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

The Numerical Discourses

The Book of the Fours

1. First Fifty

1. The Chapter on Bhaṇḍagāma

1. The Discourse on Understanding

1. Thus have I heard - On one occasion the Blessed One was dwelling among the Vajjians at Bhaṇḍagāma. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, because of not understanding and not penetrating four things, both you and I have wandered and roamed through this long course of saṃsāra. Of which four? Monks, because of not understanding and not penetrating noble virtue, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating noble concentration, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating noble wisdom, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating noble liberation, both you and I have wandered and roamed through this long course of saṃsāra. Monks, this noble virtue has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been destroyed, there is now no more renewed existence."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"Virtue, concentration, wisdom, and unsurpassed liberation;

These Teachings were fully understood by the famous Gotama.

Having directly known thus, the Enlightened One explained the Teaching to the monks;

The Teacher, the one with vision, who made an end to suffering, has attained final Nibbāna. first;

2. The Discourse on the Fallen

2. "Monks, one who is not possessed of four qualities is called 'fallen from this Teaching and discipline'. With which four? Monks, one who is not possessed of noble virtue is called 'fallen from this Teaching and discipline'. Monks, one who is not possessed of noble concentration is called 'fallen from this Teaching and discipline'. Monks, one who is not possessed of noble wisdom is called 'fallen from this Teaching and discipline'. Monks, one who is not possessed of noble liberation is called 'fallen from this Teaching and discipline'. Monks, one who is not possessed of these four qualities is called 'fallen from this Teaching and discipline'.

"Monks, one who is possessed of four qualities is called 'not fallen from this Teaching and discipline'. With which four? Monks, one who is possessed of noble virtue is called 'not fallen from this Teaching and discipline'. Monks, one who is possessed of noble concentration is called 'not fallen from this Teaching and discipline'. Monks, one who is possessed of noble wisdom is called 'not fallen from this Teaching and discipline'. Monks, one who is possessed of noble liberation is called 'not fallen from this Teaching and discipline'. Monks, one who is possessed of these four qualities is called 'not fallen from this Teaching and discipline'."

"Those who have passed away fall, having fallen they return, being greedy they come back again;

What was to be done has been done, delight has been delighted in, happiness has followed upon happiness. the second;

3. First Discourse on the Wounded

3. "Monks, possessed of four qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. With which four? Without investigation and examination he speaks in praise of one deserving dispraise, without investigation and examination he speaks in dispraise of one deserving praise, without investigation, without scrutiny he shows confidence in what is not inspiring, without investigation, without scrutiny he shows lack of confidence in what is inspiring - Monks, possessed of these four qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, possessed of four qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. With which four? Having investigated and examined he speaks in dispraise of one deserving dispraise, having investigated and examined he speaks in praise of one deserving praise, after investigation, after scrutiny he shows lack of confidence in what is not inspiring, after investigation, after scrutiny he shows confidence in what is inspiring - Monks, possessed of these four qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit."

"One who praises what should be blamed,

Or blames one who should be praised;

He seeks out misfortune with his mouth,

Through that misfortune he finds no happiness.

"This is a small misfortune,

The loss of wealth at dice;

The loss of all, including oneself,

This indeed is the greater misfortune;

One who corrupts the mind regarding the Fortunate One.

A hundred thousand nirabbudas,

Thirty-six and five abbudas;

One who blames the noble ones goes to hell,

Having directed speech and mind towards evil." Third;

4. The Second Discourse on the Wounded

4. "Monks, wrongly practising towards four, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. Within which four? Monks, wrongly practising towards mother, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. Monks, wrongly practising towards father...etc... Monks, wrongly practising towards the Truth Finder...etc... Monks, wrongly practising towards the Truth Finder's disciple, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. Monks, wrongly practising towards these four, a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit.

"Monks, rightly practising towards four, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. Within which four? Monks, rightly practising towards mother, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. Monks, rightly practising towards father...etc... Monks, rightly practising towards the Truth Finder...etc... Monks, rightly practising towards the Truth Finder's disciple, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. Monks, rightly practising towards these four, a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit."

"Towards mother and father too, whoever practises wrongly;

Towards the Truth Finder who is enlightened, or towards his disciple;

Such a person generates much demerit.

Due to that unrighteous conduct, the wise blame him regarding his parents;

They blame him here itself, and after death he goes to a plane of misery.

"Towards mother and father too, whoever practises rightly;

Towards the Truth Finder who is enlightened, or towards his disciple;

Such a person generates much merit.

Due to that righteous conduct, the wise praise him regarding his parents;

They praise him here itself, and after death he rejoices in heaven." fourth;

5. Discourse on Going with the Stream

5. "Monks, these four individuals exist and are found in the world. Which four? The individual going with the stream, the individual going against the stream, the individual who stands still, and the brahmin who has crossed over, gone beyond, stands on high ground. And what, monks, is the individual going with the stream? Here, monks, someone indulges in sensual pleasures and does evil actions. This, monks, is called an individual going with the stream.

"And what, monks, is the individual going against the stream? Here, monks, someone does not indulge in sensual pleasures and does not do evil actions, and despite the pain and displeasure, with tears streaming down his face and weeping, he lives the holy life that is utterly perfect and pure. This, monks, is called an individual going against the stream.

"And what, monks, is the individual who is stable? Here, monks, with the utter destruction of the five lower fetters, someone becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This, monks, is called the individual who is stable.

"And what, monks, is the individual who has crossed over, gone beyond, the brahmin who stands on high ground? Here, monks, a certain individual with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is called the individual who has crossed over, gone beyond, the brahmin who stands on high ground. These four individuals, monks, exist and are found in the world."

Whatever people are unrestrained in sensual pleasures,

Those not devoid of lust, enjoying sensual pleasures here;

They go again and again to birth and aging,

Overcome by craving, going with the stream.

"Therefore a wise one, with mindfulness established here,

Not pursuing sensual pleasures and evil;

Should abandon sensual pleasures even with pain,

They call that person 'one going against the stream'.

"One who has abandoned the five defilements,

A trainee who is complete, not subject to deterioration;

One who has mastered the mind, with concentrated faculties,

That person indeed is called one of stable self.

"For whom all phenomena, having been understood,

They are dispelled, gone to their end, they exist not;

That sage indeed has lived the holy life,

Reached the world's end, gone to the far shore, it is said." fifth;

6. The Discourse on Little Learning

6. "Monks, these four individuals exist and are found in the world. Which four? One of little learning who has not attained through learning, one of little learning who has attained through learning, one of much learning who has not attained through learning, one of much learning who has attained through learning. And how, monks, is an individual one of little learning who has not attained through learning? Here, monks, someone has little learning - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He does not practise in accordance with the Teaching, having understood the meaning and the Teaching of that little learning. This, monks, is how an individual is one of little learning who has not attained through learning.

"And how, monks, is an individual one of little learning who has attained through learning? Here, monks, someone has little learning - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He practises in accordance with the Teaching, having understood the meaning and the Teaching of that little learning. This, monks, is how an individual is one of little learning who has attained through learning.

"And how, monks, is an individual one of much learning who has not attained through learning? Here, monks, someone has much learning - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He does not practise in accordance with the Teaching, having understood the meaning and the Teaching of that much learning. This, monks, is how an individual is one of much learning who has not attained through learning.

