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

The Collection of Minor Texts

The Text of Inspired Utterances

1.

The Chapter on Enlightenment

1.

First Discourse on Enlightenment

1. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Enlightenment Tree, just after becoming fully awakened. Now on that occasion the Blessed One sat cross-legged for seven days experiencing the bliss of liberation. Then the Blessed One, having emerged from that concentration at the end of those seven days, during the first watch of the night, carefully reflected on dependent origination in forward order -

"When this exists, that exists; with the arising of this, that arises, that is to say - 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."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

Second Discourse on Enlightenment

2. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Enlightenment Tree, just after becoming fully awakened. Now on that occasion the Blessed One sat cross-legged for seven days experiencing the bliss of liberation. Then the Blessed One, having emerged from that concentration at the end of those seven days, during the middle watch of the night, carefully reflected on dependent origination in reverse order -

"When this does not exist, that does not exist; with the cessation of this, that ceases, that is: with the 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."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

Third Discourse on Enlightenment

3. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Enlightenment Tree, just after becoming fully awakened. Now on that occasion the Blessed One sat cross-legged for seven days experiencing the bliss of liberation. Then the Blessed One, having emerged from that concentration at the end of those seven days, during the last watch of the night, carefully reflected on dependent origination in forward and reverse order -

"When this exists, that exists; with the arising of this, that arises; when this does not exist, that does not exist; with the cessation of this, that ceases; that is: 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.

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."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

4.

The Discourse on Huṃhuṅka

4. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Now on that occasion the Blessed One sat cross-legged for seven days experiencing the bliss of liberation. Then the Blessed One emerged from that concentration at the end of those seven days.

Then a certain brahmin of a haughty nature approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, that brahmin said this to the Blessed One - "To what extent, Master Gotama, is one a brahmin, and what are the qualities that make one a brahmin?"

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

The Discourse about the Brahmin

5. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāna, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, and the Venerable Nanda approached the Blessed One.

The Blessed One saw those venerable ones coming from afar; Having seen them, he addressed the monks: "Those, monks, are brahmins coming; those, monks, are brahmins coming." When this was said, a certain monk of brahmin birth said this to the Blessed One - "To what extent, Venerable Sir, is one a brahmin, and what are the qualities that make one a brahmin?"

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

Discourse on Mahākassapa

6. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Mahākassapa was dwelling in Pippali Cave, afflicted, suffering, gravely ill. Then on a later occasion the Venerable Mahākassapa recovered from that affliction. Then this occurred to the Venerable Mahākassapa when he had recovered from that affliction - "what if I were to enter Rājagaha for alms?"

Now on that occasion about five hundred deities were eager to offer almsfood to the Venerable Mahākassapa. Then the Venerable Mahākassapa, having rejected those five hundred deities, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms - going to the streets of the poor, the streets of the destitute, the streets of the weavers. The Blessed One saw the Venerable Mahākassapa walking for alms in Rājagaha going to the streets of the poor, the streets of the destitute, the streets of the weavers.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

The Discourse about Ajakalāpaka

7. Thus have I heard - On one occasion the Blessed One was dwelling at Pāvā at the Ajakalāpaka shrine, in the abode of the yakkha Ajakalāpaka. Now on that occasion the Blessed One was seated in the open air in the darkness of the night, and the rain was drizzling one drop at a time. Then the yakkha Ajakalāpaka, wanting to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One; having approached, not far from the Blessed One, he performed the "akkula pakkula" act three times - "That, ascetic, is your goblin!"

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

Discourse on Saṅgāmaji

8. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Saṅgāmaji had arrived at Sāvatthī to see the Blessed One. The former wife of the Venerable Saṅgāmaji heard: "The Venerable Saṅgāmaji has arrived at Sāvatthī." Taking her child, she went to Jeta's Grove.

Now on that occasion the Venerable Saṅgāmaji was seated at the foot of a certain tree for his day's abiding. Then the former wife of the Venerable Saṅgāmaji approached the Venerable Saṅgāmaji; having approached, she said this to the Venerable Saṅgāmaji: "Support me and our little son, ascetic!" When this was said, the Venerable Saṅgāmaji remained silent.

For the second time, the former wife of the Venerable Saṅgāmaji said this to the Venerable Saṅgāmaji: "Support me and our little son, ascetic!" For the second time, the Venerable Saṅgāmaji remained silent.

For the third time, the former wife of the Venerable Saṅgāmaji said this to the Venerable Saṅgāmaji: "Support me and our little son, ascetic!" For the third time, the Venerable Saṅgāmaji remained silent.

Then the former wife of the Venerable Saṅgāmaji, having put that child down in front of the Venerable Saṅgāmaji, went away - "That, ascetic, is your son; support him!"

Then the Venerable Saṅgāmaji neither looked at that child nor spoke to him. Then the former wife of the Venerable Saṅgāmaji, having gone not far away and looking back, saw the Venerable Saṅgāmaji neither looking at that child nor speaking to him, and having seen this, this occurred to her: 'This ascetic does not even want a son.' Then having turned back, taking the child, she went away. The Blessed One saw with the divine eye, which is purified and surpasses the human, such behaviour of the former wife of the Venerable Saṅgāmaji.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

Discourse on the Matted-Hair Ascetics

9. Thus have I heard - On one occasion the Blessed One was dwelling at Gayā at Gayāsīsa. Now on that occasion several matted-hair ascetics, on cold winter nights between the eighths, at the time of snowfall, were plunging into and out of the Gayā river, were performing plunging in and out, were sprinkling water, and were offering into the fire - "Through this comes purity."

The Blessed One saw those several matted-hair ascetics, on cold winter nights between the eighths, at the time of snowfall, plunging into and out of the Gayā river, performing plunging in and out, sprinkling water, and offering into the fire - "Through this comes purity."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

The Discourse on Bāhiya

10. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion Bāhiya of the Bark-cloth was dwelling at Suppāraka by the seashore, honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. Then, as Bāhiya of the Bark-cloth was alone in seclusion, this reflection arose in his mind - "Those who are Arahants or who have entered the path to Arahantship in the world - I am one of them."

Then a deity who was a former blood relative, having compassion and seeking the welfare of Bāhiya of the Bark-cloth, knowing with her mind the reflection in his mind, approached Bāhiya of the Bark-cloth; having approached, he said this to Bāhiya Dārucīriya - "You, Bāhiya, are neither an Arahant, nor have you entered the path to Arahantship. You do not even have that practice by which you could be an Arahant or enter the path to Arahantship."

"Then who in this world with its deities are Arahants or have entered the path to Arahantship?" "There is, Bāhiya, a city named Sāvatthī in the northern regions. That Blessed One, the Arahant, the Fully Enlightened One is dwelling there at present. For that Blessed One, Bāhiya, is both an Arahant and teaches the Teaching for Arahantship."

Then Bāhiya Dārucīriya, moved by that deity, departed from Suppāraka right away. With a one-night stay everywhere, he approached Sāvatthī, Jeta's Grove, Anāthapiṇḍika's monastery. Now on that occasion several monks were walking up and down in the open air. Then Bāhiya Dārucīriya approached those monks; having approached, he said this to those monks - "Where, venerable sir, is the Blessed One dwelling at present, the Arahant, the Fully Enlightened One? For we wish to see that Blessed One, the Arahant, the Fully Enlightened One." "The Blessed One has entered among the houses for alms, Bāhiya."

Then Bāhiya Dārucīriya, in great haste, left Jeta's Grove and entered Sāvatthī, where he saw the Blessed One walking for alms in Sāvatthī, inspiring and pleasing, with peaceful faculties and peaceful mind, having attained the supreme taming and serenity, tamed, guarded, with restrained faculties, a nāga. Having seen him, he approached the Blessed One; having approached, having prostrated himself with his head at the Blessed One's feet, he said this to the Blessed One - "May the Blessed One teach me the Teaching, Venerable Sir; may the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time." When this was said, the Blessed One said this to Bāhiya Dārucīriya: "It is not yet the right time, Bāhiya, we have entered among the houses for alms."

For the second time, Bāhiya Dārucīriya said this to the Blessed One - "This is hard to know, Venerable Sir, whether there will be obstacles to the life of the Blessed One, or obstacles to my life. May the Blessed One teach me the Teaching, Venerable Sir; may the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time." For the second time, the Blessed One said this to Bāhiya Dārucīriya - "It is not yet the right time, Bāhiya, we have entered among the houses for alms."

For the third time, Bāhiya Dārucīriya said this to the Blessed One - "This is hard to know, Venerable Sir, whether there will be obstacles to the life of the Blessed One, or obstacles to my life. "May the Blessed One teach me the Teaching, Venerable Sir; may the Fortunate One teach the Teaching, which would be for my welfare and happiness for a long time."

"Therefore, Bāhiya, you should train thus - 'in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized.' Thus, Bāhiya, should you train. When, Bāhiya, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized, then, Bāhiya, you will not be by that; when, Bāhiya, you will not be by that, then, Bāhiya, you will not be there; when, Bāhiya, you will not be there, then, Bāhiya, you will be neither here nor there nor in between. This is the end of suffering."

Then through this brief teaching of the Teaching by the Blessed One, the mind of Bāhiya of the Bark-cloth was immediately liberated from the taints without clinging.

Then the Blessed One, having given this brief exhortation to Bāhiya Dārucīriya, departed. Then, not long after the Blessed One had departed, a young cow with a calf attacked Bāhiya Dārucīriya and deprived him of life.

Then the Blessed One, having walked for alms in Sāvatthī and returned from the alms round after the meal, leaving the city together with many monks, saw that Bāhiya Dārucīriya had died; Having seen them, he addressed the monks: "Monks, take the body of Bāhiya of the Bark-cloth; having placed it on a bier, carry it away and cremate it; and build a monument for him. Monks, your fellow monk has died."

"Yes, Venerable Sir," those monks replied to the Blessed One and having placed the body of Bāhiya of the Bark-cloth on a bier, carried it away, cremated it, and built a monument for him, they 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 body of Bāhiya Dārucīriya has been cremated, and a monument has been built for him. What is his destination, what is his future state?" "Monks, Bāhiya Dārucīriya was wise, he practised in accordance with the Teaching, and he did not harass me concerning the Teaching. Monks, Bāhiya Dārucīriya has attained final Nibbāna."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

The First Chapter on Enlightenment is concluded.

Here is its summary -

2.

The Chapter on Mucalinda

1.

The Discourse about Mucalinda

11. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Mucalinda Tree, just after becoming fully awakened. Now on that occasion the Blessed One sat cross-legged for seven days experiencing the bliss of liberation.

Now on that occasion a great unseasonable storm-cloud arose with seven days of rainy weather, cold winds and gloomy conditions. Then Mucalinda, the dragon king, having left his abode, encircled the Blessed One's body seven times with his coils, and stood spreading his great hood above his head - "Let not cold affect the Blessed One, let not heat affect the Blessed One, let not contact with flies, mosquitoes, wind, sun, and serpents affect the Blessed One."

Then the Blessed One emerged from that concentration at the end of those seven days. Then Mucalinda, the dragon king, seeing that the sky was clear and free of clouds, unwound his coils from the Blessed One's body, withdrew his own form, created the form of a youth, and stood before the Blessed One with palms joined in reverential salutation, paying homage to the Blessed One.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

The Discourse on Kings

12. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when several monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "Friends, which of these two kings is wealthier, more affluent, with greater treasury, greater dominion, greater vehicles, greater forces, greater spiritual power, or greater influence: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?" This was the conversation of those monks that was interrupted.

Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?"

"Here, Venerable Sir, when we had returned from our almsround after our meal and were seated together in the assembly hall, this discussion arose: "Friends, which of these two kings is wealthier, more affluent, with greater treasury, greater dominion, greater vehicles, greater forces, greater spiritual power, or greater influence: King Seniya Bimbisāra of Magadha or King Pasenadi of Kosala?" This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

"It is not fitting for you, monks, clansmen who have gone forth from the household life into homelessness out of faith, that you should engage in such talk. When you gather together, monks, you should do one of two things: hold a discussion about the Teaching, or maintain noble silence."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

The Discourse on the Stick

13. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several boys between Sāvatthī and Jeta's Grove were hitting a snake with a stick. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Blessed One saw several boys between Sāvatthī and Jeta's Grove hitting a snake with a stick.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

4.

Discourse on Honour

14. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. The Community of monks too was honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. But the wanderers of other sects were not honoured, not respected, not revered, not venerated, not esteemed, and were not recipients of robes, almsfood, lodgings and medicinal requisites. Then those wanderers of other sects, unable to bear the honour shown to the Blessed One and the Community of monks, upon seeing monks in the village or forest, abused, reviled, angered and harassed them with harsh speech.

Then several monks 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 - "At present, Venerable Sir, the Blessed One is honoured, respected, revered, venerated and esteemed, and is a recipient of robes, almsfood, lodgings and medicinal requisites. The Community of monks too is honoured, respected, revered, venerated and esteemed, and is a recipient of robes, almsfood, lodgings and medicinal requisites. But the wanderers of other sects are not honoured, not respected, not revered, not venerated, not esteemed, and are not recipients of robes, almsfood, lodgings and medicinal requisites. Then, Venerable Sir, those wanderers of other sects, unable to bear the honour shown to the Blessed One and the Community of monks, upon seeing monks in the village or forest, abuse, revile, anger and harass them with harsh speech."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

Discourse on the Male Lay Follower

15. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a certain male lay follower from Icchānaṅgala had arrived at Sāvatthī on some business. Then that male lay follower, having completed his business in Sāvatthī, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When that male lay follower was seated to one side, the Blessed One said this to him - "It has been a long time, lay follower, since you took the opportunity to come here."

"For a long time, Venerable Sir, I have wanted to come to see the Blessed One, but I was occupied with various duties and tasks. thus I was unable to come to see the Blessed One."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

The Discourse on the Pregnant Woman

16. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a young woman, the wife of a certain wanderer, was pregnant and near her delivery time. Then that female wanderer said this to that wanderer - "Go, brahmin, bring oil, which will be for me when I give birth."

When this was said, that wanderer said this to that female wanderer - "But where, madam, shall I bring oil from?" For the second time that female wanderer said this to that wanderer - "Go, brahmin, bring oil, which will be for me when I give birth." For a second time that wanderer said this to that female wanderer - "But where, madam, shall I bring oil from?" For the third time that female wanderer said this to that wanderer - "Go, brahmin, bring oil, which will be for me when I give birth."

Now on that occasion in King Pasenadi of Kosala's storehouse, ascetics and brahmins were given as much ghee or oil as they wished to drink, but not to take away.

Then this occurred to that wanderer - "Now in King Pasenadi of Kosala's storehouse, ascetics and brahmins are given as much ghee or oil as they wish to drink, but not to take away. What if I were to go to King Pasenadi of Kosala's storehouse, drink as much oil as I wish, return home, vomit it up, and give it, which will be for her when she gives birth?"

Then that wanderer, having gone to King Pasenadi of Kosala's storehouse and drunk as much oil as he wished, having returned home, could neither bring it up nor pass it down. Being touched by painful, severe, harsh, bitter feelings, he rolled back and forth.

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Blessed One saw that wanderer being touched by painful, severe, harsh, bitter feelings, rolling back and forth.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

Discourse on the Only Son

17. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a certain male lay follower's only son, dear and agreeable, had died.

Then several male lay followers with wet clothes and wet hair approached the Blessed One in the middle of the day; having approached, they paid homage to the Blessed One and sat down to one side. When those male lay followers were seated to one side, the Blessed One said this: "Why are you, male lay followers, coming here in the middle of the day with wet clothes and wet hair?"

