains from harsh speech oneself, encourages others to abstain from harsh speech, and approves of abstaining from harsh speech...

"One engages in idle chatter oneself, encourages others to engage in idle chatter, and approves of idle chatter...

"One abstains from idle chatter oneself, encourages others to abstain from idle chatter, and approves of abstaining from idle chatter...

"One is covetous oneself, encourages others in covetousness, and approves of covetousness...

"One is not covetous oneself, encourages others in non-covetousness, and approves of non-covetousness...

"One has a mind of ill will oneself, encourages others in ill will, and approves of ill will...

"One has a mind of non-ill will oneself, encourages others in non-ill will, and approves of non-ill will...

"One has wrong view oneself, encourages others in wrong view, and approves of wrong view...

"One has right view oneself, encourages others in right view, and approves of right view. Monks, possessed of these three qualities one is cast into heaven as surely as if they had been carried there."

Consecutive Repetitions on Courses of Action is finished.

Here is its summary -

8.

Consecutive Repetitions on Lust

184. "For direct knowledge of lust, monks, three things should be developed. Which three? Concentration on emptiness, signless concentration, undirected concentration - for direct knowledge of lust, monks, these three things should be developed.

"For full understanding of lust, monks... etc... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment these three things should be developed.

"Of hatred... of delusion... of anger... of resentment... of contempt... of insolence... of envy... of selfishness... of deceit... of fraud... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for direct knowledge of negligence... for full understanding... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment these three things should be developed."

The Chapter on Lust is finished.

Here is its summary -

The Book of the Threes is concluded.