"And how, monks, is an individual one of much learning who has attained through learning? Here, monks, someone has much learning - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He practises in accordance with the Teaching, having understood the meaning and the Teaching of that much learning. This, monks, is how an individual is one of much learning who has attained through learning. These four individuals, monks, exist and are found in the world."

Even if one has little learning and is not established in virtuous behaviour;

They blame him on both counts, for virtuous behaviour and for learning.

Even if one has little learning but is well established in virtuous behaviour;

They praise him for his virtuous behaviour, and his learning succeeds.

Even if one has much learning but is not established in virtuous behaviour;

They blame him for his virtuous behaviour, and his learning does not succeed.

Even if one has much learning and is well established in virtuous behaviour;

They praise him on both counts, for virtuous behaviour and for learning.

Who is worthy to blame one who is learned, upholds the Teaching, is wise, a disciple of the Buddha,

Like refined gold from the Jambu river?

Even the deities praise him, and he is praised by Brahmā." sixth;

7. The Discourse on Beauty

7. "Monks, these four who are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, beautify the Community. Which four? A monk, monks, who is competent, disciplined, confident, learned, an upholder of the Teaching, practising in accordance with the Teaching, beautifies the Community. A nun, monks, who is competent, disciplined, confident, learned, an upholder of the Teaching, practising in accordance with the Teaching, beautifies the Community. A male lay follower, monks, who is competent, disciplined, confident, learned, an upholder of the Teaching, practising in accordance with the Teaching, beautifies the Community. A female lay follower, monks, who is competent, disciplined, confident, learned, an upholder of the Teaching, practising in accordance with the Teaching, beautifies the Community. These four, monks, who are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, beautify the Community."

"One who is competent and confident,

One is learned and bears the Teaching;

One practises in accordance with the Teaching,

Such a one is called an adornment of the Community.

"A monk accomplished in virtue, and a learned nun;

A faithful male lay follower, and a faithful female lay follower;

These indeed beautify the Community, these are indeed the beautifiers of the Community." seventh;

8. The Discourse on Self-Confidence

8. "Monks, these are the four grounds of self-confidence possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel. What are the four? 'For one who claims to be fully enlightened, these things are not fully understood' - in this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'For one who claims to have destroyed the taints, these taints are not fully destroyed' - in this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'Those things that have been declared as obstacles, when one engages in them, are not capable of causing obstruction' - in this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'The Teaching which you teach does not lead the one who practises it to the complete destruction of suffering' - in this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence. "Monks, these are the four grounds of self-confidence possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel."

Whatever doctrinal paths are widely held,

Based upon which ascetics and brahmins;

Having reached the Truth Finder, they are no more,

The confident one who has transcended the paths of doctrine.

"The consummate one who, having overcome the Wheel of Teaching,

Set it in motion out of compassion for all beings;

That such one, supreme among devas and humans,

Beings pay homage to, who has gone beyond existence." the eighth;

9. The Discourse on the Arising of Craving

9. "Monks, there are these four grounds for the arising of craving where a monk's craving, when arising, arises. Which four? Monks, craving arises in a monk when arising because of robes; monks, craving arises in a monk when arising because of almsfood; monks, craving arises in a monk when arising because of lodging; monks, craving arises in a monk when arising because of this or that state of existence. These, monks, are the four grounds for the arising of craving where a monk's craving, when arising, arises."

"With craving as his companion, a person wanders for a long time in the round of births;

Not transcending the round of births, he goes from this state to other states.

"Having known thus the danger, craving as the origin of suffering;

Free from craving, without grasping, a mindful monk should wander forth." ninth;

10. The Discourse on Bondage

10. "Monks, there are these four bonds. Which four? The bond of sensual pleasure, the bond of existence, the bond of views, the bond of ignorance. And what, monks, is the bond of sensual pleasure? Here, monks, someone does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding sensual pleasures. As he does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding sensual pleasures, the lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, clinging to sensual pleasures, craving for sensual pleasures underlies him. This, monks, is called the bond of sensual pleasure. Such is the bond of sensual pleasure.

"And how is there the bond of existence? Here, monks, someone does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding states of existence. As he does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding states of existence, the lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, clinging to existence, craving for existence underlies him. This, monks, is called the bond of existence. Such is the bond of sensual pleasure and the bond of existence.

"And how is there the bond of views? Here, monks, someone does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding views. As he does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding views, the lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, clinging to views, craving for views underlies him. This, monks, is called the bond of views. Such is the bond of sensual pleasure, the bond of existence, and the bond of views.

"And how is there the bond of ignorance? Here, monks, someone does not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact. As he does not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, ignorance and not knowing regarding the six bases of contact underlies him. This, monks, is called the bond of ignorance. Such is the bond of sensual pleasure, the bond of existence, the bond of views, and the bond of ignorance - one is bound to evil unwholesome states that are defiling, conducive to renewed existence, troublesome, resulting in suffering, leading to future birth, aging and death. Therefore one is called 'without security from bondage'. These, monks, are the four bonds.

"Monks, there are these four releases from bondage. Which four? release from the bond of sensual pleasure, release from the bond of existence, release from the bond of views, release from the bond of ignorance. And what, monks, is release from the bond of sensual pleasure? Here, monks, someone understands as it really is the origin, disappearance, gratification, danger, and escape regarding sensual pleasures. As he understands as it really is the origin, disappearance, gratification, danger, and escape regarding sensual pleasures, the lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, clinging to sensual pleasures, craving for sensual pleasures does not lie latent within him. This, monks, is called release from the bond of sensual pleasure. Such is release from the bond of sensual pleasure.

"And how is there release from the bond of existence? Here, monks, someone understands as it really is the origin, disappearance, gratification, danger, and escape regarding states of existence. As he understands as it really is the origin, disappearance, gratification, danger, and escape regarding states of existence, the lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, clinging to existence, craving for existence does not lie latent within him. This, monks, is called release from the bond of existence. Such is release from the bond of sensual pleasure and release from the bond of existence.

"And how is there release from the bond of views? Here, monks, someone understands as it really is the origin, disappearance, gratification, danger, and escape regarding views. As he understands as it really is the origin, disappearance, gratification, danger, and escape regarding views, the lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, clinging to views, craving for views does not lie latent within him. This, monks, is called release from the bond of views. Such is release from the bond of sensual pleasure, release from the bond of existence, release from the bond of views.

"And how is there release from the bond of ignorance? Here, monks, someone understands as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact. As he understands as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, ignorance and not knowing regarding the six bases of contact does not lie latent within him. This, monks, is called release from the bond of ignorance. Such is release from the bond of sensual pleasure, release from the bond of existence, release from the bond of views, release from the bond of ignorance - one is released from evil unwholesome states that are defiling, conducive to renewed existence, troublesome, resulting in suffering, leading to future birth, aging and death. Therefore one is called 'one secure from bondage'. These, monks, are the four releases from bondage."

"Bound by the bond of sensual pleasure, and both by the bond of existence;

Connected with the bond of views, led by ignorance.

"Beings go through the round of rebirths, proceeding to birth and death;

But those who fully understand sensual pleasures, and all bonds of existence.

"Having uprooted the bond of views, and making ignorance fade away;

Disconnected from all bonds, those sages have truly gone beyond the bonds." tenth;

The Chapter on Bhaṇḍagāma is first.

Here is its summary -

Enlightened, fled two, dug up with downstream as fifth;

One of little learning and beautiful, self-confidence with the bond of craving makes ten.