When this was said, that male lay follower said this to the Blessed One - "Venerable Sir, my only son, dear and agreeable, has died. That is why we are coming here in the middle of the day with wet clothes and wet hair."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

The Discourse on Suppavāsā

18. Thus have I heard - On one occasion the Blessed One was dwelling at Kuṇḍikā in the Kuṇḍadhāna Grove. Now on that occasion Suppavāsā, daughter of Koliya, had been carrying a child in her womb for seven years. For seven days she was in difficult labour, being touched by painful, severe, harsh, bitter feelings, she endured with three thoughts: "Indeed, the Blessed One is fully enlightened who teaches the Teaching for the abandoning of such suffering; Indeed, the Community of the Blessed One's disciples is practising well who are practising for the abandoning of such suffering; Indeed, that Nibbāna is truly blissful where such suffering is not found."

Then Suppavāsā, daughter of Koliya, addressed her husband: "Come, young master, go to the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name; ask if he is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Venerable Sir, Suppavāsā, daughter of Koliya, pays homage with her head at the Blessed One's feet; and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort.' And say this: 'Venerable Sir, Suppavāsā, daughter of Koliya, has been carrying a child in her womb for seven years. For seven days she was in difficult labour, being touched by painful, severe, harsh, bitter feelings, she endured with three thoughts: Indeed, the Blessed One is fully enlightened who teaches the Teaching for the abandoning of such suffering; Indeed, the Community of the Blessed One's disciples is practising well who are practising for the abandoning of such suffering; Indeed, that Nibbāna is truly blissful where such suffering is not found.'"

"Yes, madam," that Koliyan replied to Suppavāsā, daughter of Koliya, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the son of Koliya said this to the Blessed One - "Venerable Sir, Suppavāsā, daughter of Koliya, pays homage with her head at the Blessed One's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort; and he says this - 'Venerable Sir, Suppavāsā, daughter of Koliya, has been carrying a child in her womb for seven years. For seven days she was in difficult labour, being touched by painful, severe, harsh, bitter feelings, she endured with three thoughts: Indeed, the Blessed One is fully enlightened who teaches the Teaching for the abandoning of such suffering; Indeed, the Community of the Blessed One's disciples is practising well who are practising for the abandoning of such suffering; Indeed, that Nibbāna is truly blissful where such suffering is not found.'"

"May Suppavāsā, daughter of Koliya, be happy; "may she give birth to a healthy child while being healthy." And with the Blessed One's words, Suppavāsā, daughter of Koliya, being happy and healthy, gave birth to a healthy child.

"Yes, Venerable Sir," that Koliyan, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and returned to his own house. That Koliyan saw Suppavāsā, daughter of Koliya, happy and healthy, having given birth to a healthy child. Having seen this, this occurred to him: "It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the Truth Finder, that with the Blessed One's words, this Suppavāsā, daughter of Koliya, being happy and healthy, would give birth to a healthy child!" He was satisfied, delighted, filled with rapture and happiness.

Then Suppavāsā, daughter of Koliya, addressed her husband: "Come, young master, go to the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, Suppavāsā, daughter of Koliya, pays homage with her head at the Blessed One's feet'; and say this: 'Venerable Sir, Suppavāsā, daughter of Koliya, has been carrying a child in her womb for seven years. After seven days in difficult labour she is now happy and healthy, having given birth to a healthy child. She invites the Community of monks with the Buddha at its head for meals for seven days. May the Blessed One together with the Community of monks accept Suppavāsā, daughter of Koliya's seven meals.'"

"Yes, madam," that Koliyan replied to Suppavāsā, daughter of Koliya, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that son of Koliya said this to the Blessed One -

"Venerable Sir, Suppavāsā, daughter of Koliya, pays homage with her head at the Blessed One's feet; and he says this - 'Venerable Sir, Suppavāsā, daughter of Koliya, has been carrying a child in her womb for seven years. After seven days in difficult labour she is now happy and healthy, having given birth to a healthy child. She invites the Community of monks with the Buddha at its head for meals for seven days. May the Blessed One together with the Community of monks accept Suppavāsā, daughter of Koliya's seven meals.'"

Now on that occasion the Community of monks with the Buddha at its head had been invited by a certain male lay follower for tomorrow's meal. And that male lay follower was the Venerable Mahāmoggallāna's attendant. Then the Blessed One addressed the Venerable Mahāmoggallāna: "Come, Moggallāna, go to that male lay follower; having approached, tell that male lay follower thus: 'Friend, Suppavāsā, daughter of Koliya, has been carrying a child in her womb for seven years. After seven days in difficult labour she is now happy and healthy, having given birth to a healthy child. She invites the Community of monks with the Buddha at its head for meals for seven days. Let Suppavāsā, daughter of Koliya, make seven meals, afterwards you will make yours.' He is your attendant."

"Yes, Venerable Sir," the Venerable Mahāmoggallāna replied to the Blessed One and approached that male lay follower; having approached, he said this to that male lay follower - "Friend, Suppavāsā, daughter of Koliya, has been carrying a child in her womb for seven years. After seven days in difficult labour she is now happy and healthy, having given birth to a healthy child. She invites the Community of monks with the Buddha at its head for meals for seven days. Let Suppavāsā, daughter of Koliya, make seven meals, afterwards you will make yours."

"If, Venerable Sir, the Venerable Mahāmoggallāna would be guarantor of three things - "of wealth and life and faith, let Suppavāsā, daughter of Koliya, make seven meals, afterwards I will make mine." "I will be guarantor of two things for you, friend - of wealth and life. But for faith, you yourself must be the guarantor."

"If, Venerable Sir, the Venerable Mahāmoggallāna would be guarantor of two things - of wealth and life, let Suppavāsā, daughter of Koliya, make seven meals, afterwards I will make mine."

Then the Venerable Mahāmoggallāna, having convinced that male lay follower, approached the Blessed One; having approached, he said this to the Blessed One - "That male lay follower, Venerable Sir, has been persuaded by me; let Suppavāsā, daughter of Koliya, make seven meals, afterwards he will make his."

Then Suppavāsā, daughter of Koliya, served and satisfied with her own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft, for seven days, and she made that boy pay homage to the Blessed One and to the entire Community of monks.

Then the Venerable Sāriputta said this to that boy: "Are you keeping well, boy, are you comfortable, do you have any pain?" "How could I be keeping well, Venerable Sāriputta, how could I be comfortable! I have spent seven years in a vessel of blood."

Then Suppavāsā, daughter of Koliya - She was delighted, joyful, filled with rapture and happiness, thinking "My son is conversing with the General of the Teaching." Then the Blessed One (having known that Suppavāsā, daughter of Koliya, was delighted, joyful, filled with rapture and happiness) said this to Suppavāsā, daughter of Koliya - "Would you wish, Suppavāsā, for another such son?" "I would wish, Blessed One, for seven more such sons."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

The Discourse to Visākhā

19. 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. Now on that occasion Visākhā, Migāra's Mother, had some business that depended on King Pasenadi of Kosala. King Pasenadi of Kosala did not settle it according to her wish.

Then Visākhā, Migāra's Mother, approached the Blessed One in the middle of the day; 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?" "Here, Venerable Sir, I have some business that depends on King Pasenadi of Kosala; King Pasenadi of Kosala does not settle it according to my wish."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

The Discourse to Bhaddiya

20. Thus have I heard - On one occasion the Blessed One was dwelling at Anupiyā in the Mango Grove. Now on that occasion the Venerable Bhaddiya, son of Kāḷīgodhā, whether gone to the forest, to the root of a tree, or to an empty hut, would frequently make this inspired utterance - "Oh happiness, oh happiness!"

Several monks heard the Venerable Bhaddiya, son of Kāḷīgodhā, whether gone to the forest, to the root of a tree, or to an empty hut, frequently making this inspired utterance - "Oh happiness, oh happiness!" Having heard this, this occurred to them: "Without doubt, friend, the Venerable Bhaddiya, son of Kāḷīgodhā, lives the holy life without delight, recalling the happiness of kingship he had previously when he was a householder, and that is why, whether gone to the forest, to the root of a tree, or to an empty hut, he frequently makes this inspired utterance - 'Oh happiness, oh happiness!'"

Then several monks 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 Venerable Bhaddiya, son of Kāḷīgodhā, whether gone to the forest, to the root of a tree, or to an empty hut, would frequently make this inspired utterance - 'Oh happiness, oh happiness!' Without doubt, Venerable Sir, the Venerable Bhaddiya, son of Kāḷīgodhā, lives the holy life without delight. Recalling the happiness of kingship he had previously when he was a householder, whether gone to the forest, to the root of a tree, or to an empty hut, he frequently makes this inspired utterance - 'Oh happiness, oh happiness!'"

Then the Blessed One addressed a certain monk: "Come, monk, address the monk Bhaddiya in my name: 'Friend Bhaddiya, the Teacher calls you.'"

"Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Bhaddiya, son of Kāḷīgodhā; having approached, he said this to Bhaddiya, son of Kāḷīgodhā - "Friend Bhaddiya, the Teacher calls you." "Yes, friend," the Venerable Bhaddiya, son of Kāḷīgodhā, replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Bhaddiya, son of Kāḷīgodhā, was seated to one side, the Blessed One said this to him -

"Is it true, Bhaddiya, that whether gone to the forest, to the root of a tree, or to an empty hut, you frequently make this inspired utterance - 'Oh happiness, oh happiness!'" "Yes, Venerable Sir."

"But what benefit, Bhaddiya, do you see that whether gone to the forest, to the root of a tree, or to an empty hut, you frequently make this inspired utterance - 'Oh happiness, oh happiness!'" "Venerable Sir, formerly when I was a householder ruling the kingdom, there was well-arranged protection inside the inner quarters and outside the inner quarters, inside the city and outside the city, inside the country and outside the country. Yet, Venerable Sir, though being thus protected and guarded, I lived in fear, agitated, distrustful and terrified. But now, Venerable Sir, whether gone to the forest, to the root of a tree, or to an empty hut, alone I live without fear, without agitation, without distrust, without terror, at ease, with lowered pride, subsisting on what others give, with a mind like a wild deer. Venerable Sir, seeing this benefit, whether gone to the forest, to the root of a tree, or to an empty hut, I frequently make this inspired utterance - 'Oh happiness, oh happiness!'"

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

The Second Chapter on Mucalinda is concluded.

Here is its summary -

3.

The Chapter on Nanda

1.

Discourse on Results Born of Action

21. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a certain monk was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, enduring painful, severe, harsh, bitter feelings due to the result of past action, mindful, clearly comprehending, without being distressed.

The Blessed One saw that monk sitting not far away, having folded his legs crosswise, straightened his body, enduring painful, severe, harsh, bitter feelings due to the result of past action, mindful, clearly comprehending, without being distressed.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

The Discourse on Delight

22. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Nanda, the Blessed One's brother, his maternal aunt's son, said this to several monks - "Friends, I live the holy life without delight; I cannot maintain the holy life, I will reject the training and return to what is inferior."

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 - "Venerable Sir, the Venerable Nanda, the Blessed One's brother, his maternal aunt's son, said this to several monks - 'Friends, I live the holy life without delight, I cannot maintain the holy life, I will reject the training and return to what is inferior.'"

Then the Blessed One addressed a certain monk: "Come, monk, address the monk Nanda in my name: 'Friend Nanda, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Nanda; having approached, he said this to the Venerable Nanda - "Friend Nanda, the Teacher calls you."

"Yes, friend," the Venerable Nanda replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Nanda was seated to one side, the Blessed One said this to him -

"Is it true, Nanda, that you told many monks thus - 'Friends, I live the holy life without delight, I cannot maintain the holy life, I will reject the training and return to what is inferior.'" "Yes, Venerable Sir."

"But why, Nanda, do you live the holy life without delight, cannot maintain the holy life, will reject the training and return to what is inferior?" "Venerable Sir, when I was leaving home, the beautiful Sākiyan lady, with her hair half-combed, looked at me and said this: 'Please come back soon, young master.' Venerable Sir, remembering that, I live the holy life without delight, I cannot maintain the holy life, I will reject the training and return to what is inferior."

Then the Blessed One, taking the Venerable Nanda by the arm - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from Jetavana and appeared among the Tāvatiṃsa devas.

Now on that occasion about five hundred celestial nymphs with feet like doves had come to attend upon Sakka, lord of devas. Then the Blessed One addressed the Venerable Nanda: "Do you see, Nanda, these five hundred celestial nymphs with feet like doves?" "Yes, Venerable Sir."

"What do you think, Nanda, which is more beautiful, more attractive, more inspiring: the Sakyan beauty Janapadakalyāṇī, or these five hundred celestial nymphs with feet like doves?" "Just as, Venerable Sir, a mutilated female monkey with ears and nose cut off, even so, Venerable Sir, Sākiyan Beauty of the Countryside does not come up to any reckoning, any fraction, any comparison with these five hundred celestial nymphs. Indeed, these five hundred celestial nymphs are far more beautiful, far more lovely, and far more pleasing to behold."

"Delight, Nanda, delight, Nanda! I guarantee you the gaining of five hundred celestial nymphs with feet like doves." "If, Venerable Sir, the Blessed One guarantees me the gaining of five hundred celestial nymphs with feet like doves, I will delight in the holy life under the Blessed One, Venerable Sir."

Then the Blessed One, taking the Venerable Nanda by the arm - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from among the Tāvatiṃsa deities and appeared in Jetavana.

The monks heard: "It seems the Venerable Nanda, the Blessed One's brother, his maternal aunt's son, lives the holy life for the sake of celestial nymphs; it seems the Blessed One guarantees him the gaining of five hundred celestial nymphs with feet like doves."

Then the monks who were friends of the Venerable Nanda addressed the Venerable Nanda as a hireling and as one who was bought - "It seems the Venerable Nanda is a hireling, it seems the Venerable Nanda is bought, he lives the holy life for the sake of celestial nymphs; it seems the Blessed One guarantees him the gaining of five hundred celestial nymphs with feet like doves."

Then the Venerable Nanda, being distressed, ashamed, and disgusted at being addressed by the monks who were his friends as a hireling and as one who was bought, 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 Nanda became one of the Arahants.

Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One - "Venerable Sir, the Venerable Nanda, the Blessed One's brother, his maternal aunt's son, 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." Knowledge also arose in the Blessed One - "Nanda, 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."

Then the Venerable Nanda, when that night had passed, 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 Nanda said this to the Blessed One - "Venerable Sir, I release the Blessed One from his guarantee about gaining five hundred celestial nymphs with feet like doves." "Nanda, I had already encompassed your mind with my mind and understood - 'Nanda, 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.' Deities too informed me of this matter - 'Venerable Sir, the Venerable Nanda, the Blessed One's brother, his maternal aunt's son, 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.' When your mind was liberated from the taints without clinging, Nanda, then I was released from that guarantee."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

The Discourse about Yasoja

23. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion about five hundred monks headed by Yasoja had arrived at Sāvatthī to see the Blessed One. And while those visiting monks were exchanging greetings with the resident monks and preparing their lodgings and putting away their bowls and robes, they were very loud and noisy.

Then the Blessed One addressed the Venerable Ānanda: "Who, Ānanda, are making this loud noise, this great noise? One would think they were fishermen at the fish harvest!" "Venerable Sir, these are about five hundred monks headed by Yasoja who have arrived at Sāvatthī to see the Blessed One. Those visiting monks are very loud and noisy while exchanging greetings with the resident monks and preparing their lodgings and putting away their bowls and robes." "Then, Ānanda, address those monks in my name: 'The Teacher calls you, Venerables.'"

"Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls you, Venerables." "Yes, friend," those monks replied to the Venerable Ānanda and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those monks were seated to one side, the Blessed One said this:

"Why, monks, are you making this loud noise, this great noise? One would think you were fishermen at the fish harvest!" When this was said, the Venerable Yasoja said this to the Blessed One - "Venerable Sir, these are about five hundred monks who have arrived at Sāvatthī to see the Blessed One. Those visiting monks are very loud and noisy while exchanging greetings with the resident monks and preparing their lodgings and putting away their bowls and robes." "Go, monks, I dismiss you; you are not to stay in my presence."

"Yes, Venerable Sir," those monks replied to the Blessed One and, having risen from their seats, paid homage to the Blessed One, circumambulated him, put their lodgings in order, took their bowls and robes, and set out on tour towards Vajjī. Wandering by stages among the Vajjians, they approached the river Vaggumudā; having approached, they made leaf huts on the bank of the river Vaggumudā and entered the rains retreat.

Then the Venerable Yasoja, having entered the rains retreat, addressed the monks: "Friends, we have been dismissed by the Blessed One who seeks our good, who seeks our welfare, having compassion, out of tender concern. Come, friends, let us live in such a way that the Blessed One would be pleased with our dwelling." "Yes, friend," those monks replied to the Venerable Yasoja. Then those monks, dwelling withdrawn, diligent, ardent, and resolute, realised the three true knowledges all together within that very same rains retreat.

Then the Blessed One, having stayed at Sāvatthī as long as he wished, set out on tour towards Vesālī. Wandering by stages, he arrived at Vesālī. There the Blessed One dwelt at Vesālī in the Great Wood in the Hall with the Peaked Roof.

Then the Blessed One, having encompassed with his mind the minds of the monks dwelling on the banks of the Vaggumudā and having reflected on it, addressed the Venerable Ānanda: "Ānanda, that direction appears luminous to me, that direction appears radiant to me; where the monks of Vaggumudā's bank are dwelling. It is not disagreeable to me to go there mentally. You should send, Ānanda, a messenger to the monks of Vaggumudā's bank: 'The Teacher calls you, Venerables, the Teacher wishes to see you.'"

"Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and approached a certain monk; having approached, he said this to that monk - "Come, friend, approach the monks who dwell on the bank of the Vaggumudhā; having approached, tell the monks who dwell on the bank of the Vaggumudhā thus: 'The Teacher calls you, Venerables, the Teacher wishes to see you.'"

"Yes, friend," that monk replied to the Venerable Ānanda - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the Peaked House Hall in the Great Wood and appeared before those monks on the bank of the river Vaggumudā. Then that monk said this to the monks on the bank of the Vaggumudā: "The Teacher calls you, Venerables, the Teacher wishes to see you."

"Yes, friend," those monks replied to that monk and, having put their lodgings in order, took their bowls and robes - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the bank of the river Vaggumudā and appeared before the Blessed One in the Peaked House Hall in the Great Wood. Now on that occasion the Blessed One was seated in the imperturbable concentration. Then it occurred to those monks: "In which dwelling is the Blessed One dwelling at present?" Then it occurred to those monks: "The Blessed One is dwelling at present in the imperturbable dwelling." All sat in imperturbable concentration.

Then the Venerable Ānanda, when the night had advanced, at the end of the first watch, rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir; the first watch has ended; the visiting monks have been sitting for a long time; may the Blessed One exchange greetings with the visiting monks." When this was said, the Blessed One remained silent.

For a second time, when the night had advanced, at the end of the middle watch, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir; the middle watch has ended; the visiting monks have been sitting for a long time; may the Blessed One exchange greetings with the visiting monks." For a second time, the Blessed One remained silent.

For a third time, when the night had advanced, at the end of the last watch, when dawn had broken, when the night was bright with joy, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir; the last watch has ended; dawn has broken; the night is bright with joy; the visiting monks have been sitting for a long time; may the Blessed One exchange greetings with the visiting monks."

Then the Blessed One, having emerged from that concentration, addressed the Venerable Ānanda: "If you knew, Ānanda, even that much would not occur to you. I, Ānanda, and these five hundred monks were all sitting in imperturbable concentration."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

4.

Discourse to Sāriputta

24. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, and established mindfulness before him. The Blessed One saw the Venerable Sāriputta sitting not far away, having folded his legs crosswise, straightened his body, and established mindfulness before him.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

The Mahāmoggallāna Discourse

25. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Mahāmoggallāna was seated not far from the Blessed One, having folded his legs crosswise, straightened his body, and internally well established mindfulness directed to the body. The Blessed One saw the Venerable Mahāmoggallāna sitting not far away, having folded his legs crosswise, straightened his body, and internally well established mindfulness directed to the body.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

The Discourse about Pilindavaccha

26. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Pilindavaccha was addressing the monks with the word 'outcaste'. Then several monks 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 Venerable Pilindavaccha is addressing the monks with the word 'outcaste'."

Then the Blessed One addressed a certain monk: "Come, monk, address the monk Pilindavaccha in my name: 'Friend Pilindavaccha, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Pilindavaccha; having approached, he said this to the Venerable Pilindavaccha: "Friend Pilindavaccha, the Teacher calls you."

"Yes, friend," the Venerable Pilindavaccha replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Pilindavaccha was seated to one side, the Blessed One said this to him - "Is it true, Vaccha, that you address monks with the word 'vasala'?" "Yes, Venerable Sir."

Then the Blessed One, having reflected on the Venerable Pilindavaccha's past life, addressed the monks - "Monks, do not be annoyed with the monk Vaccha. Monks, Vaccha does not address the monks with the word 'outcaste' out of hatred. Monks, for five hundred births without interruption the monk Vaccha was reborn in brahmin families. That word 'outcaste' has been habitually used by him for a long time. That is why Vaccha addresses the monks with the word 'outcaste'."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

Sakka's Gift Discourse

27. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Mahākassapa was dwelling in Pippali Cave, having sat cross-legged for seven days having entered a certain concentration. Then the Venerable Mahākassapa emerged from that concentration at the end of those seven days. Then this occurred to the Venerable Mahākassapa when he had emerged from that concentration - "what if I were to enter Rājagaha for alms?"

Now on that occasion about five hundred deities were eager to offer almsfood to the Venerable Mahākassapa. Then the Venerable Mahākassapa, having rejected those five hundred deities, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms.

Now on that occasion Sakka, lord of devas, wished to give almsfood to the Venerable Mahākassapa. Having created the appearance of a weaver, she weaves on a loom. Sujā, the asura maiden, fills the shuttle. Then the Venerable Mahākassapa, walking for alms on uninterrupted round in Rājagaha, approached the residence of Sakka, lord of deities. Sakka, lord of deities, saw the Venerable Mahākassapa coming from afar. Having seen him, he came out of the house, went forward to meet him, took the bowl from his hand, entered the house, took rice from a vessel, filled the bowl, and gave it to the Venerable Mahākassapa. That almsfood had many soups, many accompaniments, many flavourful accompaniments. Then this occurred to the Venerable Mahākassapa - "Who is this being who has such spiritual power?" Then this occurred to the Venerable Mahākassapa - "This is Sakka, lord of deities." Having known this, he said this to Sakka, lord of deities - "You have done this, Kosiya; do not do such a thing again." "Venerable Kassapa, we too need merit; we too should do meritorious deeds."

Then Sakka, lord of deities, having paid homage to the Venerable Mahākassapa, having circumambulated him, having risen into the air, uttered this inspired utterance three times in the sky, in space - "Oh, the supreme gift is well established in Kassapa! Oh, the supreme gift is well established in Kassapa!! Oh, the supreme gift is well established in Kassapa!!!" The Blessed One heard with the divine ear-element, which is purified and surpasses the human, Sakka, lord of deities, having risen into the air, uttering this inspired utterance three times in the sky, in space - "Oh, the supreme gift is well established in Kassapa! Oh, the supreme gift is well established in Kassapa!! Oh, the supreme gift is well established in Kassapa!!!"

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

Discourse on One Who Lives on Almsfood

28. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when several monks had returned from their almsround after their meal and were seated together in the Kareri Round Hall, this discussion arose:

"Friends, a monk who lives on almsfood, while walking for alms, from time to time gets to see agreeable forms with the eye, from time to time gets to hear agreeable sounds with the ear, from time to time gets to smell agreeable odours with the nose, from time to time gets to taste agreeable tastes with the tongue, from time to time gets to touch agreeable tactile objects with the body. Friends, a monk who lives on almsfood walks for alms being honoured, respected, revered, venerated and esteemed. Come, friends, let us too become those who live on almsfood. We too will get to see agreeable forms with the eye from time to time, we too will get to hear agreeable sounds with the ear from time to time, we too will get to smell agreeable odours with the nose from time to time, we too will get to taste agreeable tastes with the tongue from time to time, we too will get to touch agreeable tactile objects with the body from time to time; we too will walk for alms being honoured, respected, revered, venerated and esteemed." This was the conversation of those monks that was interrupted.

Then the Blessed One, having emerged from seclusion in the evening, approached the Kareri assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?"

"Here, Venerable Sir, when we had returned from our almsround after our meal and were seated together in the Kareri Round Hall, this discussion arose:

"Friends, a monk who lives on almsfood, while walking for alms, from time to time gets to see agreeable forms with the eye, from time to time gets to hear agreeable sounds with the ear, from time to time gets to smell agreeable odours with the nose, from time to time gets to taste agreeable tastes with the tongue, from time to time gets to touch agreeable tactile objects with the body. Friends, a monk who lives on almsfood walks for alms being honoured, respected, revered, venerated and esteemed. Come, friends, let us too become those who live on almsfood. We too will get to see agreeable forms with the eye from time to time... to touch tactile objects with the body. We too will walk for alms being honoured, respected, revered, venerated and esteemed." This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

"It is not fitting for you, monks, clansmen who have gone forth from the household life into homelessness out of faith, that you should engage in such talk. When you gather together, monks, you should do one of two things: hold a discussion about the Teaching, or maintain noble silence."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

The Discourse on Craft

29. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when several monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "Friends, who knows a craft? Who has trained in what craft? Which craft is the highest of crafts?"

Some there said thus: "The craft of elephant training is the highest of crafts." Some said thus: "The craft of horse training is the highest of crafts." Some said thus: "The craft of chariot making is the highest of crafts." Some said thus: "The craft of archery is the highest of crafts." Some said thus: "The craft of swordsmanship is the highest of crafts." Some said thus: "The craft of accounting is the highest of crafts." Some said thus: "The craft of calculation is the highest of crafts." Some said thus: "The craft of computation is the highest of crafts." Some said thus: "The craft of writing is the highest of crafts." Some said thus: "The craft of poetry is the highest of crafts." Some said thus: "The craft of philosophy is the highest of crafts." Some said thus: "The craft of statecraft is the highest of crafts." This was the conversation of those monks that was interrupted.

Then the Blessed One, having emerged from seclusion in the evening, approached the circular hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?"

"Here, Venerable Sir, when we had returned from our almsround after our meal and were seated together in the assembly hall, this discussion arose: "Friends, who knows a craft? Who has trained in what craft? Which craft is the highest of crafts?"

Some there said thus: "The craft of elephant training is the highest of crafts." Some said thus: "The craft of horse training is the highest of crafts"; some said thus: "The craft of chariot making is the highest of crafts"; some said thus: "The craft of archery is the highest of crafts"; some said thus: "The craft of swordsmanship is the highest of crafts", some said thus: "The craft of accounting is the highest of crafts" some said thus: "The craft of calculation is the highest of crafts"; some said thus: "The craft of computation is the highest of crafts"; some said thus: "The craft of writing is the highest of crafts"; some said thus: "The craft of poetry is the highest of crafts"; some said thus: "The craft of philosophy is the highest of crafts"; some said thus: "The craft of statecraft is the highest of crafts." "This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

"It is not fitting for you, monks, clansmen who have gone forth from the household life into homelessness out of faith, that you should engage in such talk. When you gather together, monks, you should do one of two things: hold a discussion about the Teaching, or maintain noble silence."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

Discourse on the World

30. Thus have I heard - On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Enlightenment Tree, just after becoming fully awakened. Now on that occasion the Blessed One sat cross-legged for seven days experiencing the bliss of liberation.

Then the Blessed One, having emerged from that concentration at the end of those seven days, surveyed the world with the eye of a Buddha. Surveying with the eye of a Buddha, the Blessed One saw beings being tormented by many torments and being consumed by many fevers - those born of lust, those born of hatred, and those born of delusion.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

"Whatever ascetics or brahmins spoke of release from existence through existence, I say all of them are not released from existence." "Whatever ascetics or brahmins spoke of release from existence through extermination, I say all of them are not released from existence."

"Dependent on acquisition this suffering originates, with the destruction of all clinging there is no origination of suffering. Look at this world; Many beings, overcome by ignorance, delighting in being, are not released; Whatever states of existence there are, in all places, in every way, all those states of existence are impermanent, suffering, and subject to change."

The Chapter on Nanda, the third, is concluded.

Here is its summary -

4.

The Chapter on Meghiya

1.

Discourse on Meghiya

31. Thus have I heard - On one occasion the Blessed One was dwelling at Cālikā on Mount Cālika. Now on that occasion the Venerable Meghiya was the Blessed One's attendant. Then the Venerable Meghiya approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the Venerable Meghiya said this to the Blessed One - "Venerable Sir, I wish to enter Jantugāma for alms." "Now is the time you think fit, Meghiya."

Then the Venerable Meghiya, having dressed in the morning and taking his bowl and robe, entered Jantugāma for alms. Having walked for alms in Jantugāma and returned from his almsround after the meal, he approached the bank of the river Kimikāḷā. While walking and wandering for exercise on the bank of the river Kimikāḷā, the Venerable Meghiya saw a mango grove that was pleasing, charming, and delightful. Having seen this, this occurred to him: "This mango grove is indeed pleasing, charming, and delightful. Indeed, this is suitable for the striving of a clansman who seeks striving. If the Blessed One would permit me, I would come to this mango grove for striving."

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

"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Jantugāma for alms. Having walked for alms in Jantugāma and returned from the alms round after the meal, I approached the bank of the river Kimikāḷā. Venerable Sir, while walking and wandering for exercise on the bank of the river Kimikāḷā, I saw a mango grove that was pleasing, charming, and delightful. Having seen this, this occurred to me - 'This mango grove is indeed pleasing, charming, and delightful. Indeed, this is suitable for the striving of a clansman who seeks striving. If the Blessed One would permit me, I would come to this mango grove for striving.' "Venerable Sir, if the Blessed One permits me, I would go to that mango grove for striving."

When this was said, the Blessed One said this to the Venerable Meghiya - "Wait, Meghiya, I am alone for now, until some other monk comes."

For the second time, the Venerable Meghiya said this to the Blessed One - "Venerable Sir, for the Blessed One there is nothing further to be done and no repetition of what has been done. But for me, Venerable Sir, there is something further to be done and there is repetition of what has been done. If the Blessed One permits me, I would go to that mango grove for striving." For the second time, the Blessed One said this to the Venerable Meghiya - "Wait, Meghiya, I am alone for now, until some other monk comes."

For the third time, the Venerable Meghiya said this to the Blessed One - "Venerable Sir, for the Blessed One there is nothing further to be done and no repetition of what has been done. But for me, Venerable Sir, there is something further to be done and there is repetition of what has been done. If the Blessed One permits me, I would go to that mango grove for striving." "When you speak of striving, Meghiya, what can we say? Now is the time you think fit, Meghiya."

Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him, and approached that mango grove; having approached and entered that mango grove, he sat down for the day's abiding at the foot of a certain tree. Then while the Venerable Meghiya was dwelling in that mango grove, for the most part three evil, unwholesome thoughts occurred to him, that is: The thought of sensual pleasure, thought of ill will, thought of harmfulness.

Then this occurred to the Venerable Meghiya - "It is wonderful indeed! It is marvellous indeed! We went forth from home into homelessness out of faith and with a vow. Yet we are obsessed by these three evil, unwholesome thoughts, that is: The thought of sensual pleasure, thought of ill will, thought of harmfulness."