2. Chapter on Prowling

1. Discourse on Prowling

11. "Monks, if while walking there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them, then even while walking, monks, being thus, he is called 'not ardent, not scrupulous, constantly and continuously lazy, of low energy.'

"Monks, if while standing there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them, then even while standing, monks, being thus, he is called 'not ardent, not scrupulous, constantly and continuously lazy, of low energy.'

"Monks, if while sitting there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them, then even while sitting, monks, being thus, he is called 'not ardent, not scrupulous, constantly and continuously lazy, of low energy.'

"Monks, if while lying down but awake there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them, then even while lying down awake, monks, being thus, he is called 'not ardent, not scrupulous, constantly and continuously lazy, of low energy.'

"Monks, if while walking there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them, then even while walking, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

"Monks, if while standing there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them, then even while standing, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

"Monks, if while sitting there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them, then even while sitting, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

"Monks, if while lying down but awake there arise in a monk thoughts of sensual pleasure, thoughts of ill will, or thoughts of harmfulness. If that monk does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them, then even while lying down awake, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

Whether walking or standing, sitting or lying down;

One who thinks thoughts that are evil and based upon the household.

He has entered upon the wrong path, infatuated with things that delude;

Such a monk is incapable of reaching supreme enlightenment.

But one who whether walking or standing, sitting or lying down;

Having stilled thoughts, delights in the peace of thoughts;

Such a monk is capable of reaching supreme enlightenment. first;

2. The Discourse on Virtuous Behaviour

12. "Monks, dwell possessed of virtue, possessed of the code of monastic rules, dwell restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults. Train in the training rules you have undertaken. Monks, for you who dwell possessed of virtue, possessed of the code of monastic rules, dwelling restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, training in the training rules you have undertaken, what more is to be done?

"Monks, if while walking a monk's covetousness and ill will are gone, sloth and torpor... restlessness and remorse... doubt is abandoned, energy is aroused and unflagging, mindfulness is established and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed, then even while walking, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

"Monks, if while standing a monk's covetousness and ill will are gone, sloth and torpor... restlessness and remorse... doubt is abandoned, energy is aroused and unflagging, mindfulness is established and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed, then even while standing, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

"Monks, if while sitting a monk's covetousness and ill will are gone, sloth and torpor... restlessness and remorse... doubt is abandoned, energy is aroused and unflagging, mindfulness is established and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed, then even while sitting, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'

"Monks, if while lying down but awake a monk's covetousness and ill will are gone, sloth and torpor... restlessness and remorse... doubt is abandoned, energy is aroused and unflagging, mindfulness is established and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed, then even while lying down awake, monks, being thus, he is called 'ardent, scrupulous, constantly and continuously energetic, resolute.'"

"Whether walking or standing, sitting or lying down;

A monk should bend and stretch with control.

"Above, across, or downward, as far as the range of the world extends;

And having examined the rise and fall of the aggregates of phenomena.

"Training constantly and mindfully in the proper stilling of the mind;

They call such a monk one who is constantly resolute." the second;

3. The Discourse on Striving

13. "Monks, there are these four right strivings. What are the four? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states. These, monks, are the four right strivings."

"The right strivings, overlords of Māra's realm,

They, gone beyond birth, death and fear, have crossed to the far shore;

They, satisfied having conquered Māra with his army, are unstirred,

Having overcome all of Namuci's forces, they are happy." Third;

4. The Discourse on Restraint

14. "Monks, there are these four kinds of striving. What are the four? The striving of restraint, the striving of abandoning, the striving of development, and the striving of protection. And what, monks, is the striving of restraint? Here, monks, when seeing a form with the eye, a monk does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. This, monks, is called the striving of restraint.

"And what, monks, is the striving of abandoning? Here, monks, when a thought of sensual pleasure has arisen, a monk does not tolerate it but abandons it, dispels it, puts an end to it, and obliterates it; when a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... etc... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them. This, monks, is called the striving of abandonment.

And what, monks, is the striving of development? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release, develops the enlightenment factor of investigation-of-states... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the striving of development.

And what, monks, is the striving of protection? Here, monks, a monk protects an arisen beneficial sign of concentration - the perception of bones, the perception of worm-eaten corpse, the perception of discoloured corpse, the perception of fissured corpse, the perception of bloated corpse. This, monks, is called the striving of protection. These, monks, are the four kinds of striving."

Restraint and abandoning, development and protection;

These four strivings were taught by the Kinsman of the Sun;

By which an ardent monk here reaches the destruction of suffering." fourth;

5. Description Discourse

15. "Monks, there are these four supreme descriptions. What are the four? This is the foremost of those possessing individual existence, monks, that is - Rāhu, lord of asuras. This is the foremost of those who enjoy sensual pleasures, monks, that is - King Mandhātā. This is the foremost of those wielding authority, monks, that is - Māra, the Evil One. In this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings, the Truth Finder is declared foremost, the Worthy One, the Perfectly Enlightened One. These, monks, are the four supreme descriptions."

"Rāhu is foremost of those possessing individual existence, Mandhātā of those who enjoy sensual pleasures;

Māra of authorities, shining with spiritual power and fame.

"Above, across, or downward, as far as the range of the world extends;

For the world with its deities, the Buddha is declared supreme." fifth;

6. Subtle Discourse

16. "Monks, there are these four refinements. What are the four? Here, monks, a monk is possessed of supreme refinement of form; and with that refinement of form, he does not see any other refinement of form higher or more sublime; and with that refinement of form, he does not long for any other refinement of form higher or more sublime. He is possessed of supreme refinement of feeling; and with that refinement of feeling, he does not see any other refinement of feeling higher or more sublime; and with that refinement of feeling, he does not long for any other refinement of feeling higher or more sublime. He is possessed of supreme refinement of perception; and with that refinement of perception, he does not see any other refinement of perception higher or more sublime; and with that refinement of perception, he does not long for any other refinement of perception higher or more sublime. He is possessed of supreme refinement of formations; and with that refinement of formations, he does not see any other refinement of formations higher or more sublime; and with that refinement of formations, he does not long for any other refinement of formations higher or more sublime. These, monks, are the four refinements."

"Having known the refinement of form, and the origin of feelings;

From where perception arises and where it ceases;

Having known formations as other, as suffering and not self.

That monk who sees rightly, peaceful, delighting in the state of peace;

Bears his final body, having conquered Māra with his army." sixth;

7. First Discourse on Wrong Courses

17. "Monks, there are these four ways of taking a wrong course. What are the four? One takes a wrong course through desire, takes a wrong course through hatred, takes a wrong course through delusion, takes a wrong course through fear - these, monks, are the four ways of taking a wrong course."

"One who transgresses the Teaching through desire, hatred, fear, or delusion,

His fame diminishes, like the moon in the dark fortnight." seventh;

8. Second Discourse on Wrong Course

18. "Monks, there are these four ways of not taking a wrong course. What are the four? One does not take a wrong course through desire, does not take a wrong course through hatred, does not take a wrong course through delusion, does not take a wrong course through fear - these, monks, are the four ways of not taking a wrong course."

One who does not transgress the Teaching through desire, hatred, fear, or delusion;

His fame increases, like the moon in the bright fortnight." the eighth;

9. Third Discourse on Wrong Courses

19. "Monks, there are these four ways of taking a wrong course. What are the four? One takes a wrong course through desire, takes a wrong course through hatred, takes a wrong course through delusion, takes a wrong course through fear - these, monks, are the four ways of taking a wrong course.