Then the Venerable Meghiya, having emerged from seclusion in the evening, 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 Meghiya said this to the Blessed One - "Here, Venerable Sir, while dwelling in that mango grove, for the most part three evil, unwholesome thoughts occurred to me, that is: The thought of sensual pleasure, thought of ill will, thought of harmfulness. Then, Venerable Sir, I thought: 'It is wonderful indeed! It is marvellous indeed! We went forth from home into homelessness out of faith and with a vow. Yet we are obsessed by these three evil, unwholesome thoughts, that is: The thought of sensual pleasure, thought of ill will, thought of harmfulness.'"

"Meghiya, for the liberation of mind that is not fully mature, five things lead to its maturity. What are the five?

"Here, Meghiya, a monk has good friends, good companions, good associates. Meghiya, for the liberation of mind that is not fully mature, this is the first thing that leads to its maturity.

"Furthermore, Meghiya, 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. Meghiya, for the liberation of mind that is not fully mature, this is the second thing that leads to its maturity.

"Furthermore, Meghiya, that talk which is conducive to effacement, favourable to freeing the mind from hindrances, and which leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is: talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation; he gains these kinds of talk easily, without difficulty, without trouble. Meghiya, for the liberation of mind that is not fully mature, this is the third thing that leads to its maturity.

Furthermore, Meghiya, 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. Meghiya, for the liberation of mind that is not fully mature, this is the fourth thing that leads to its maturity.

Furthermore, Meghiya, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. Meghiya, for the liberation of mind that is not fully mature, this is the fifth thing that leads to its maturity. Meghiya, for the liberation of mind that is not fully mature, these five things lead to its maturity.

"Meghiya, this is to be expected of a monk who has good friends, good companions, good associates, that he will be virtuous, will dwell restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, will train in the training rules he has undertaken.

"Meghiya, this is to be expected of a monk who has good friends, good companions, good associates, that that talk which is conducive to effacement, favourable to freeing the mind from hindrances, and which leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is: talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation; he will gain these kinds of talk easily, without difficulty, without trouble.

"Meghiya, this is to be expected of a monk who has good friends, good companions, good associates, that he will dwell 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.

"Meghiya, this is to be expected of a monk who has good friends, good companions, good associates, that he will be wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering.

"And then, Meghiya, that monk, being established in these five things, should further develop four things - The unattractive should be developed for the abandoning of lust, loving-kindness should be developed for the abandoning of ill will, mindfulness of breathing should be developed for cutting off thoughts, the perception of impermanence should be developed for uprooting the conceit 'I am'. For one who perceives impermanence, Meghiya, the perception of non-self becomes established; one who perceives non-self achieves the uprooting of the conceit 'I am', attaining Nibbāna in this very life."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

The Discourse on the Agitated

32. Thus have I heard - On one occasion the Blessed One was dwelling at Kusinārā in the sal grove of the Mallians at Upavattana. Now on that occasion many monks were dwelling not far from the Blessed One in a forest hut, being haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties.

The Blessed One saw those many monks dwelling not far away in a forest hut, being haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

The Cowherd Discourse

33. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. Then the Blessed One left the road and approached the foot of a certain tree; having approached, he sat down on the prepared seat.

Then a certain cowherd approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One instructed, inspired, roused and gladdened that cowherd with a Teaching talk.

Then that cowherd, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, said this to the Blessed One: "May the Blessed One together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then that cowherd, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then that cowherd, when that night had passed, had abundant rice porridge with little water and fresh ghee prepared in his own residence and had the time announced to the Blessed One - "It is time, Venerable Sir, the meal is ready." Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to that cowherd's residence; having approached, he sat down on the prepared seat. Then that cowherd served and satisfied with his own hands the Community of monks with the Buddha at its head with rice porridge with little water and fresh ghee. Then that cowherd, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. The Blessed One instructed, inspired, roused and gladdened that cowherd, who was seated to one side, with a talk on the Teaching, then rose from his seat and departed. Then, not long after the Blessed One had departed, a certain person deprived that cowherd of life at the boundary.

Then several monks 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, that cowherd who today served and satisfied with his own hands the Community of monks with the Buddha at its head with rice porridge with little water and fresh ghee has, it seems, Venerable Sir, been deprived of life by a certain person at the boundary."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

4.

The Discourse on the Spirit's Blow

34. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at the Pigeon Cave. Now on that occasion the Venerable Sāriputta was seated in the open air on a moonlit night, with newly shaven head, having entered a certain concentration.

Now on that occasion two spirits who were friends were going from the northern direction to the southern direction on some business. Those yakkhas saw the Venerable Sāriputta seated in the open air on a moonlit night, with newly shaven head. Having seen him, one yakkha said this to a second yakkha - "A thought occurs to me, friend, to strike this ascetic on the head." When this was said, that yakkha said this to that yakkha - "Enough, friend, do not attack the ascetic. Excellent, friend, is that ascetic, of great spiritual power, of great might."

For a second time that yakkha said this to that yakkha - "A thought occurs to me, friend, to strike this ascetic on the head." For a second time that yakkha said this to that yakkha - "Enough, friend, do not attack the ascetic. Excellent, friend, is that ascetic, of great spiritual power, of great might." For the third time that yakkha said this to that yakkha - "A thought occurs to me, friend, to strike this ascetic on the head." For the third time that yakkha said this to that yakkha - "Enough, friend, do not attack the ascetic. Excellent, friend, is that ascetic, of great spiritual power, of great might."

Then that yakkha, disregarding that yakkha, gave a blow to the head of the Venerable Elder Sāriputta. So great was that blow that it could have felled a dragon of seven or seven and a half ratanas, or split a great mountain peak. Then that spirit, having said "I am burning! I am burning!" fell right there into the great hell.

The Venerable Mahāmoggallāna saw with the divine eye, which is purified and surpasses the human, that blow being given by that spirit to the head of the Venerable Elder Sāriputta. Having seen, he approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "How are you, friend, are you keeping well, are you comfortable, do you have any pain?" "I am keeping well, friend Moggallāna, I am comfortable, friend Moggallāna; however, I have a slight headache."

"It is wonderful, friend Sāriputta, marvellous, friend Sāriputta! How great is the spiritual power and might of the Venerable Sāriputta! Here, friend Sāriputta, a certain spirit gave a blow to your head. So great was that blow that it could have felled a dragon of seven or seven and a half ratanas, or split a great mountain peak, yet the Venerable Sāriputta spoke thus: 'I am keeping well, friend Moggallāna, I am comfortable, friend Moggallāna; however, I have a slight headache.'

"It is wonderful, friend Moggallāna, marvellous, friend Moggallāna! How great is the spiritual power and might of the Venerable Mahāmoggallāna that he can even see a spirit! But we cannot even see a dust-goblin."

The Blessed One heard this conversation between those two great arahants with the divine ear-element, which is purified and surpasses the human.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

The Discourse on the Dragon

35. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion the Blessed One was dwelling crowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples. Crowded, he dwelt painfully, not at ease. Then this occurred to the Blessed One - "I am now dwelling crowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples. Crowded, I dwell painfully, not at ease. What if I were to dwell alone, withdrawn from the group?"

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Kosambī for alms. Having walked for alms in Kosambī and returned from the alms round after the meal, having himself put his lodging in order and taking his bowl and robe, without addressing his attendant and without taking leave of the Community of monks, he set out wandering alone, without a companion, towards Pālileyyaka. Wandering by stages, he arrived at Pālileyyaka. There the Blessed One dwelt at Pālileyyaka in the Protected Grove at the root of the auspicious Sāla tree.

A certain bull elephant too was dwelling crowded by elephants, cow-elephants, young elephants, and baby elephants. He eats grass with broken tips, they eat his broken-off branches, he drinks muddy water, and when he emerges from bathing, the cow-elephants go rubbing against his body. Crowded, he dwelt painfully, not at ease. Then this occurred to that bull elephant: "I am now dwelling crowded with elephants, cow-elephants, young elephants, and baby elephants. I eat grass with broken tips, they eat my broken-off branches, I drink muddy water, and when I emerge from bathing, the cow-elephants go rubbing against my body. Crowded, I dwell painfully, not at ease. What if I were to dwell alone, withdrawn from the group?"

Then that bull elephant, having departed from the herd, approached the Blessed One at the root of the auspicious Sāla tree in the protected grove of Pālileyyaka. There that bull elephant would make bare the area where the Blessed One dwelt, and with his trunk he would provide the Blessed One with drinking and washing water.

Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - "Formerly I dwelt crowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples. Crowded, I dwelt painfully, not at ease. Now I dwell uncrowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples. Uncrowded, I dwell happily, at ease."

Then this reflection arose in that bull elephant's mind - "Formerly I dwelt crowded with elephants, cow-elephants, young elephants, and baby elephants. I ate grass with broken tips, they ate my broken-off branches, I drank muddy water, and when I emerged from bathing, the cow-elephants went rubbing against my body. Crowded, I dwelt painfully, not at ease. Now I dwell uncrowded with elephants, cow-elephants, young elephants, and baby elephants. I eat grass with unbroken tips, they do not eat my broken-off branches, I drink clear water, and when I emerge from bathing, the cow-elephants do not go rubbing against my body. Uncrowded, I dwell happily, at ease."

Then the Blessed One, having understood his own solitude and having comprehended with his mind the reflection in the mind of that bull elephant, on that occasion uttered this inspired utterance:

6.

The Discourse about Piṇḍola

36. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Piṇḍolabhāradvāja was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, being a forest-dweller, an almsfood-eater, a rag-robe wearer, a three-robe user, of few wishes, content, secluded, aloof, energetic, speaking on ascetic practices, intent on higher mind.

The Blessed One saw the Venerable Piṇḍolabhāradvāja sitting not far away, having folded his legs crosswise, straightened his body, being a forest-dweller, an almsfood-eater, a rag-robe wearer, a three-robe user, of few wishes, content, secluded, aloof, energetic, speaking on ascetic practices, intent on higher mind.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

Discourse to Sāriputta

37. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, being of few wishes, content, secluded, aloof, energetic, intent on higher mind.

The Blessed One saw the Venerable Sāriputta sitting not far away, having folded his legs crosswise, straightened his body, being of few wishes, content, secluded, aloof, energetic, intent on higher mind.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

Discourse about Sundarī

38. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. The Community of monks too was honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. But the wanderers of other sects were not honoured, not respected, not revered, not venerated, not esteemed, and were not recipients of robes, almsfood, lodgings and medicinal requisites.

Then those wanderers of other sects, unable to bear the honour shown to the Blessed One and the Community of monks, approached the female wanderer Sundarī; having approached, they said this to Sundarī the wanderer - "Sister, are you able to act for the good of your relatives?" "What can I do, venerable ones? What am I not able to do? Even my life is given up for the good of my relatives."

"Then, sister, go frequently to Jeta's Grove." "Yes, venerable ones," Sundarī the wanderer, having agreed with those wanderers belonging to other sects, went frequently to Jeta's Grove.

When those wanderers belonging to other sects knew - "The female wanderer Sundarī has been seen by the multitude going frequently to Jeta's Grove." Then, having deprived her of life, having laid her right there in a trench-pit of Jeta's Grove, they approached King Pasenadi of Kosala; having approached, they said this to King Pasenadi of Kosala - "That female wanderer Sundarī, great king; she is not seen by us." "But where do you suspect?" "In Jeta's Grove, great king." "Then search Jeta's Grove."

Then those wanderers of other sects, having searched Jeta's Grove, having lifted her from the trench-pit where she had been laid, having placed her on a bed, having entered Sāvatthī, having approached from street to street and from crossroad to crossroad, made people complain:

"See, ladies, the deed of the ascetics, sons of the Sakyans! These ascetics, sons of the Sakyans, are shameless, immoral, of evil character, speakers of falsehood, non-celibate. Indeed these will claim to be practitioners of the Teaching, practitioners of righteousness, practitioners of the holy life, speakers of truth, virtuous and of good character! There is no recluseship in them, there is no holy life in them. Lost is their recluseship, lost is their holy life. Where is their recluseship, where is their holy life? They have fallen from recluseship, they have fallen from the holy life. How could a person, having done a man's deed, deprive a woman of life!"

Now on that occasion in Sāvatthī people, upon seeing monks, abused, reviled, angered and harassed them with harsh speech -

"These ascetics, sons of the Sakyans, are shameless, immoral, of evil character, speakers of falsehood, non-celibate. Indeed these will claim to be practitioners of the Teaching, practitioners of righteousness, practitioners of the holy life, speakers of truth, virtuous and of good character! There is no recluseship in them, there is no holy life in them. Lost is their recluseship, lost is their holy life. Where is their recluseship, where is their holy life? They have fallen from recluseship, they have fallen from the holy life. How could a person, having done a man's deed, deprive a woman of life!"

Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from their almsround after the meal, they 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 -

"At present, Venerable Sir, in Sāvatthī people, upon seeing monks, abuse, revile, anger and harass them with harsh speech - "These ascetics, sons of the Sakyans, are shameless, immoral, of evil character, speakers of falsehood, non-celibate. Indeed these will claim to be practitioners of the Teaching, practitioners of righteousness, practitioners of the holy life, speakers of truth, virtuous and of good character! There is no recluseship in them, there is no holy life in them. Lost is their recluseship, lost is their holy life. Where is their recluseship, where is their holy life? They have fallen from recluseship, they have fallen from the holy life. How could a person, having done a man's deed, deprive a woman of life!"

"That sound, monks, will not last long; it will last only seven days. After seven days it will disappear. Therefore, monks, when people, upon seeing monks, abuse, revile, anger and harass them with harsh speech, you should counter them with this verse -

Then those monks, having learned this verse in the presence of the Blessed One, when people, upon seeing monks, abused, reviled, angered and harassed them with harsh speech, countered them with this verse -

This occurred to the human beings - "These ascetics, sons of the Sakyans, are non-doers. Nothing has been done by them. Yet these ascetics, sons of the Sakyans, dream." That sound did not last long. It lasted only seven days. After seven days had passed, it disappeared.

Then several monks 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 -

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One - 'That sound, monks, will not last long. It will last only seven days. After seven days it will disappear.' That sound, Venerable Sir, has disappeared."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

The Discourse About Upasena

39. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then, as the Venerable Upasena Vaṅgantaputta was alone in seclusion, this reflection arose in his mind - "It is a gain for me, it is well-gotten for me, that my Teacher is the Blessed One, the Arahant, the Perfectly Enlightened One; and I have gone forth from home into homelessness in the well-proclaimed Teaching and Discipline; and my fellow monks are virtuous, of good qualities; and I am one who fulfils virtuous behaviour completely; and I am well concentrated, one-pointed in mind; and I am an arahant with taints destroyed; and I am of great spiritual power, of great might. My life is good, my death is good."

Then the Blessed One, having understood with his own mind the reflection in the mind of the Venerable Upasena Vaṅgantaputta, on that occasion uttered this inspired utterance:

10.

Sāriputta on Peace Sutta

40. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, reflecting on his own peace.

The Blessed One saw the Venerable Sāriputta sitting not far away, having folded his legs crosswise, straightened his body, reflecting on his own peace.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

The Fourth Chapter, the Chapter on Meghiya, is concluded.

Here is its summary -

5.

The Chapter on Soṇa

1.

The Discourse on What is More Dear

41. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion King Pasenadi of Kosala was in the upper palace chamber with Queen Mallikā. Then King Pasenadi of Kosala said this to Queen Mallikā - "Is there anyone, Mallikā, more dear to you than yourself?"

"There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?" "For me too, Mallikā, there is no one more dear than myself."