"Monks, there are these four ways of not taking a wrong course. What are the four? One does not take a wrong course through desire, does not take a wrong course through hatred, does not take a wrong course through delusion, does not take a wrong course through fear - these, monks, are the four ways of not taking a wrong course."

"One who transgresses the Teaching through desire, hatred, fear, or delusion,

His fame diminishes, like the moon in the dark fortnight.

One who does not transgress the Teaching through desire, hatred, fear, or delusion;

His fame increases, like the moon in the bright fortnight." ninth;

10. The Discourse on the Meal Distributor

20. "Monks, possessed of four qualities a meal distributor is cast into hell as surely as if they had been carried there. With which four? One takes a wrong course through desire, takes a wrong course through hatred, takes a wrong course through delusion, takes a wrong course through fear - Monks, possessed of these four qualities a meal distributor is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities a meal distributor is cast into heaven as surely as if they had been carried there. With which four? One does not take a wrong course through desire, does not take a wrong course through hatred, does not take a wrong course through delusion, does not take a wrong course through fear - Monks, possessed of these four qualities a meal distributor is cast into heaven as surely as if they had been carried there."

Whatever people are unrestrained in sensual pleasures,

They are unrighteous and have no reverence for the Teaching;

Going by desire, hatred, delusion, and fear,

This is called a worthless assembly.

"For thus it was said by the knowing ascetic,

Therefore those superior persons are praiseworthy;

Those established in the Teaching who do not do evil,

Not going by desire, nor hatred, nor delusion, nor fear;

"This is called an excellent assembly,

For thus it was said by the knowing ascetic." tenth;

The Second Chapter on Prowling.

Here is its summary -

Conduct, virtuous behaviour, strivings, restraint, description is the fifth;

Subtlety, the three wrong courses, with synopsis - these are the ten.

3. Chapter on Uruvelā

1. First Discourse at Uruvelā

21. 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 -

"On one occasion, monks, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Then, monks, as I was alone in seclusion, this reflection arose in my mind - "It is suffering to dwell without reverence and deference. What ascetic or brahmin might I honour and respect and live in dependence on?"

"Then, monks, I thought: For the fulfilment of the incomplete aggregate of virtue, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, another ascetic or brahmin more accomplished in virtue than myself, whom I might honour and respect and live in dependence on.

For the fulfilment of the incomplete aggregate of concentration, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, another ascetic or brahmin more accomplished in concentration than myself, whom I might honour and respect and live in dependence on.

For the fulfilment of the incomplete aggregate of wisdom, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, another ascetic or brahmin more accomplished in wisdom than myself, whom I might honour and respect and live in dependence on.

For the fulfilment of the incomplete aggregate of liberation, I would honour and respect another ascetic or brahmin and live in dependence on. But I do not see in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, another ascetic or brahmin more accomplished in liberation than myself, whom I might honour and respect and live in dependence on."

"Then, monks, I thought: "What if I were to honour and respect and live in dependence on this very Teaching that I have awakened to?"

"Then, monks, Brahmā Sahampati, having understood with his own mind the reflection in my mind - just as a strong person might extend their bent arm or bend their extended arm, disappeared from the brahmā world and appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe over one shoulder, having placed his right knee on the earth, having raised his joined palms in reverential salutation towards me, said this to me - "So it is, Blessed One, so it is, Fortunate One! Those, Venerable Sir, who in the past were Arahants, Perfectly Enlightened Ones, those Blessed Ones honoured and respected the Teaching itself and lived in dependence on it; those, Venerable Sir, who in the future will be Arahants, Perfectly Enlightened Ones, those Blessed Ones will honour and respect the Teaching itself and live in dependence on it; may the Blessed One too, Venerable Sir, who is at present the Arahant, the Perfectly Enlightened One, honour and respect the Teaching itself and live in dependence on it." This is what Brahmā Sahampati said. Having said this, he further said this -

"The Perfectly Enlightened Ones of the past, and the Enlightened Ones yet to come;

One who is now enlightened, destroyer of sorrow for many.

"All revered the true Teaching, dwelt and dwell;

And thus they will dwell, this is the nature of the Enlightened Ones.

"Therefore, by one who desires good for oneself, aspiring for greatness,

The true Teaching should be revered, remembering the Buddha's Dispensation."

This is what Brahmā Sahampati said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there. Then, monks, having understood Brahmā's request and what was fitting for myself, I honoured and respected this very Teaching that I had awakened to and lived in dependence on it. And when, monks, the Community too became endowed with greatness, then I had reverence for the Community too. First.

2. The Second Discourse at Uruvelā

22. "On one occasion, monks, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Then, monks, several brahmins who were old, aged, elderly, advanced in years, come to the last stage of life, approached me; having approached, they exchanged greetings with me. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, monks, those brahmins said this to me - 'We have heard this, Master Gotama - that the ascetic Gotama does not welcome, or rise for, or offer a seat to brahmins who are old, aged, elderly, advanced in years and have reached the final stage of life. This, Master Gotama, is indeed so. For Master Gotama does not welcome, or rise for, or offer a seat to brahmins who are old, aged, elderly, advanced in years and have reached the final stage of life. This, Master Gotama, is not proper.'

"Then, monks, I thought: 'These venerable ones do not know an elder or the qualities that make an elder.' Even if, monks, one is old, eighty, ninety, or a hundred years from birth. And he speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks contrary to the Teaching and the discipline, he speaks words not worth treasuring, untimely, unreasonable, undefined, not connected with the goal. Then he is simply reckoned as 'a foolish elder.'

"Even if, monks, one is young, youthful, black-haired, endowed with the blessing of youth, in the prime of life. And he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Then he is simply reckoned as 'a wise elder.'

"Monks, there are these four things that make one an elder. Which four? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken; he is learned, one who remembers what he has heard, one who accumulates what he has heard - those teachings that are good in the beginning, good in the middle, good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view; he gains without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. These, monks, are the four qualities that make an elder."

"One with an agitated mind, who speaks much nonsense;

With unconcentrated intention, delighting in wrong teachings, foolish,

He is far from steadfastness, having wrong views, disrespectful.

But one who is endowed with virtue, learned and discerning;

Restrained, wise in the teachings, sees with wisdom the goal.

Gone beyond all phenomena, free from barrenness, discerning;

With birth and death abandoned, the consummate one in the holy life.

Him I call an elder, who has no taints;

With the destruction of the taints, a monk is called an elder." the second;

3. Discourse on the World

23. "The world, monks, has been awakened to by the Truth Finder. From the world the Truth Finder is detached. The origin of the world, monks, has been awakened to by the Truth Finder. The origin of the world is abandoned by the Truth Finder. The cessation of the world, monks, has been awakened to by the Truth Finder. The cessation of the world has been realized by the Truth Finder. The way leading to the cessation of the world, monks, has been awakened to by the Truth Finder. The way leading to the cessation of the world has been developed by the Truth Finder.

"Whatever in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind - all that has been awakened to by the Truth Finder. Therefore he is called 'Truth Finder'.

The night when the Truth Finder awakens to unsurpassed perfect enlightenment and the night when he attains final Nibbāna in the element of Nibbāna without residue, whatever he speaks, utters, and explains in the interval between these - all that is just so, not otherwise. Therefore he is called 'Truth Finder'.