Then King Pasenadi of Kosala descended from the palace and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One -

"Here, Venerable Sir, whilst in the upper palace chamber with Queen Mallikā, I said this to Queen Mallikā - 'Is there anyone, Mallikā, more dear to you than yourself?' When this was said, Queen Mallikā said this to me - 'There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?' When this was said, Venerable Sir, I said this to Queen Mallikā - "For me too, Mallikā, there is no one more dear than myself."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

Short Life Span Discourse

42. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Ānanda, having emerged from seclusion in the evening, 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 - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How short-lived, Venerable Sir, the Blessed One's mother was. Seven days after the birth of the Blessed One, the Blessed One's mother died and was reborn in the Tusita realm."

"So it is, Ānanda, so it is, Ānanda, the mothers of aspirants for Buddhahood are short-lived. 'Seven days after the birth of aspirants for Buddhahood, their mothers die and are reborn in the Tusita realm.'

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

The Discourse About Suppabuddha the Leper

43. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion there was a leper in Rājagaha named Suppabuddha - poor among human beings, destitute among human beings, wretched among human beings. Now on that occasion the Blessed One was seated teaching the Teaching surrounded by a great assembly.

Suppabuddha the leper saw that great crowd of people gathered from afar. Having seen this, this occurred to him: "Undoubtedly, something to chew or something to eat is being distributed here. What if I were to approach that great crowd of people. Perhaps I might get something to chew or something to eat here."

Then Suppabuddha the leper approached that great crowd of people. Suppabuddha the leper saw the Blessed One seated teaching the Teaching surrounded by a great assembly. Having seen this, this occurred to him: "Nothing to chew or eat is being distributed here. This ascetic Gotama is teaching the Teaching in the assembly. What if I were to listen to the Teaching?" He sat down right there to one side - "I too shall listen to the Teaching."

Then the Blessed One encompassed with his own mind the minds of the entire assembly: "Who here is capable of understanding the Teaching?" The Blessed One saw Suppabuddha the leper seated in that assembly. Having seen this, this occurred to him: "This one here is capable of understanding the Teaching." He gave a progressive talk concerning Suppabuddha the leper, that is: talk on giving, talk on virtue, talk on heaven; the danger, degradation and defilement of sensual pleasures; he explained the benefit of renunciation. When the Blessed One knew that Suppabuddha the leper's mind was pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye, even so, while on that very seat, there arose in Suppabuddha the leper the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."

Then Suppabuddha the leper, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence, independent of others in the Teacher's Dispensation, rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Suppabuddha the leper said this to the Blessed One -

"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, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

Then Suppabuddha the leper, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then, not long after Suppabuddha the leper had departed, a young cow with a calf attacked him and deprived him of life.

Then several monks 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, Suppabuddha the leper who was instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, has died. What is his destination, what is his future state?"

"Monks, Suppabuddha the leper was wise; he practised in accordance with the Teaching; and he did not harass me concerning the Teaching. "Monks, Suppabuddha the leper, with the utter destruction of three fetters, has become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination."

When this was said, a certain monk said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why Suppabuddha was a leper - poor among human beings, destitute among human beings, wretched among human beings?"

"In the past, monks, Suppabuddha the leper was a banker's son right here in Rājagaha. While going to the pleasure gardens, he saw the privately enlightened one Tagarasikhi entering the city for alms. Having seen this, this occurred to him: 'Where is this leper going about with a leper's robe?' Having spat, having turned his left side to him, he departed. As a result of that action, he was cooked in hell for many hundreds of years, many thousands of years, many hundreds of thousands of years. Due to the remaining result of that same action, he was a leper right here in Rājagaha, poor among human beings, destitute among human beings, wretched among human beings. Having come to the Teaching and discipline proclaimed by the Truth Finder, he took up faith, took up virtue, took up learning, took up giving up, took up wisdom. Having come to the Teaching and discipline proclaimed by the Truth Finder, having taken up faith, having taken up virtue, having taken up learning, having taken up giving up, having taken up wisdom, with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities. There he surpasses the other deities in both beauty and glory."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

4.

The Discourse About the Boys

44. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several boys between Sāvatthī and Jeta's Grove were tormenting fish.

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Blessed One saw those several boys between Sāvatthī and Jeta's Grove tormenting fish. Having seen them, he approached those boys; having approached, he said this to those boys - "Do you fear, boys, suffering, is suffering disagreeable to you?" "Yes, Venerable Sir, we fear suffering, suffering is disagreeable to us."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

The Discourse on the Observance Day

45. 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. Now on that occasion the Blessed One was seated surrounded by the Community of monks on the Uposatha day.

Then the Venerable Ānanda, when the night had advanced, at the end of the first watch, rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir; the first watch has ended; and the Community of monks has been sitting for a long time; May the Blessed One, Venerable Sir, recite the Pātimokkha to the monks." When this was said, the Blessed One remained silent.

For a second time, when the night had advanced, at the end of the middle watch, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir; the middle watch has ended; and the Community of monks has been sitting for a long time; May the Blessed One, Venerable Sir, recite the Pātimokkha to the monks." For a second time, the Blessed One remained silent.

For a third time, when the night had advanced, at the end of the last watch, when dawn had broken, when the night was bright with joy, the Venerable Ānanda rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir; the last watch has ended; dawn has broken; the night is bright with joy; and the Community of monks has been sitting for a long time; May the Blessed One, Venerable Sir, recite the Pātimokkha to the monks." "The assembly is not pure, Ānanda."

Then this occurred to the Venerable Mahāmoggallāna - "In reference to which person did the Blessed One say this - 'The assembly is not pure, Ānanda'?" Then the Venerable Mahāmoggallāna encompassed with his own mind the minds of the entire Community of monks. The Venerable Mahāmoggallāna saw that person - immoral, of evil nature, impure, of suspicious conduct, of concealed actions, not an ascetic but claiming to be one, not living the holy life but claiming to live it, inwardly rotten, corrupted, of rubbish nature - sitting in the midst of the Community of monks; having seen him, he rose from his seat and approached that person; having approached, he said this to that person - "Get up, friend, you have been seen by the Blessed One. You may not live in communion with the monks." When this was said, that person remained silent.

For a second time, the Venerable Mahāmoggallāna said this to that person - "Get up, friend, you have been seen by the Blessed One. You may not live in communion with the monks." For the second time...etc... For the third time, that person remained silent.

Then the Venerable Mahāmoggallāna, taking that person by the arm, put him out through the gateway, secured the bolt, and approached the Blessed One; having approached, he said this to the Blessed One - "That person, Venerable Sir, has been expelled by me. The assembly is pure. May the Blessed One, Venerable Sir, recite the Pātimokkha to the monks." "Wonderful, Moggallāna, marvellous, Moggallāna! That foolish person had to be taken by the arms and removed!"

Then the Blessed One addressed the monks - "From now on, monks, I will no longer observe the Uposatha or recite the code of monastic rules. Now, monks, from now on you yourselves should observe the Uposatha and recite the code of monastic rules. It is impossible, monks, it cannot happen that the Truth Finder would observe the Uposatha or recite the code of monastic rules in an impure assembly.

"Monks, there are these eight wonderful and marvellous qualities in the great ocean, seeing which again and again the asuras delight in the great ocean. What are the eight?

"Monks, the great ocean slopes gradually, inclines gradually, slants gradually, without an abrupt drop. That, monks, the great ocean slopes gradually, inclines gradually, slants gradually, without an abrupt drop; this, monks, is the first wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, the great ocean is stable in nature, it does not overflow its boundaries. That, monks, the great ocean is stable in nature, it does not overflow its boundaries; this, monks, is the second wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, the great ocean does not coexist with a dead corpse. Whatever dead corpse there is in the great ocean, it quickly carries it to the shore, washes it up on land. That, monks, the great ocean does not coexist with a dead corpse; whatever dead corpse there is in the great ocean, it quickly carries it to the shore, washes it up on land; this, monks, is the third wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, on reaching the great ocean, give up their former names and designations; they are simply reckoned as 'the great ocean'. Furthermore, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, on reaching the great ocean, give up their former names and designations, they are simply reckoned as 'the great ocean'; this, monks, is the fourth wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, whatever streams in the world flow into the great ocean and whatever rain falls from the sky, no decrease or increase is evident in the great ocean because of this. That, monks, whatever streams in the world flow into the great ocean and whatever rain falls from the sky, no decrease or increase is evident in the great ocean because of this; this, monks, is the fifth wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, the great ocean has one taste, the taste of salt. That, monks, the great ocean has one taste, the taste of salt; this, monks, is the sixth wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, the great ocean has many treasures, various treasures. These are the treasures, that is: pearls, gems, beryl, conch, crystal, coral, silver, gold, ruby, cat's eye. That, monks, the great ocean has many treasures, various treasures, these are the treasures, that is: pearls, gems, beryl, conch, crystal, coral, silver, gold, ruby, cat's eye; this, monks, is the seventh wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

"Furthermore, monks, the great ocean is the abode of great beings. These are the beings - timi fish, timiṅgala fish, timitimiṅgala fish, asuras, nāgas, gandhabbas. There are in the great ocean beings one hundred yojanas in size, beings two hundred yojanas in size, beings three hundred yojanas in size, beings four hundred yojanas in size, beings five hundred yojanas in size. That, monks, the great ocean is the abode of great beings, these are the beings - timi fish, timiṅgala fish, timitimiṅgala fish, asuras, nāgas, gandhabbas, there are in the great ocean beings one hundred yojanas in size, beings two hundred yojanas in size...etc... five hundred yojanas in size; this, monks, is the eighth wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean. These, monks, are the eight wonderful and marvellous qualities in the great ocean, seeing which again and again the asuras delight in the great ocean.

"Even so, monks, there are eight wonderful and marvellous qualities in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline. What are the eight?

"Just as, monks, the great ocean slopes gradually, inclines gradually, slants gradually, without an abrupt drop; even so, monks, in this Teaching and Discipline there is gradual training, gradual activity, gradual practice, without sudden penetration to final knowledge. That in this teaching and discipline there is gradual training, gradual activity, gradual practice, without sudden penetration to final knowledge; this, monks, is the first wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, the great ocean is stable in nature, it does not overflow its boundaries; even so, monks, whatever training rule I have laid down for my disciples, my disciples do not transgress it even for the sake of life. That, monks, whatever training rule I have laid down for my disciples, my disciples do not transgress it even for the sake of life; this, monks, is the second wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, the great ocean does not coexist with a dead corpse; whatever dead corpse there is in the great ocean, it quickly carries it to the shore, washes it up on land; even so, monks, that person who 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, the Community does not coexist with him; rather, having quickly assembled, they expel him. Although he may be seated in the midst of the Community of monks, yet he is far from the Community and the Community from him. That, monks, that person who 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, the Community does not coexist with him; having quickly assembled, they expel him. Although he may be seated in the midst of the Community of monks, yet he is far from the Community and the Community from him; this, monks, is the third wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, on reaching the great ocean, give up their former names and designations, they are simply reckoned as 'the great ocean'; even so, monks, these four castes - noble, brahmin, merchant, worker, they go forth from the home life into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, and give up their former names and designations, and are simply reckoned as 'ascetics who are sons of the Sakyan'. That, monks, these four castes - noble, brahmin, merchant, worker, they go forth from the home life into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, and give up their former names and designations, and are simply reckoned as 'ascetics who are sons of the Sakyan'; this, monks, is the fourth wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, whatever streams in the world flow into the great ocean and whatever rain falls from the sky, no decrease or increase is evident in the great ocean because of this; even so, monks, even if many monks attain final Nibbāna in the element of Nibbāna without residue, no decrease or increase is evident in the element of Nibbāna because of this. That, monks, even if many monks attain final Nibbāna in the element of Nibbāna without residue, no decrease or increase is evident in the element of Nibbāna because of this; this, monks, is the fifth wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, the great ocean has one taste, the taste of salt; even so, monks, this Teaching and Discipline has one taste, the taste of liberation. That this Teaching and Discipline has one taste, the taste of liberation; this, monks, is the sixth wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, the great ocean has many treasures, various treasures, these are the treasures, that is: pearls, gems, beryl, conch, crystal, coral, silver, gold, ruby, cat's eye; even so, monks, this Teaching and Discipline has many treasures, various treasures; these are the treasures, that is: the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path. That, monks, this Teaching and Discipline has many treasures, various treasures, these are the treasures, that is: the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path; this, monks, is the seventh wonderful and marvellous quality in this Teaching and Discipline, seeing which again and again the monks delight in this Teaching and Discipline.

"Just as, monks, the great ocean is the abode of great beings, these are the beings - timi fish, timiṅgala fish, timitimiṅgala fish, asuras, nāgas, gandhabbas, there are in the great ocean beings one hundred yojanas in size, beings two hundred yojanas in size, beings three hundred yojanas in size, beings four hundred yojanas in size, beings five hundred yojanas in size; even so, monks, this Teaching and Discipline is the abode of great beings; these are the beings - a stream-enterer, one practising for the realization of the fruit of stream-entry, a once-returner, one practising for the realization of the fruit of once-returning, a non-returner, one practising for the realization of the fruit of non-returning, an arahant, one practising for arahantship. That, monks, this Teaching and Discipline is the abode of great beings, these are the beings - a stream-enterer, one practising for the realization of the fruit of stream-entry, a once-returner, one practising for the realization of the fruit of once-returning, a non-returner, one practising for the realization of the fruit of non-returning, an arahant, one practising for arahantship; this, monks, is the eighth wonderful and marvellous quality in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline. These, monks, are the eight wonderful and marvellous qualities in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

The Discourse to Soṇa

46. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Mahākaccāna was dwelling in Avantī on Mount Pavatta at Kuraraghara. Now on that occasion the male lay follower Soṇa Kuṭikaṇṇa was the Venerable Mahākaccāna's attendant.

Then, as the male lay follower Soṇa Kuṭikaṇṇa was alone in seclusion, this reflection arose in his mind - "As the Venerable Mahākaccāna teaches the Teaching, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?"

Then the male lay follower Soṇa Kuṭikaṇṇa approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the male lay follower Soṇa Kuṭikaṇṇa said this to the Venerable Mahākaccāna -

"Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - "As the Venerable Mahākaccāna teaches the Teaching, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' "Venerable Sir, let the Venerable Mahākaccāna give me the going forth."

When this was said, the Venerable Mahākaccāna said this to Soṇa Kuṭikaṇṇa the male lay follower - "It is difficult, Soṇa, to maintain the holy life of one meal, one bed for life. Come now, Soṇa, while remaining a householder, devote yourself to the Dispensation of the Buddhas, engaging at suitable times in one meal, one bed, and the holy life." Then the male lay follower Soṇa Kuṭikaṇṇa's intention for going forth subsided.

For the second time...etc... For the second time, the Venerable Mahākaccāna said this to Soṇa Kuṭikaṇṇa the male lay follower - "It is difficult, Soṇa, to maintain the holy life of one meal, one bed for life. Come now, Soṇa, while remaining a householder, devote yourself to the Dispensation of the Buddhas, engaging at suitable times in one meal, one bed, and the holy life." For the second time the male lay follower Soṇa Kuṭikaṇṇa's intention for going forth subsided.

For the third time, as the male lay follower Soṇa Kuṭikaṇṇa was alone in seclusion, this reflection arose in his mind - "As the Venerable Mahākaccāna teaches the Teaching, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?" For the third time the male lay follower Soṇa Kuṭikaṇṇa approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the male lay follower Soṇa Kuṭikaṇṇa said this to the Venerable Mahākaccāna -

"Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - "As the Venerable Mahākaccāna teaches the Teaching, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' "Venerable Sir, let the Venerable Mahākaccāna give me the going forth."