As the Truth Finder speaks, bhikkhus, so he acts; as he acts, so he speaks. Thus he speaks as he acts and acts as he speaks. Therefore he is called 'Truth Finder'.

In this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, the Truth Finder is the conqueror, unconquered, all-seeing, wielding power. Therefore he is called 'Truth Finder'."

"Having directly known the entire world, everything in the world as it really is;

Detached from the entire world, unattracted to anything in the world.

That wise one is indeed the overlord of all, released from all knots;

He has attained supreme peace, Nibbāna free from fear.

"This Enlightened One with taints destroyed, trouble-free with doubts cut off;

Having attained the destruction of all actions, liberated in the extinction of acquisitions.

"This is the Blessed One, the Enlightened One, this unsurpassed lion;

For the world with its deities, he set in motion the divine wheel.

"Thus deities and human beings, who have gone for refuge to the Enlightened One;

Having assembled, pay homage to him, the great one free from hesitation.

"The tamed one is best among tamers, the peaceful sage is best among peacemakers;

The freed one is foremost among liberators, the crossed over is supreme among those who help others cross.

Thus they pay homage to him, the great one free from hesitation;

"In this world with its deities, there is no individual equal to you." Third;

4. The Discourse at Kāḷaka's Park

24. On one occasion the Blessed One was dwelling at Sāketa in Kāḷaka's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, whatever in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind - all that I know.

"Monks, if I were to say that I do not know whatever in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind - that would be a falsehood on my part.

"Monks...etc... if I were to say that I both know and do not know that, that too would be just the same.

"Monks...etc... if I were to say that I neither know nor do not know that, that would be a fault on my part.

"Thus, monks, the Truth Finder, having seen what is to be seen, does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, does not conceive a seer; having heard what is to be heard, he does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, does not conceive a hearer; having sensed what is to be sensed, he does not conceive what is sensed, does not conceive what is unsensed, does not conceive what is to be sensed, does not conceive a senser; having cognized what is to be cognized, he does not conceive what is cognized, does not conceive what is uncognized, does not conceive what is to be cognized, does not conceive a cognizer. Thus, monks, the Truth Finder is just such in regard to things that are seen, heard, sensed, and cognized. And I say that there is no other such one more excellent or more sublime than that such one.

Whatever is seen, heard, or sensed,

What is grasped as truth and sensed by others;

The steadfast one, self-controlled,

Would not judge others' truth or falsehood.

"Having seen this dart beforehand,

Where people are attached and clinging;

'I know and see this just as it is,

There is no clinging for the Truth Finders.'" fourth;

5. The Discourse on the Holy Life

25. "Monks, this holy life is not lived for the purpose of deceiving people, or flattering people, or for the sake of gain, honour and praise, or for the sake of winning in doctrinal debates, or with the thought 'Let people know me thus.' Rather, monks, this holy life is lived for the sake of restraint, for the sake of abandoning, for the sake of dispassion, for the sake of cessation."

"For the sake of restraint and abandoning, the holy life not based on hearsay;

The Blessed One taught it, leading to grounding in Nibbāna;

This is the path followed by the great ones, the great seers.

"And those who practise as taught by the Enlightened One;

Will make an end of suffering, following the Teacher's instruction." fifth;

6. The Discourse on Deceit

26. "Monks, those monks who are fraudulent, stubborn, garrulous, imposters, arrogant and unconcentrated - those monks, monks, are not my followers. And those monks, monks, have fallen away from this Teaching and discipline, and they do not achieve growth, increase and expansion in this Teaching and discipline. But those monks, monks, who are not fraudulent, not garrulous, wise, not stubborn, well concentrated - those monks, monks, are my followers. And those monks, monks, have not fallen away from this Teaching and discipline. And they achieve growth, increase and expansion in this Teaching and discipline."

"The fraudulent, stubborn, garrulous, imposters, arrogant and unconcentrated;

They do not grow in the Teaching taught by the Perfectly Enlightened One.

"Not fraudulent, not garrulous, wise, not stubborn, well concentrated;

They indeed grow in the Teaching taught by the Perfectly Enlightened One." sixth;

7. Discourse on Contentment

27. "Monks, there are these four things that are trifling, easily obtained, and blameless. What are the four? A rag-robe, monks, among robes is trifling, easily obtained, and blameless. Alms-food, monks, among foods is trifling, easily obtained, and blameless. The root of a tree, monks, among lodgings is trifling, easily obtained, and blameless. Fermented urine, monks, among medicines is trifling, easily obtained, and blameless. These, monks, are the four things that are trifling, easily obtained, and blameless. When, monks, a monk is content with what is trifling and easily obtained, this, I say, is one factor of his recluseship."

"For one content with what is blameless, trifling and easily obtained;

Not concerning lodging, robes, drink and food;

There is no vexation of mind, no direction is obstructed.

And those things that were explained, in accordance with the life of an ascetic;

Are grasped by one who is content, training diligently. seventh;

8. Discourse on the Noble Lineage

28. "Monks, there are these four noble lineages, original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. Which four? Here, monks, a monk is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe, and does not engage in improper search because of robes, and not having received a robe he is not agitated, and having received a robe he uses it without being tied to it, not infatuated with it, not clinging to it, seeing the danger, understanding the escape; and because of that contentment with whatever kind of robe, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, monks, is called a monk who stands in the ancient, original noble lineage.

"Furthermore, monks, a monk is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood, and does not engage in improper search because of almsfood, and not having received almsfood he is not agitated, and having received almsfood he uses it without being tied to it, not infatuated with it, not clinging to it, seeing the danger, understanding the escape; and because of that contentment with whatever kind of almsfood, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, monks, is called a monk who stands in the ancient, original noble lineage.

"Furthermore, monks, a monk is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging, and does not engage in improper search because of lodging, and not having received lodging he is not agitated, and having received lodging he uses it without being tied to it, not infatuated with it, not clinging to it, seeing the danger, understanding the escape; and because of that contentment with whatever kind of lodging, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, monks, is called a monk who stands in the ancient, original noble lineage.

"Furthermore, monks, a monk delights in development and finds delight in development, delights in abandoning and finds delight in abandoning; and because of that delight in development, delight in abandoning, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, monks, is called a monk who stands in the ancient, original noble lineage. These, monks, are the four noble lineages, original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins.

"And monks, if a monk who is endowed with these four noble lineages dwells in the eastern direction, he overcomes discontent, discontent does not overcome him; if he dwells in the western direction, he overcomes discontent, discontent does not overcome him; if he dwells in the northern direction, he overcomes discontent, discontent does not overcome him; if he dwells in the southern direction, he overcomes discontent, discontent does not overcome him. What is the reason for this? Because the wise one, monks, overcomes discontent and delight."

"Discontent does not overcome the wise one, discontent does not overcome the wise one;

The wise one overcomes discontent, for the wise one is the overcomer of discontent.

"Who can obstruct one who has abandoned all actions, who has pushed away?

Like refined gold from the Jambu river?

Even the deities praise him, and he is praised by Brahmā." the eighth;

9. The Discourse on Principles of the Teaching

29. "Monks, there are these four principles of the teaching that are original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. What are the four? Non-covetousness, monks, is a principle of the teaching that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins.

"Non-ill will, monks, is a principle of the teaching that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins.

"Right mindfulness, monks, is a principle of the teaching that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins.