Then the Venerable Mahākaccāna gave Soṇa Kuṭikaṇṇa the male lay follower the going forth. Now on that occasion the Southern Region of Avantī had few monks. Then the Venerable Mahākaccāna, after three years, with difficulty and hardship, having gathered from here and there a Community of ten monks, gave the higher ordination to the Venerable Soṇa.

Then, as the Venerable Soṇa had completed the rains retreat and was alone in seclusion, this reflection arose in his mind - "Indeed, I have not seen that Blessed One face to face, but I have heard of that Blessed One - 'He is such and such.' If my preceptor would permit me, I would go to see that Blessed One, the Arahant, the Fully Enlightened One."

Then the Venerable Soṇa, having emerged from seclusion in the evening, approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the Venerable Soṇa said this to the Venerable Mahākaccāna -

"Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - "Indeed, I have not seen that Blessed One face to face, but I have heard of that Blessed One - 'He is such and such.' If my preceptor would permit me, I would go to see that Blessed One, the Arahant, the Fully Enlightened One."

"Good, good, Soṇa; Go, Soṇa, to see that Blessed One, the Arahant, the Fully Enlightened One. You will see, Soṇa, that Blessed One, inspiring and pleasing, with peaceful faculties and peaceful mind, having attained the supreme taming and serenity, tamed, guarded, with restrained faculties, a nāga. Having seen him, pay homage with your head at the Blessed One's feet in my name and ask if he is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Venerable Sir, my preceptor, the Venerable Mahākaccāna, pays homage with his head at the Blessed One's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort.'

"Yes, Venerable Sir," the Venerable Soṇa, having delighted in and approved of the Venerable Mahākaccāna's words, rose from his seat, paid homage to the Venerable Mahākaccāna, circumambulated him, put his lodging in order, took his bowl and robe, and set out on tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī, at Jetavana, Anāthapiṇḍika's monastery, and 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 Soṇa said this to the Blessed One - "Venerable Sir, my preceptor, the Venerable Mahākaccāna, pays homage with his head at the Blessed One's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort."

"How are you, monk, are you keeping well, are you comfortable, did you arrive without fatigue from your journey, and are you not troubled with alms food?" "We are keeping well, Blessed One, we are comfortable, Blessed One; and I arrived without fatigue from my journey, Venerable Sir, and I am not troubled with alms food."

Then the Blessed One addressed the Venerable Ānanda: "Ānanda, prepare a lodging for this visiting monk." Then this occurred to the Venerable Ānanda - "When the Blessed One instructs me: 'Ānanda, prepare a lodging for this visiting monk,' the Blessed One wishes to dwell in the same dwelling with that monk, the Blessed One wishes to dwell in the same dwelling with the Venerable Soṇa." In the dwelling where the Blessed One was dwelling, in that dwelling he prepared a lodging for the Venerable Soṇa.

Then the Blessed One, having spent much of the night sitting in the open air, having washed his feet, entered the dwelling. The Venerable Soṇa too, having spent much of the night sitting in the open air, having washed his feet, entered the dwelling. Then the Blessed One rose at dawn and invited the Venerable Soṇa: "Let the Teaching occur to you to speak, monk."

"Yes, Venerable Sir," the Venerable Soṇa replied to the Blessed One and recited with his voice all sixteen parts of the Chapter of Eights. Then the Blessed One, at the conclusion of the Venerable Soṇa's melodious recitation, expressed appreciation: "Good, good, monk. The sixteen parts of the Chapter of the Eights have been well grasped by you, monk, well attended to, well retained. You are endowed with good speech that is clear, fluent, and illuminates the meaning. How many years have you been a monk?" "I have been one year, Blessed One." "But why, monk, did you take so long?" "For a long time, Venerable Sir, I have seen the danger in sensual pleasures; moreover, the household life is confinement, with many duties and many responsibilities."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

Discourse on Kaṅkhārevata

47. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Kaṅkhārevata was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, reflecting on his own purification by overcoming perplexity.

The Blessed One saw the Venerable Kaṅkhārevata sitting not far away, having folded his legs crosswise, straightened his body, reflecting on his own purification by overcoming perplexity.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

Discourse on Schism in the Monastic Order

48. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Ānanda, having dressed in the morning on the Uposatha day and taking his bowl and robe, entered Rājagaha for alms.

Devadatta saw the Venerable Ānanda walking for alms in Rājagaha. Having seen him, he approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda: "From today onwards, friend Ānanda, I will observe the Uposatha and perform the acts of the Community separately from the Blessed One and separately from the Community of monks."

Then the Venerable Ānanda, having walked for alms in Rājagaha and returned from his almsround after the meal, 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 -

"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Rājagaha for alms. Devadatta saw me, Venerable Sir, walking for alms in Rājagaha. Having seen me, he approached me; having approached, he said this to me - "From today onwards, friend Ānanda, I will observe the Uposatha and perform the acts of the Community separately from the Blessed One and separately from the Community of monks." "Today, Venerable Sir, Devadatta will split the Community, and will observe the Uposatha and perform the acts of the Community."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

The Discourse on Making Noise

49. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. Now on that occasion several young men were passing by not far from the Blessed One making noise. The Blessed One saw those several young men passing by not far away making noise.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

Discourse on Cūḷapanthaka

50. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Cūḷapanthaka was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, and established mindfulness before him.

The Blessed One saw the Venerable Cūḷapanthaka sitting not far away, having folded his legs crosswise, straightened his body, and established mindfulness before him.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

The Chapter on Soṇa is concluded.

Here is its summary -

6.

The Chapter on the Congenitally Blind

1.

Discourse on Relinquishing the Life Formation

51. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. Having walked for alms in Vesālī and returned from the alms round after the meal, he addressed the Venerable Ānanda: "Take a sitting cloth, Ānanda. We will go to the Cāpāla Shrine for the day's abiding."

"Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, taking the sitting cloth, followed behind the Blessed One. Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda -

"Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon."

Even though the Blessed One was making such an obvious hint, giving such an obvious sign, the Venerable Ānanda was unable to penetrate it; he did not implore the Blessed One: "Let the Blessed One remain for an aeon, Venerable Sir; let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans," for his mind was possessed by Māra. For the second time...etc... For the third time, the Blessed One addressed the Venerable Ānanda:

"Delightful, Ānanda, is Vesālī; delightful is the Udena Shrine; delightful is the Gotamaka Shrine; delightful is the Sattamba Shrine; delightful is the Bahuputta Shrine; delightful is the Sārandada Shrine; delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon."

Even though the Blessed One was making such an obvious hint, giving such an obvious sign, the Venerable Ānanda was unable to penetrate it; he did not implore the Blessed One: "Let the Blessed One remain for an aeon, Venerable Sir; let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans," for his mind was possessed by Māra.

Then the Blessed One addressed the Venerable Ānanda: "Go now, Ānanda, at a time you think fit." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, having risen from his seat, paid homage to the Blessed One, circumambulated him, and sat down at the foot of a tree not far away.

Then Māra the Evil One, not long after the Venerable Ānanda had left, approached the Blessed One; having approached, he stood to one side. Standing to one side, Māra the Evil One said this to the Blessed One -

"Let the Blessed One now attain final Nibbāna, Venerable Sir; let the Fortunate One attain final Nibbāna; it is now time, Venerable Sir, for the Blessed One's final Nibbāna. For this was said, Venerable Sir, by the Blessed One - 'I will not attain final Nibbāna, Evil One, until my monk disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.' But now, Venerable Sir, the Blessed One's monk disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, teach the Teaching with its wonders. Let the Blessed One now attain final Nibbāna, Venerable Sir; let the Fortunate One attain final Nibbāna; it is now time, Venerable Sir, for the Blessed One's final Nibbāna.

"For this was said, Venerable Sir, by the Blessed One - 'I will not attain final Nibbāna, Evil One, until my nun disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.' But now, Venerable Sir, the Blessed One's nun disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, teach the Teaching with its wonders. Let the Blessed One now attain final Nibbāna, Venerable Sir; let the Fortunate One attain final Nibbāna; it is now time, Venerable Sir, for the Blessed One's final Nibbāna.

"For this was said, Venerable Sir, by the Blessed One - 'I will not attain final Nibbāna, Evil One, until my male lay follower disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.' But now, Venerable Sir, the Blessed One's male lay follower disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, teach the Teaching with its wonders. Let the Blessed One now attain final Nibbāna, Venerable Sir; let the Fortunate One attain final Nibbāna; it is now time, Venerable Sir, for the Blessed One's final Nibbāna.

"For this was said, Venerable Sir, by the Blessed One - 'I will not attain final Nibbāna, Evil One, until my female lay follower disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.' But now, Venerable Sir, the Blessed One's female lay follower disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, teach the Teaching with its wonders. Let the Blessed One now attain final Nibbāna, Venerable Sir; let the Fortunate One attain final Nibbāna; it is now time, Venerable Sir, for the Blessed One's final Nibbāna.

"For this was said, Venerable Sir, by the Blessed One - 'I will not attain final Nibbāna, Evil One, until this holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings.' But now, Venerable Sir, the Blessed One's holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings. Let the Blessed One now attain final Nibbāna, Venerable Sir; let the Fortunate One attain final Nibbāna; it is now time, Venerable Sir, for the Blessed One's final Nibbāna."

When this was said, the Blessed One said this to Māra the Evil One - "Be at ease, Evil One. It won't be long until the Truth Finder's final Nibbāna. After the passing of three months from now, the Truth Finder will attain final Nibbāna."

Then the Blessed One, mindful and clearly comprehending, relinquished the life-formation at the Cāpāla Shrine. And when the Blessed One had relinquished the life-formation, there was a great earthquake, terrifying and hair-raising, and the celestial drums resounded.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

Discourse on the Seven Matted-Hair Ascetics

52. 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. Now on that occasion the Blessed One, having emerged from seclusion in the evening, was seated in the outer gatehouse. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Now on that occasion seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers—all with hairy bodies and long nails, carrying various kinds of bundles—passed by not far from the Blessed One.

King Pasenadi of Kosala saw those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers—all with hairy bodies and long nails, carrying various kinds of bundles—passing by not far from the Blessed One. Having seen them, he rose from his seat, arranged his upper robe over one shoulder, knelt with his right knee on the ground, raised his joined palms in reverential salutation towards those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers, and announced his name three times - "Venerable Sir, I am King Pasenadi of Kosala; Venerable Sir, I am King Pasenadi of Kosala; Venerable Sir, I am King Pasenadi of Kosala."

Then, soon after those seven matted-hair ascetics, seven Jains, seven naked ascetics, seven single-robed ascetics, and seven wanderers had departed, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, those who are Arahants or who have entered the path to Arahantship in the world - these are among them."

"It is difficult to know this, great king, for you who live the household life, enjoying sensual pleasures, dwelling in a home crowded with children, using Kāsi sandalwood, wearing garlands, scents and unguents, accepting gold and silver - 'these are Arahants, or these have entered the path to Arahantship.'

"Great king, virtue is to be known through living together. And that indeed for a long time, not briefly, by one who is attentive, not by one who is inattentive, by one who is wise, not by one who lacks wisdom. Great king, purity should be known through expression. And that indeed for a long time, not briefly, by one who is attentive, not by one who is inattentive, by one who is wise, not by one who lacks wisdom. Great king, strength should be known in misfortunes. And that indeed for a long time, not briefly, by one who is attentive, not by one who is inattentive, by one who is wise, not by one who lacks wisdom. Great king, wisdom should be known through discussion. And that indeed for a long time, not briefly, by one who is attentive, not by one who is inattentive, by one who is wise, not by one who lacks wisdom."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One - "It is difficult to know this, great king, for you who live the household life, dwelling in a home crowded with children, using Kāsi sandalwood, wearing garlands, scents and unguents, accepting gold and silver - 'these are Arahants, or these have entered the path to Arahantship.' Great king, virtue is to be known through living together...etc... Great king, wisdom should be known through discussion. And that indeed for a long time, not briefly, by one who is attentive, not by one who is inattentive, by one who is wise, not by one who lacks wisdom."

"These men of mine, Venerable Sir, who are thieves and spies go after spying throughout the country. What they first cultivated, I will make them enter afterwards. "Now, Venerable Sir, having washed off that dirt and dust, well-bathed, well-anointed, with trimmed hair and beards, dressed in white clothes, they will live endowed and furnished with the five cords of sensual pleasure."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

The Discourse on Reviewing

53. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was seated reviewing his many evil unwholesome states that had been abandoned and many wholesome states that had reached fulfilment through development.

Then the Blessed One, having known his many evil unwholesome states that had been abandoned and many wholesome states that had reached fulfilment through development, on that occasion uttered this inspired utterance:

4.

First Discourse on Various Sectarians

54. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several ascetics, brahmins and wanderers of various sects were dwelling at Sāvatthī, having different views, different convictions, different preferences, based upon different views.

There are some ascetics and brahmins who hold such a doctrine and view - "The world is eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The world is not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The world is finite, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The world is infinite, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The soul is the same as the body, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The soul is one thing and the body another, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The Truth Finder exists after death, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The Truth Finder does not exist after death, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The Truth Finder both exists and does not exist after death, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false."

They live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - "Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from their almsround after the meal, they 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 -

"Here, Venerable Sir, several ascetics, brahmins and wanderers of various sects are dwelling at Sāvatthī, having different views, different convictions, different preferences, based upon different views.

"There are some ascetics and brahmins who hold such a doctrine and view - 'The world is eternal, this alone is true and everything else is false'...etc... they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching.'"

"Monks, wanderers of other sects are blind and without vision; they know not the good, they know not the harm, they know not the Teaching, they know not what is contrary to the Teaching. Not knowing the good, not knowing the harm, not knowing the Teaching, not knowing what is contrary to the Teaching, they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

"In the past, monks, in this very Sāvatthī there was a certain king. Then, monks, that king addressed a certain man - "Come, good man, gather together all those who are blind from birth in Sāvatthī." "Yes, your majesty," monks, that man replied to that king and having gathered all those who were blind from birth in Sāvatthī, he approached that king; having approached, he said this to that king - "Those who are blind from birth in Sāvatthī have been gathered, sire." "In that case, I say, show the elephant to those who are blind from birth." "Yes, your majesty," monks, that man replied to that king and showed the elephant to those who were blind from birth.

To some of those who were blind from birth he showed the elephant's head - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's ear - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's tusk - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's trunk - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's body - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's foot - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's thigh - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's tail - "Such, blind from birth, is an elephant." To some of those who were blind from birth he showed the elephant's tail-tuft - "Such, blind from birth, is an elephant."

Then, monks, that man, having shown the elephant to those who were blind from birth, approached that king; having approached, he said this to that king - "The elephant has been seen by those who were blind from birth, sire; now is the time you think fit."

Then, monks, that king approached those who were blind from birth; having approached, he said this to those blind from birth - "Have you seen an elephant, blind ones?" "Yes, your majesty, we have seen an elephant." "Tell me, blind ones, what is an elephant like?"

"Those blind from birth, monks, who had seen the elephant's head said thus: 'Such, your majesty, is an elephant, just like a water pot.'

"Those blind from birth, monks, who had seen the elephant's ear said thus: 'Such, your majesty, is an elephant, just like a winnowing basket.'

"Those blind from birth, monks, who had seen the elephant's tusk said thus: 'Such, your majesty, is an elephant, just like a post.'

"Those blind from birth, monks, who had seen the elephant's trunk said thus: 'Such, your majesty, is an elephant, just like a plough pole.'

"Those blind from birth, monks, who had seen the elephant's body said thus: 'Such, your majesty, is an elephant, just like a granary.'

"Those blind from birth, monks, who had seen the elephant's foot said thus: 'Such, your majesty, is an elephant, just like a pillar.'