"Right concentration, monks, is a principle of the teaching that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. These, monks, are the four principles of the teaching that are original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins.

One should dwell without covetousness, with a mind without ill will;

"Mindful, with one-pointed mind, internally well concentrated." ninth;

10. Discourse with a Wanderer

30. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion several well-known and distinguished wanderers were dwelling in the wanderers' park on the bank of the Sippinī, that is to say Annabhāra, Varadhara, and the wanderer Sakuludāyī, and other well-known and distinguished wanderers. Then the Blessed One, having emerged from seclusion in the evening, approached the wanderers' park on the bank of the Sippinī; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wanderers -

"There are, wanderers, these four principles of the teaching that are original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. What are the four? Non-covetousness, wanderers, is a principle of the teaching that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. Non-ill will, wanderers, is a principle of the teaching...etc... right mindfulness, wanderers, is a principle of the teaching...etc... right concentration, wanderers, is a principle of the teaching that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. These, wanderers, are the four principles of the teaching that are original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins.

"If anyone, wanderers, were to say: "If anyone were to say: 'Having rejected this term of non-covetousness, I shall point out an ascetic or brahmin who is covetous, with intense infatuation for sensual pleasures,' I would say to him: 'Come, speak up, let me see your power.' That one would reject the term of non-covetousness and point out an ascetic or brahmin who is covetous, with intense infatuation for sensual pleasures - this is not a possible position.

"If anyone, wanderers, were to say: "If anyone were to say: 'Having rejected this term of non-ill will, I shall point out an ascetic or brahmin who has a mind of ill will and corrupted intentions,' I would say to him: 'Come, speak up, let me see your power.' That one would reject the term of non-ill will and point out an ascetic or brahmin who has a mind of ill will and corrupted intentions - this is not a possible position.

"If anyone, wanderers, were to say: "If anyone were to say: 'Having rejected this term of right mindfulness, I shall point out an ascetic or brahmin who is unmindful and not clearly comprehending,' I would say to him: 'Come, speak up, let me see your power.' That one would reject the term of right mindfulness and point out an ascetic or brahmin who is unmindful and not clearly comprehending - this is not a possible position.

"If anyone, wanderers, were to say: "If anyone were to say: 'Having rejected this term of right concentration, I shall point out an ascetic or brahmin who is unconcentrated, with a wandering mind,' I would say to him: 'Come, speak up, let me see your power.' That one would reject the term of right concentration and point out an ascetic or brahmin who is unconcentrated, with a wandering mind - this is not a possible position.

"If anyone, wanderers, should think these four terms deserve censure and rejection, four reasonable consequences of their statement give ground for criticism in this very life. Which four? if one censures and rejects the term non-covetousness, then those ascetics and brahmins who are covetous and intensely infatuated with sensual pleasures are to be honoured and praised by that person. if one censures and rejects the term non-ill will, then those ascetics and brahmins who have minds of ill will and corrupted intentions are to be honoured and praised by that person. if one censures and rejects the term right mindfulness, then those ascetics and brahmins who are unmindful and not clearly comprehending are to be honoured and praised by that person. if one censures and rejects the term right concentration, then those ascetics and brahmins who are unconcentrated and have distracted minds are to be honoured and praised by that person.

"If anyone, wanderers, should think these four terms deserve censure and rejection, these four reasonable consequences of their statement give ground for criticism in this very life. Even those wanderers, the Ukkalas, Vassa-Bhaññas, who were proponents of the doctrines of non-causality, of the inefficacy of action, and of nihilism, did not think these four terms deserved censure and rejection. What is the reason for this? For fear of blame, attack, and reproach.

Without ill will, ever mindful, internally well concentrated;

Training in the removal of covetousness, one is called 'diligent'. tenth;

The Third Chapter on Uruvelā.

Here is its summary -

Two on Uruvelā, world, Kāḷaka, with holy life as fifth;

Where, contentment and lineage, term of Teaching, and with wanderer.

4. Chapter on Wheels

1. Discourse on Wheels

31. "Monks, there are these four wheels, possessed of which deities and human beings' four-wheeled vehicle rolls on, possessed of which deities and human beings in no long time attain to greatness and expansion in wealth. What are the four? Dwelling in a suitable place, association with superior persons, right self-determination, and merit done in the past - these, monks, are the four wheels, possessed of which deities and human beings' four-wheeled vehicle rolls on, possessed of which deities and human beings in no long time attain to greatness and expansion in wealth."

"One should dwell in a suitable place, make noble friends;

A person endowed with right determination, who has done merit in the past;

Grain, wealth, fame, renown, and happiness come to him." first;

2. Discourse on Means of Sustaining Favorable Relationships

32. "Monks, there are these four means of sustaining favorable relationships. What are the four? Giving, kindly speech, beneficial conduct, impartiality - these, monks, are the four means of sustaining favorable relationships."

Giving and kindly speech, and beneficial conduct here;

And impartiality in things, in each case according to what is proper;

These indeed are the bonds in the world, like the linchpin of a moving chariot.

If these bonds did not exist, neither would a mother on account of her child

Receive honour and respect, nor would a father on account of his child.

"Since wise people rightly regard these acts of generosity,

Therefore they attain greatness, and become praiseworthy." the second;

3. Lion Discourse

33. "Monks, the lion, king of beasts, emerges from his lair in the evening. Having emerged from his lair, he stretches. Having stretched, he surveys all four directions. Having surveyed all four directions, he roars his lion's roar three times. Having roared his lion's roar three times, he sets out for his hunting ground. Whatever living beings among animals, monks, hear the sound of the lion, king of beasts, roaring, most of them are filled with fear, urgency and terror. Those living in holes enter their holes, those living in water enter the water, those living in the forest enter the forest, birds resort to the sky. Even those royal bull elephants in villages, towns and capital cities, bound with strong leather bonds, breaking and shattering those bonds, frightened, voiding their urine and excrement, flee here and there. So mighty, monks, is the lion, king of beasts, among animals, so influential, so powerful.

"Even so, monks, when a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One, he teaches the Teaching - 'Thus is identity, thus is the origin of identity, thus is the cessation of identity, thus is the way leading to the cessation of identity.' Even those deities, monks, who are long-lived, beautiful, abounding in happiness, dwelling for a long time in high palaces, having heard the Teaching of the Truth Finder, most of them are filled with fear, urgency and terror - 'Indeed, friend, while being impermanent, we thought we were permanent; Indeed, friend, while being unstable, we thought we were stable; Indeed, friend, while being non-eternal, we thought we were eternal. Indeed, friend, we are impermanent, unstable, non-eternal, included in personal existence.' So mighty, monks, is the Truth Finder in relation to the world with its deities, so influential, so powerful."

"When the Enlightened One, through direct knowledge, set in motion the Wheel of Teaching;

The teacher of the world with its deities, unequalled.

Identity and its cessation, and the origin of identity;

The noble eightfold path, leading to the peace of suffering.

"Even those deities who are long-lived, beautiful and famous;

Became frightened and terrified, like other beasts before a lion.

Not having transcended personal existence, indeed, friend, we are impermanent;

Having heard the word of the Worthy One, of such a one who is fully liberated." Third;

4. Discourse on Supreme Confidence

34. "Monks, there are these four supreme confidences. Which four? "Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder, the Arahant, the Perfectly Enlightened One is declared foremost among them. Monks, those who have confidence in the Buddha have confidence in the foremost. For those who have confidence in the foremost, the result is foremost.