"Those blind from birth, monks, who had seen the elephant's thigh said thus: 'Such, your majesty, is an elephant, just like a mortar.'

"Those blind from birth, monks, who had seen the elephant's tail said thus: 'Such, your majesty, is an elephant, just like a pestle.'

"Those blind from birth, monks, who had seen the elephant's tail tuft said thus: 'Such, your majesty, is an elephant, just like a broom.'

"They said 'Such is an elephant, not such is an elephant; not such is an elephant, such is an elephant'" and struck each other with their fists. And because of that, monks, that king was delighted.

"Even so, monks, wanderers of other sects are blind and without vision. They know not the good, they know not the harm, they know not the Teaching, they know not what is contrary to the Teaching. Not knowing the good, not knowing the harm, not knowing the Teaching, not knowing what is contrary to the Teaching, they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

Second Discourse on Various Sectarians

55. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several ascetics, brahmins and wanderers of various sects were dwelling at Sāvatthī, having different views, different convictions, different preferences, based upon different views.

There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are both eternal and not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are neither eternal nor not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are self-created, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are created by another, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are both self-created and created by another, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are neither self-created nor created by another but have arisen fortuitously, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are not eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are both eternal and not eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are neither eternal nor not eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are self-created, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are created by another, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are both self-created and created by another, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are neither self-created nor created by another but have arisen fortuitously, and the self and the world, this alone is true and everything else is false."

They live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - "Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from their almsround after the meal, they 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 -

"Here, Venerable Sir, several ascetics, brahmins and wanderers of various sects are dwelling at Sāvatthī, having different views, different convictions, different preferences, based upon different views.

"There are some ascetics and brahmins who hold such a doctrine and view - 'The self and the world are eternal, this alone is true and everything else is false'... they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

"Monks, wanderers of other sects are blind and without vision; they know not the good, they know not the harm, they know not the Teaching, they know not what is contrary to the Teaching. Not knowing the good, not knowing the harm, not knowing the Teaching, not knowing what is contrary to the Teaching, they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

Third Discourse on Various Sectarians

56. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several ascetics, brahmins and wanderers of various sects were dwelling at Sāvatthī, having different views, different convictions, different preferences, based upon different views.

There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are both eternal and not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are neither eternal nor not eternal, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are self-created, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are created by another, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are both self-created and created by another, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "The self and the world are neither self-created nor created by another but have arisen fortuitously, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are not eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are both eternal and not eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are neither eternal nor not eternal, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are self-created, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are created by another, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are both self-created and created by another, and the self and the world, this alone is true and everything else is false." There are some ascetics and brahmins who hold such a doctrine and view - "Pleasure and pain are neither self-created nor created by another but have arisen fortuitously, and the self and the world, this alone is true and everything else is false."

They live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - "Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from their almsround after the meal, they 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 -

"Here, Venerable Sir, several ascetics, brahmins and wanderers of various sects are dwelling at Sāvatthī, having different views, different convictions, different preferences, based upon different views.

"There are some ascetics and brahmins who hold such a doctrine and view - 'The self and the world are eternal, this alone is true and everything else is false'... they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

"Monks, wanderers of other sects are blind and without vision. They know not the good, they know not the harm, they know not the Teaching, they know not what is contrary to the Teaching. Not knowing the good, not knowing the harm, not knowing the Teaching, not knowing what is contrary to the Teaching, they live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers - 'Such is the Teaching, not such is the Teaching; not such is the Teaching, such is the Teaching."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

The Discourse on Subhūti

57. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Subhūti was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, having entered the thoughtless concentration.

The Blessed One saw the Venerable Subhūti sitting not far away, having folded his legs crosswise, straightened his body, having entered the thoughtless concentration.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

Discourse on the Courtesan

58. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion in Rājagaha two groups were infatuated and emotionally attached to a certain courtesan; they, having fallen into quarrels, strife and disputes, attack one another with fists, clods of earth, sticks, and weapons. There they meet death or deadly suffering.

Then several monks, having dressed in the morning and taking their bowls and robes, entered Rājagaha for alms. Having walked for alms in Rājagaha and returned from their almsround after the meal, they 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 -

"Here, Venerable Sir, in Rājagaha two groups were infatuated and emotionally attached to a certain courtesan; they, having fallen into quarrels, strife and disputes, attack one another with fists, clods of earth, sticks, and weapons. There they meet death or deadly suffering."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

"Both what is attained and what is to be attained are covered with dust, for one who trains while afflicted. Those who take rules and vows, life, holy life, and essence of service as their core - this is one extreme. And those who hold this doctrine - 'there is no fault in sensual pleasures' - this is the second extreme. These two extremes increase the cemetery, and the cemeteries increase views. Not knowing these two extremes directly, some hold back, some overreach. But those who, having known directly, did not get stuck there and did not conceive by that, for them there is no describing their round of existence." The eighth.

9.

The Discourse on Flying Into

59. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was seated in the open air in the darkness of the night while oil lamps were burning.

Now on that occasion many moths were meeting with calamity, disaster and calamity-and-disaster by flying into and around those oil lamps. The Blessed One saw those many moths meeting with calamity, disaster and calamity-and-disaster by flying into and around those oil lamps.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

The Discourse on Arising

60. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. 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, so long as Truth Finders, Arahants, Perfectly Enlightened Ones do not arise in the world, the wanderers of other sects are honoured, respected, revered, venerated, esteemed, and are recipients of robes, almsfood, lodgings and medicinal requisites. "But, Venerable Sir, when Truth Finders, Arahants, Perfectly Enlightened Ones arise in the world, then the wanderers of other sects are not honoured, not respected, not revered, not venerated, not esteemed, and are not recipients of robes, almsfood, lodgings and medicinal requisites. Now, Venerable Sir, only the Blessed One is honoured, respected, revered, venerated and esteemed, and is a recipient of robes, almsfood, lodgings and medicinal requisites, and so is the Community of monks."

"So it is, Ānanda, so long as Truth Finders, Arahants, Perfectly Enlightened Ones do not arise in the world, the wanderers of other sects are honoured, respected, revered, venerated, esteemed, and are recipients of robes, almsfood, lodgings and medicinal requisites. "But, Ānanda, when Truth Finders, Arahants, Perfectly Enlightened Ones arise in the world, then the wanderers of other sects are not honoured, not respected, not revered, not venerated, not esteemed, and are not recipients of robes, almsfood, lodgings and medicinal requisites. Now only the Truth Finder is honoured, respected, revered, venerated and esteemed, and is a recipient of robes, almsfood, lodgings and medicinal requisites, and so is the Community of monks."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

Here is its summary -

The Chapter on the Congenitally Blind is concluded.

7.

The Minor Chapter

1.

The First Discourse to Lakuṇḍaka Bhaddiya

61. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta was instructing, inspiring, rousing and gladdening the Venerable Lakuṇḍaka Bhaddiya with a Teaching talk in various ways.

Then, while the Venerable Lakuṇḍaka Bhaddiya was being instructed, inspired, roused and gladdened by the Venerable Sāriputta with a Teaching talk in various ways, his mind was liberated from the taints without clinging.

The Blessed One saw the Venerable Lakuṇḍakabhaddiya being instructed, inspired, roused and gladdened by the Venerable Sāriputta with a Teaching talk in various ways, his mind liberated from the taints without clinging.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

2.

The Second Discourse to Lakuṇḍaka Bhaddiya

62. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta, thinking the Venerable Lakuṇḍaka Bhaddiya was still a trainee, was instructing, inspiring, rousing and gladdening him with a Teaching talk in various ways all the more.

The Blessed One saw the Venerable Sāriputta, thinking the Venerable Lakuṇḍaka Bhaddiya was still a trainee, instructing, inspiring, rousing and gladdening him with a Teaching talk in various ways all the more.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

First Discourse on Attachment

63. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the people of Sāvatthī were for the most part excessively attached to sensual pleasures, infatuated, greedy, obsessed, overwhelmed, intoxicated, dwelling in sensual pleasures.

Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from their almsround after the meal, they 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 - "Here, Venerable Sir, the people of Sāvatthī are for the most part excessively attached to sensual pleasures, infatuated, greedy, obsessed, overwhelmed, intoxicated, dwelling in sensual pleasures."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

4.

Second Discourse on Beings

64. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the people of Sāvatthī were for the most part attached to sensual pleasures, infatuated, greedy, obsessed, overwhelmed, blinded, intoxicated, dwelling in sensual pleasures.

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Blessed One saw those human beings in Sāvatthī dwelling mostly attached to sensual pleasures, greedy, infatuated, obsessed, blinded, intoxicated with sensual pleasures.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

5.

The Other Discourse to Lakuṇḍaka Bhaddiya

65. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Lakuṇḍaka Bhaddiya approached the Blessed One following behind several monks.

The Blessed One saw the Venerable Lakuṇḍaka Bhaddiya coming from afar following behind several monks, ugly, unsightly, dwarfish, generally treated with contempt by the monks. Having seen them, he addressed the monks:

"Do you see, monks, that monk coming from afar following behind several monks, ugly, unsightly, dwarfish, generally treated with contempt by the monks?" "Yes, Venerable Sir."

"Monks, this monk is of great spiritual power, of great might. And there is no meditative attainment that he has not previously attained that would be difficult to obtain. For the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he enters and dwells in, having realized it for himself through direct knowledge in this very life."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

Discourse on the Extinction of Craving

66. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Aññāsi Koṇḍañña was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, reflecting on liberation through the extinction of craving.

The Blessed One saw the Venerable Aññāsi Koṇḍañña sitting not far away, having folded his legs crosswise, straightened his body, reflecting on liberation through the extinction of craving.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

The Discourse on the Destruction of Proliferation

67. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was seated reflecting on his own abandoning of perceptions and notions of proliferation.

Then the Blessed One, having known his own abandoning of perceptions and notions of proliferation, on that occasion uttered this inspired utterance -

8.

Discourse About Kaccāna

68. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Mahākaccāna was sitting not far from the Blessed One, having folded his legs crosswise, straightened his body, with mindfulness directed to the body internally well established before him.

The Blessed One saw the Venerable Mahākaccāna sitting not far away, having folded his legs crosswise, straightened his body, with mindfulness directed to the body internally well established before him.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

The Discourse on the Well

69. Thus have I heard - On one occasion the Blessed One was wandering on tour in Malla together with a large Community of monks, and he arrived at a brahmin village of the Mallans named Thūṇa. The brahmin householders of Thūṇa heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Malla together with a large Community of monks, has arrived at Thūṇa." They filled a well up to its mouth with grass and chaff - "Let these shaven-headed little recluses not drink any water."

Then the Blessed One left the road and approached the foot of a tree; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Please, Ānanda, bring me some drinking water from that well."

When this was said, the Venerable Ānanda said this to the Blessed One - "Now, Venerable Sir, that well has been filled up to its mouth with grass and chaff by the brahmin householders of Thūṇa - 'Let these shaven-headed little recluses not drink any water.'"

For the second time...etc... For the third time, the Blessed One addressed the Venerable Ānanda: "Please, Ānanda, bring me some drinking water from that well." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, taking his bowl, approached that well. Then as the Venerable Ānanda approached, that well, having ejected all that grass and chaff from its mouth, stood, as it were, full to the brim with clear, pristine, unsullied water, overflowing.

Then this occurred to the Venerable Ānanda - "It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the Truth Finder! For as I approached, this well, having ejected all that grass and chaff from its mouth, stood, as it were, full to the brim with clear, pristine, unsullied water, overflowing!" Taking the water in his bowl, he approached the Blessed One; having approached, he said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, the great spiritual power and might of the Truth Finder! For as I approached, Venerable Sir, this well, having ejected all that grass and chaff from its mouth, stood, as it were, full to the brim with clear, pristine, unsullied water, overflowing! Let the Blessed One drink the water, let the Fortunate One drink the water."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

The Discourse About Utena

70. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion when King Utena had gone to the park, his harem burned down, and five hundred women headed by Sāmāvatī died.

Then several monks, having dressed in the morning and taking their bowls and robes, entered Kosambī for alms. Having walked for alms in Kosambī and returned from their almsround after the meal, they 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 - "Here, Venerable Sir, when King Utena had gone to the park, his harem burned down, and five hundred women headed by Sāmāvatī died. What is their destination, Venerable Sir, what is their future state?"

"There are here, monks, female lay followers who are stream-enterers, there are once-returners, there are non-returners. "All those female lay followers, monks, died not without fruit."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

Here is its summary -

The Minor Section, the Seventh, is concluded.

8.

The Chapter on the Pāṭali Villagers

1.

First Discourse Connected with Nibbāna

71. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

"Monks, there is that base where there is neither earth, nor water, nor fire, nor air, nor the base of the infinity of space, nor the base of the infinity of consciousness, nor the base of nothingness, nor the base of neither-perception-nor-non-perception, nor this world, nor the other world, nor both sun and moon. There too, monks, I say there is no coming, no going, no maintenance, no passing away, no rebirth; it is without support, without occurrence, without object. This is the end of suffering." First.

2.

Second Discourse Connected with Nibbāna

72. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

3.

Third Discourse Connected with Nibbāna

73. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

"Monks, there is the unborn, what has not come to be, the unmade, the unconditioned. If, monks, there were not the unborn, what has not come to be, the unmade, the unconditioned, no escape would be discerned here from what is born, what has come to be, what is made, what is conditioned. But because, monks, there is the unborn, what has not come to be, the unmade, the unconditioned, therefore an escape is discerned from what is born, what has come to be, what is made, what is conditioned." Third.

4.

Fourth Discourse Connected with Nibbāna

74. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Blessed One was instructing, inspiring, rousing and gladdening the monks with a Teaching talk connected with Nibbāna. And those monks were listening to the Teaching attentively, applying their minds, directing their whole minds, with eager ears.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

'For one who is dependent there is wavering; for one who is independent there is no wavering. When there is no wavering there is tranquillity; when there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor there nor in between. This is the end of suffering." Fourth.

5.

Discourse on Cunda

75. Thus have I heard - On one occasion the Blessed One was wandering on tour in Malla together with a large Community of monks, and he arrived at Pāvā. There the Blessed One dwelt at Pāvā in the Mango Grove of Cunda, the metalsmith's son.

Cunda the smith's son heard: "The Blessed One, it seems, wandering on tour in Malla together with a large Community of monks, has arrived at Pāvā and is dwelling at Pāvā in my mango grove." Then Cunda the smith's son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One instructed, inspired, roused and gladdened Cunda the smith's son with a Teaching talk. Then Cunda the smith's son, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, said this to the Blessed One: "May the Blessed One together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent.

Then Cunda the smith's son, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then Cunda the smith's son, when that night had passed, had excellent food, both hard and soft, prepared in his own residence, and also abundant pork delicacy, and had the time announced to the Blessed One - "It is time, Venerable Sir, the meal is ready."

Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of Cunda the smith's son; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed Cunda the smith's son - "Cunda, serve me with the pork delicacy that you have prepared. But serve the Community of monks with the other food, both hard and soft, that has been prepared." "Yes, Venerable Sir," Cunda the smith's son replied to the Blessed One and served the Blessed One with the pork delicacy that had been prepared; but he served the Community of monks with the other food, both hard and soft, that had been prepared.

Then the Blessed One addressed Cunda the smith's son - "Cunda, whatever pork delicacy is left over, bury that in a pit. I do not see anyone, Cunda, in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, who could properly digest that if they ate it, other than the Truth Finder." "Yes, Venerable Sir," Cunda the smith's son replied to the Blessed One and, having buried the remaining pork delicacy in a pit, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One instructed, inspired, roused and gladdened Cunda the smith's son, who was seated to one side, with a talk on the Teaching, then rose from his seat and departed.

Then, after eating the meal of Cunda the smith's son, a severe affliction arose in the Blessed One. Bloody dysentery and intense feelings close to death arose. There the Blessed One endured mindfully and with clear comprehension, without becoming distressed. Then the Blessed One addressed the Venerable Ānanda: "Come, Ānanda, let us go to Kusinārā." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

Then the Blessed One left the road and approached the foot of a certain tree; having approached, he addressed the Venerable Ānanda - "Please, Ānanda, prepare the outer robe folded in four for me; I am tired, Ānanda, I will sit down." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and prepared the outer robe folded in four. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Please, Ānanda, bring me some drinking water; I am thirsty, Ānanda, I will drink."

When this was said, the Venerable Ānanda said this to the Blessed One - "Just now, Venerable Sir, five hundred carts have passed through. The water cut by the wheels is little, stirred up and muddy as it flows. But, Venerable Sir, the River Kukuṭṭhā is not far away, with clear water, sweet water, cool water, pure water, with good fords, delightful. There the Blessed One can both drink water and cool his limbs."

For the second time...etc... For the third time, the Blessed One addressed the Venerable Ānanda: "Please, Ānanda, bring me some drinking water; I am thirsty, Ānanda, I will drink." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, taking his bowl, approached that river. Now that river, churned up by wheels, shallow, disturbed, muddy and flowing, as the Venerable Ānanda approached became clear, transparent, undisturbed and flowing.

Then this occurred to the Venerable Ānanda - "It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the Truth Finder! For this river, churned up by wheels, shallow, disturbed, muddy and flowing, as I approached became clear, transparent, undisturbed and flowing!" Taking the water in his bowl, he approached the Blessed One; having approached, he said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, the great spiritual power and might of the Truth Finder! For this river, Venerable Sir, churned up by wheels, shallow, disturbed, muddy and flowing, as I approached became clear, transparent, undisturbed and flowing! Let the Blessed One drink the water, let the Fortunate One drink the water."

Then the Blessed One drank the water. Then the Blessed One went together with a large Community of monks to the Kukuṭṭhā River; having approached, having entered the Kukuṭṭhā River, having bathed and drunk, having crossed back over, he went to the Mango Grove; having approached, he addressed the Venerable Cundaka: "Please, Cundaka, prepare the outer robe folded in four for me; I am tired, Cundaka, I will lie down." "Yes, Venerable Sir," the Venerable Cundaka replied to the Blessed One and prepared the outer robe folded in four. Then the Blessed One lay 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. The Venerable Cundaka sat right there in front of the Blessed One.

Then the Blessed One addressed the Venerable Ānanda: "Perhaps, Ānanda, someone might cause remorse in Cunda the smith's son: 'It is a loss for you, friend Cunda, it is ill-gained for you, that the Truth Finder attained final Nibbāna after consuming your last almsfood.' Cunda the smith's son's remorse should be dispelled thus:

'It is a gain for you, friend Cunda, it is well-gained for you, that the Truth Finder attained final Nibbāna after consuming your last almsfood. I have heard this directly from the Blessed One, directly I received it - These two almsmeals are equal in fruit, equal in result, and are far more fruitful and beneficial than other almsmeals. Which two? The almsmeal after consuming which the Truth Finder awakens to unsurpassed perfect enlightenment, and the almsmeal after consuming which he attains final Nibbāna in the element of Nibbāna without residue. These two almsmeals are equal in fruit, equal in result, and are far more fruitful and beneficial than other almsmeals.

'The Venerable Cunda the smith's son has accumulated action conducive to long life, action conducive to beauty, action conducive to happiness, action conducive to heaven, action conducive to fame, action conducive to authority.' Thus should Cunda the smith's son's remorse be dispelled."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

6.

The Discourse at Pāṭaligāma

76. Thus have I heard - On one occasion the Blessed One was wandering on tour in Magadha together with a large Community of monks, and he arrived at Pāṭaligāma. The lay followers of Pāṭaligāma heard: "The Blessed One, it seems, wandering on tour in Magadha together with a large Community of monks, has arrived at Pāṭaligāma." Then the lay followers of Pāṭaligāma approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the lay followers of Pāṭaligāma said this to the Blessed One: "Please, Venerable Sir, let the Blessed One consent to stay at the rest-house." The Blessed One consented by remaining silent.

Then the lay followers of Pāṭaligāma, having understood the Blessed One's acceptance, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the rest-house; having approached, having completely spread the rest-house with coverings, having prepared seats, having set up a water vessel, having lit an oil lamp, they approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, the lay followers of Pāṭaligāma said this to the Blessed One: "The rest-house has been completely spread with coverings, Venerable Sir; the seats have been prepared; the water vessel has been set up, the oil lamp has been lit. Now is the time you think fit, Venerable Sir."

Then the Blessed One, having dressed and taking his bowl and robe, went together with the Community of monks to the rest-house; having approached, having washed his feet, having entered the rest-house, sat down against the middle pillar facing east. The Community of monks too, having washed their feet, having entered the rest-house, sat down against the western wall facing east with the Blessed One in front of them. The lay followers of Pāṭaligāma too, having washed their feet, having entered the rest-house, sat down against the eastern wall facing west with the Blessed One in front of them. Then the Blessed One addressed the lay followers of Pāṭaligāma:

"Householders, there are these five dangers for one who is immoral, who has failed in virtuous behaviour. What are the five? Here, householders, one who is immoral, who has failed in virtuous behaviour, encounters great loss of wealth due to heedlessness. This is the first danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, for one who is immoral, who has failed in virtuous behaviour, an evil reputation spreads. This is the second danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, when one who is immoral, who has failed in virtuous behaviour approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches lacking in confidence, confused. This is the third danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, one who is immoral, who has failed in virtuous behaviour dies confused. This is the fourth danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, one who is immoral, who has failed in virtuous behaviour, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. This is the fifth danger for one who is immoral, who has failed in virtuous behaviour. Householders, these are the five dangers for one who is immoral, who has failed in virtuous behaviour.

"Householders, there are these five benefits for one who is virtuous, who has accomplished virtue. What are the five? Here, householders, one who is virtuous, accomplished in virtue, through diligence acquires a great mass of wealth. This is the first benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, for one who is virtuous, accomplished in virtue, a good reputation spreads. This is the second benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, when one who is virtuous, accomplished in virtue approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches confidently, not abashed. This is the third benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, one who is virtuous, accomplished in virtue, dies unconfused. This is the fourth benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, one who is virtuous, accomplished in virtue, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. This is the fifth benefit for one who is virtuous, who has accomplished virtue. "Householders, these are the five benefits for one who is virtuous, who has accomplished virtue."

Then the Blessed One, having instructed, inspired, uplifted and gladdened the lay followers of Pāṭaligāma with a talk on the Teaching for much of the night, dismissed them - "The night is far spent, householders; now is the time you think fit." Then the lay followers of Pāṭaligāma, having delighted in and approved of the Blessed One's words, rose from their seats, paid homage to the Blessed One, circumambulated him, and departed. Then, soon after the lay followers of Pāṭaligāma had left, the Blessed One entered an empty dwelling.

Now on that occasion the chief ministers of Magadha, Sunidha and Vassakāra, were building a city at Pāṭaligāma to repel the Vajjians. Now on that occasion many deities, in their thousands upon thousands, were taking possession of sites in Pāṭaligāma. In the area where powerful deities take possession of sites, there the minds of powerful kings and royal ministers incline to build their residences. In the area where middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build their residences. In the area where low deities take possession of sites, there the minds of low kings and royal ministers incline to build their residences.

The Blessed One saw with the divine eye, which is purified and surpasses the human, those deities, in their thousands upon thousands, taking possession of sites in Pāṭaligāma. In the area where powerful deities take possession of sites, there the minds of powerful kings and royal ministers incline to build their residences. In the area where middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build their residences. In the area where low deities take possession of sites, there the minds of low kings and royal ministers incline to build their residences. Then the Blessed One rose at dawn and addressed the Venerable Ānanda:

"Who, Ānanda, is building a city at Pāṭaligāma?" "The chief ministers of Magadha, Sunidha and Vassakāra, Venerable Sir, are building a city at Pāṭaligāma to repel the Vajjians." "Just as if they had consulted with the Tāvatiṃsa deities, Ānanda; even so the chief ministers of Magadha, Sunidha and Vassakāra, are building a city at Pāṭaligāma to repel the Vajjians. Here, Ānanda, I saw with the divine eye, which is purified and surpasses the human, many deities, in their thousands upon thousands, taking possession of sites in Pāṭaligāma. In the area where powerful deities take possession of sites, there the minds of powerful kings and royal ministers incline to build their residences. In the area where middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build their residences. In the area where low deities take possession of sites, there the minds of low kings and royal ministers incline to build their residences. As far as the noble sphere extends, Ānanda, as far as merchants' routes reach, this will be the chief city, Pāṭaliputta, a centre for the exchange of goods. Three dangers, Ānanda, will befall Pāṭaliputta - from fire, from water, or from internal discord."

Then Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said this to the Blessed One - "May Master Gotama together with the Community of monks accept our invitation for today's meal." The Blessed One consented by remaining silent.

Then Sunidha and Vassakāra, the chief ministers of Magadha, having understood the Blessed One's acceptance, went to their own residence; having approached, having had excellent food, both hard and soft, prepared in their own residence, they had the time announced to the Blessed One - "It is time, Master Gotama, the meal is ready."

Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of Sunidha and Vassakāra, the chief ministers of Magadha; having approached, he sat down on the prepared seat. Then Sunidha and Vassakāra, the chief ministers of Magadha, served and satisfied with their own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft.

Then Sunidha and Vassakāra, the chief ministers of Magadha, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. When Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One expressed his appreciation with these verses:

Then the Blessed One, having expressed his appreciation to Sunidha and Vassakāra, the chief ministers of Magadha, with these verses, rose from his seat and departed.

Now on that occasion Sunidha and Vassakāra, the chief ministers of Magadha, were following close behind the Blessed One - "The gate through which the ascetic Gotama departs today will be named the 'Gotama Gate'. The ford by which he crosses the River Ganges will be named the 'Gotama Ford'."

Then the gate through which the Blessed One departed became known as the 'Gotama Gate'. Then the Blessed One approached the River Ganges. Now on that occasion the River Ganges was full and overflowing, with water level even with the banks, so that a crow could drink from it. Some people were seeking boats, some were seeking rafts, and some were binding together floats, wishing to cross from this shore to the far shore. Then the Blessed One - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the near shore of the River Ganges and reappeared on the far shore together with the Community of monks.

The Blessed One saw those people, some seeking boats, some seeking rafts, and some binding together floats, wishing to cross from this shore to the far shore.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

7.

The Discourse on the Forked Path

77. Thus have I heard - On one occasion the Blessed One was travelling on a road in Kosala with the Venerable Nāgasamāla as his attendant monk. The Venerable Nāgasamāla saw a fork in the road. Having seen the Blessed One, he said this: "This, Venerable Sir, is the path for the Blessed One; let us go this way." When this was said, the Blessed One said this to the Venerable Nāgasamāla - "This, Nāgasamāla, is the path; let us go this way."

For the second time...etc... For the third time, the Venerable Nāgasamāla said this to the Blessed One - "This, Venerable Sir, is the path for the Blessed One; let us go this way." For the third time, the Blessed One said this to the Venerable Nāgasamāla - "This, Nāgasamāla, is the path; let us go this way." Then the Venerable Nāgasamāla put down the Blessed One's bowl and robe right there on the ground and went away - "This, Venerable Sir, is the Blessed One's bowl and robe."

Then as the Venerable Nāgasamāla was going along that path, robbers emerged on the road, struck him with their hands and feet, broke his bowl, and tore his outer robe. Then the Venerable Nāgasamāla, with his bowl broken and his outer robe torn, 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 Nāgasamāla said this to the Blessed One - "Here, Venerable Sir, as I was going along that path, robbers emerged on the road, struck me with their hands and feet, broke my bowl, and tore my outer robe."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

8.

The Discourse to Visākhā

78. 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. Now on that occasion Visākhā, Migāra's Mother's granddaughter, dear and agreeable, had died. Then Visākhā, Migāra's Mother, with wet clothes and wet hair approached the Blessed One in the middle of the day; 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, approaching here in the middle of the day with wet clothes and wet hair?" "Venerable Sir, my granddaughter, dear and agreeable, has died. That is why I am approaching here in the middle of the day with wet clothes and wet hair." "Would you wish, Visākhā, to have as many sons and grandchildren as there are human beings in Sāvatthī?" "I would wish, Blessed One, to have as many sons and grandchildren as there are human beings in Sāvatthī."

"But how many human beings in Sāvatthī die each day?" "Ten human beings in Sāvatthī die each day, Venerable Sir; nine, Venerable Sir... eight, Venerable Sir... seven, Venerable Sir... six, Venerable Sir... five, Venerable Sir... four, Venerable Sir... three, Venerable Sir... two human beings in Sāvatthī die each day, Venerable Sir. One human being in Sāvatthī dies each day, Venerable Sir. Sāvatthī is not free, Venerable Sir, from human beings who are dying."

"What do you think, Visākhā, would you ever at any time be without wet clothes or wet hair?" "No, Venerable Sir. "Enough for me, Venerable Sir, with so many sons and grandsons."

"Those who have a hundred things dear, Visākhā, have a hundred sufferings; those who have ninety things dear have ninety sufferings; those who have eighty things dear have eighty sufferings; those who have seventy things dear have seventy sufferings; those who have sixty things dear have sixty sufferings; those who have fifty things dear have fifty sufferings; those who have forty things dear have forty sufferings, those who have thirty things dear have thirty sufferings; those who have twenty things dear have twenty sufferings, those who have ten things dear have ten sufferings; those who have nine things dear have nine sufferings; those who have eight things dear have eight sufferings; those who have seven things dear have seven sufferings; those who have six things dear have six sufferings; those who have five things dear have five sufferings; those who have four things dear have four sufferings; those who have three things dear have three sufferings; those who have two things dear have two sufferings; those who have one thing dear have one suffering; those who have nothing dear have no suffering - I say they are sorrowless, unstained, without despair."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

9.

First Discourse on Dabba

79. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Venerable Dabba the Mallian 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 Dabba the Mallian said this to the Blessed One - "It is now time for my final Nibbāna, Fortunate One." "Now is the time you think fit, Dabba."

Then the Venerable Dabba the Mallian rose from his seat, paid homage to the Blessed One, circumambulated him, rose up into the air, sat cross-legged in space, in the sky, entered the fire element, emerged from it, and attained final Nibbāna.

Then when the body of the Venerable Dabba the Mallian, who had risen up into the air, sat cross-legged in space, in the sky, entered the fire element, emerged from it, and attained final Nibbāna, was burning and blazing, neither ashes nor soot were seen. Just as when ghee or oil is burning and blazing, neither ashes nor soot are seen; even so, when the body of the Venerable Dabba the Mallian, who had risen up into the air, sat cross-legged in space, in the sky, entered the fire element, emerged from it, and attained final Nibbāna, was burning and blazing, neither ashes nor soot were seen.

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

10.

Second Discourse on Dabba

80. 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, when the body of Dabba the Mallian, who had risen up into the air, sat cross-legged in space, in the sky, entered the fire element, emerged from it, and attained final Nibbāna, was burning and blazing, neither ashes nor soot were seen. Just as when ghee or oil is burning and blazing, neither ashes nor soot are seen; even so, monks, when the body of Dabba the Mallian, who had risen up into the air, sat cross-legged in space, in the sky, entered the fire element, emerged from it, and attained final Nibbāna, was burning and blazing, neither ashes nor soot were seen."

Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

The eighth Chapter on the Pāṭali Villagers.

Here is its summary -

Summary of chapters in the Udāna -

The Text of Inspired Utterances is concluded.