"Monks, among whatever things are conditioned, the Noble Eightfold Path is declared foremost among them. Monks, those who have confidence in the Noble Eightfold Path have confidence in the foremost. For those who have confidence in the foremost, the result is foremost.

"Monks, among whatever things are conditioned or unconditioned, dispassion is declared foremost among them, that is, the subduing of intoxication, the removal of thirst, the uprooting of attachment, the breaking of the round, the destruction of craving, dispassion, cessation, Nibbāna. Monks, those who have confidence in the teachings of dispassion have confidence in the foremost. For those who have confidence in the foremost, the result is foremost.

"Monks, among whatever communities or groups there are, the community of the Truth Finder's disciples is declared foremost among them, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Monks, those who have confidence in the Community have confidence in the foremost. For those who have confidence in the foremost, the result is foremost. These, monks, are the four confidences in the foremost."

"For those who have confidence in the foremost, who cognize the foremost Teaching;

For those with confidence in the Buddha as supreme, the unsurpassed one worthy of offerings.

For those with confidence in the teaching as supreme, with its blissful peace of dispassion;

For those with confidence in the Community as supreme, the unsurpassed field of merit.

For those giving gifts to the supreme one, supreme merit increases;

Supreme life span and beauty, fame, renown, happiness and strength.

The wise giver to the supreme one, concentrated on the supreme teaching;

Whether become a deity or a human being, having attained the supreme, rejoices." fourth;

5. Discourse on Vassakāra

35. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -

"Master Gotama, we describe one endowed with four qualities as a great man of great wisdom. With which four? Here, Master Gotama, one is learned in various fields of learning, and of whatever was spoken he knows the meaning - 'This is the meaning of what was spoken, this is the meaning of what was spoken'. And he is mindful, able to remember and recall what was done and said long ago; and in whatever household duties are to be done, he is skilful and diligent, possessed of proper investigation into the means, able to carry them out and arrange them. Master Gotama, we describe one endowed with these four qualities as a great man of great wisdom. If it should be approved, Master Gotama, let Master Gotama approve it for me; but if it should be rejected, Master Gotama, let Master Gotama reject it for me."

"I neither approve nor reject this for you, brahmin. I describe, brahmin, one endowed with four qualities as a great man of great wisdom. With which four? Here, brahmin, one practises for the welfare of many people, for the happiness of many people; many people are established by him in the noble method, that is, in the nature of what is good and wholesome. He thinks whatever thought he wishes to think and does not think whatever thought he does not wish to think; he intends whatever intention he wishes to intend and does not intend whatever intention he does not wish to intend. Thus he has attained mastery of mind over the course of thoughts. He gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. I neither approve nor reject this for you, brahmin. I describe, brahmin, one endowed with these four qualities as a great man of great wisdom."

"Wonderful, Master Gotama, marvellous, Master Gotama! How well spoken this is by Master Gotama. And we remember you, Master Gotama, as one endowed with these four qualities; for Master Gotama is practising for the welfare and happiness of the multitude; many people are established by you in the noble method, that is, in the nature of what is good and wholesome. For Master Gotama thinks whatever thought he wishes to think and does not think whatever thought he does not wish to think; he intends whatever intention he wishes to intend and does not intend whatever intention he does not wish to intend. For Master Gotama has attained mastery over the mind in the pathways of thought. For Master Gotama gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. For Master Gotama, 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."

"Indeed, brahmin, I have spoken words that are confrontational and pressing. However, I shall answer you - "For I, brahmin, am practising for the welfare and happiness of many people; many people are established by me in the noble method, that is, in the nature of what is good and wholesome. For I, brahmin, think whatever thought I wish to think and do not think whatever thought I do not wish to think; I intend whatever intention I wish to intend and do not intend whatever intention I do not wish to intend. For I, brahmin, have attained mastery over the mind in the paths of thought. For I, brahmin, gain without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. For I, brahmin, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life."

"One who knows the release of all beings from the snare of death;

For the welfare of devas and humans, he revealed the true way, the Teaching;

Indeed, having seen and heard which, many people gain confidence.

"Skilled in path and not-path, task done, taintless;

The Enlightened One with his final body," is called "a great man." fifth;

6. The Discourse to Doṇa

36. On one occasion the Blessed One was travelling on the highway between Ukkaṭṭha and Setabya. The brahmin Doṇa too was travelling on the highway between Ukkaṭṭha and Setabya. The brahmin Doṇa saw on the Blessed One's feet wheels with a thousand spokes, complete with rim and hub, perfect in every aspect; having seen this, this occurred to him: "It is wonderful indeed! It is marvellous indeed! These cannot be the footprints of a human being!" Then the Blessed One, stepping off the road, sat down at the root of a certain tree, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Then the brahmin Doṇa, following the Blessed One's footprints, saw him seated at the root of a certain tree, 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, he said this to the Blessed One -

"Is the venerable one a deity?" "No, brahmin, I will not be a deity." "Will the venerable one be a gandhabba?" "No, brahmin, I will not be a gandhabba." "Will the venerable one be a yakkha?" "No, brahmin, I will not be a yakkha." "Will the venerable one be a human being?" "No, brahmin, I will not be a human being."

"When asked 'Will the venerable one be a deity?' - "No, brahmin, I will not be a deity," you say. "When asked 'Will the venerable one be a gandhabba?' - "No, brahmin, I will not be a gandhabba," you say. "When asked 'Will the venerable one be a yakkha?' - "No, brahmin, I will not be a yakkha," you say. "When asked 'Will the venerable one be a human being?' - "No, brahmin, I will not be a human being," you say. "Then what indeed will the venerable one be?"

"Brahmin, those taints due to the non-abandoning of which I might become a deity, those taints are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. "Brahmin, those taints due to the non-abandoning of which I might become a gandhabba... might become a yakkha... might become a human being, those taints are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Just as, brahmin, a blue lotus, red lotus, or white lotus born in the water, grown in the water, rises above the water and stands unsoiled by the water; even so, brahmin, born in the world, grown in the world, I dwell having transcended the world, unsoiled by the world. Remember me, brahmin, as the Buddha."

"By which one might be reborn as a deity, or as a gandhabba soaring through the air;

By which I might go to the state of a spirit, and abandon the state of a human being;

Those taints of mine are destroyed, shattered and made void.

"Just as a beautiful lotus

Is not defiled by water, I am not defiled by the world, sixth;

7. Discourse on Non-decline

37. "Monks, possessed of four qualities a monk is incapable of decline and is in the vicinity of Nibbāna. With which four? Here, monks, a monk is accomplished in virtue, guarded in the doors of his faculties, moderate in eating, and devoted to wakefulness.

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

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

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

"And how, monks, is a monk devoted to wakefulness? Here, monks, during the day, by walking and sitting, a monk purifies his mind from obstructive states; in the first watch of the night, by walking and sitting, he purifies his mind from obstructive states; in the middle watch of the night, he lies down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising; in the last watch of the night, having risen, by walking and sitting, he purifies his mind from obstructive states. This, monks, is how a monk is devoted to wakefulness. Monks, possessed of these four qualities a monk is incapable of decline and is in the vicinity of Nibbāna.

A monk established in virtue, and restrained in the faculties;

He is moderate in eating and devoted to wakefulness.

"Thus dwelling ardently, untiring day and night;

Developing wholesome qualities for the attainment of security from bondage.

"A monk delighting in diligence, or seeing fear in negligence;

Is incapable of decline and is in the vicinity of Nibbāna." seventh;

8. The Discourse on the Withdrawn One

38. "Monks, a monk who has rejected individual truths, 'has given up searching through equanimity and has tranquillized bodily formations, is withdrawn,' it is said. And how, monks, is a monk one who has rejected individual truths? Here, monks, whatever individual truths of various ascetics and brahmins there are, that is to say - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'; all of them are rejected, eliminated, abandoned, vomited, freed from, given up, and relinquished. This, monks, is how a monk is one who has rejected individual truths.

"And how, monks, is a monk one who has given up searching through equanimity? Here, monks, a monk has abandoned the search for sensual pleasures, abandoned the search for existence, and the search for the holy life has been tranquillized. This, monks, is how a monk is one who has given up searching through equanimity.

"And how, monks, is a monk one who has tranquillized bodily formations? Here, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This, monks, is how a monk is one who has tranquillized bodily formations.

"And how, monks, is a monk secluded? Here, monks, a monk's conceit "I am" is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is how a monk is secluded. "Monks, a monk who has rejected individual truths, 'has given up searching through equanimity and has tranquillized bodily formations, is withdrawn,' it is said.

"The search for sensual pleasures, the search for existence, the search for the holy life;

Thus grasping at truth, standpoints for views are built up.

"For one detached from all lust, liberated by the destruction of craving;

Searches are abandoned, standpoints for views are uprooted.

"That peaceful, mindful monk, tranquil and undefeated;

Having broken through conceit, enlightened, is called 'withdrawn'." the eighth;

9. The Discourse to Ujjaya

39. Then the brahmin Ujjaya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Ujjaya said this to the Blessed One - "Does Master Gotama also praise sacrifice?" "I do not praise all sacrifice, brahmin; yet I do not condemn all sacrifice, brahmin. In whatever kind of sacrifice cattle are slain, goats and sheep are slain, fowls and pigs are slain, and various living beings come to destruction; such a violent sacrifice, brahmin, I do not praise. What is the reason for this? For the Arahants or those who have entered the path to Arahantship do not attend such a violent sacrifice.

But in whatever kind of sacrifice no cattle are slain, no goats and sheep are slain, no fowls and pigs are slain, and no various living beings come to destruction; Such a non-violent sacrifice, brahmin, I do praise, that is, constant giving, a family sacrifice. What is the reason for this? For the Arahants or those who have entered the path to Arahantship do attend such a non-violent sacrifice."

"The horse sacrifice, the person sacrifice, the 'throwing the peg', the drink of victory, and the 'bolt withdrawn';

These great sacrifices, of great instigation, are not of great fruit.

Where goats and sheep and cattle, and various creatures are slain;

The great sages do not engage in such a sacrifice that is not righteous.

But those who perform sacrifices without arousal of harm, always in accordance with family tradition,

Where goats and sheep and cattle, and various creatures are not slain;

The great sages engage in such a righteous sacrifice.

The wise one should offer this sacrifice, this sacrifice bears great fruit;

For one who offers this sacrifice, one becomes better, not worse;

And the sacrifice becomes abundant, and the deities are pleased. ninth;

10. The Discourse with Udāyī

40. Then the brahmin Udāyī approached the Blessed One; having approached, with the Blessed One...etc... Seated to one side, the brahmin Udāyī said this to the Blessed One - "Does Master Gotama also praise sacrifice?" "I do not praise all sacrifice, brahmin; yet I do not condemn all sacrifice, brahmin. In whatever kind of sacrifice cattle are slain, goats and sheep are slain, fowls and pigs are slain, and various living beings come to destruction; such a violent sacrifice, brahmin, I do not praise. What is the reason for this? For the Arahants or those who have entered the path to Arahantship do not attend such a violent sacrifice.

A conditioned, non-violent sacrifice, proper at the right time;

The restrained ones living the holy life approach such a one.

"Those in the world who have removed the veil, who have transcended family and destination;

The Enlightened Ones, skilled in sacrifice, praise this sacrifice.

"Whether in sacrifice or in faith, having made an offering as is proper;

One sacrifices with a confident mind to those living the holy life, a good field.

"Well-given, well-offered, well-bestowed is what is done to those worthy of offerings;

And the sacrifice becomes abundant, and the deities are pleased.

"Having sacrificed thus, the wise one with faith, with a liberated mind;

Is reborn in a harmless, happy world, being wise." tenth;

Fourth Chapter on Wheels.

Here is its summary -

Wheel, inclusion, lion, confidence, and with Vassakāra is fifth;

Doṇa, non-decline, withdrawn, Ujjaya, with Udāyi - these are the ten.

5. The Chapter About Rohitassa

1. Discourse on the Development of Concentration

41. "Monks, there are these four developments of concentration. What are the four? There is, monks, a development of concentration that, when developed and cultivated, leads to dwelling happily in this very life; there is, monks, a development of concentration that, when developed and cultivated, leads to obtaining knowledge and vision; there is, monks, a development of concentration that, when developed and cultivated, leads to mindfulness and clear comprehension; there is, monks, a development of concentration that, when developed and cultivated, leads to the destruction of the taints.

"And which, monks, is the development of concentration that, when developed and cultivated, leads to dwelling happily in this very life? Here, monks, a monk, quite secluded from sensual pleasures... enters and dwells in the fourth meditative absorption. This, monks, is the development of concentration that, when developed and cultivated, leads to dwelling happily in this very life.

"And which, monks, is the development of concentration that, when developed and cultivated, leads to obtaining knowledge and vision? Here, monks, a monk attends to the perception of light, he resolves upon the perception of day - as by day, so by night; as by night, so by day. Thus with a mind that is open and uncovered, he develops a luminous mind. This, monks, is the development of concentration that, when developed and cultivated, leads to obtaining knowledge and vision.

"And which, monks, is the development of concentration that, when developed and cultivated, leads to mindfulness and clear comprehension? Here, monks, feelings arise in a monk with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; perceptions...etc... thoughts arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. This, monks, is the development of concentration that, when developed and cultivated, leads to mindfulness and clear comprehension.

"And which, monks, is the development of concentration that, when developed and cultivated, leads to the destruction of the taints? Here, monks, a monk dwells contemplating the rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling, such is the origin of feeling, such is the disappearance of feeling; Such is perception, such is the origin of perception, such is the disappearance of perception; Such is formations, such is the origin of formations, such is the disappearance of formations; Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' This, monks, is the development of concentration that, when developed and cultivated, leads to the destruction of the taints. These, monks, are the four developments of concentration. And this, monks, was stated by me with reference to the Questions of Puṇṇaka in the Pārāyana:

"Having reckoned the lower and higher in the world,

One who has no perturbation anywhere in the world;

Peaceful, smokeless, free from trouble, without longing,

I say that one has crossed over birth and aging." first;

2. Discourse on Answering Questions

42. "Monks, there are these four ways of answering questions. What are the four? Monks, there is a question to be answered categorically; monks, there is a question to be answered analytically; monks, there is a question to be answered with a counter-question; monks, there is a question to be set aside. These, monks, are the four ways of answering questions."

"One is a categorical statement, another an analytical statement;

One should ask the third question in return, and set aside the fourth.

One who knows their true nature in each case,

They call such a monk skilled in the four questions.

Hard to approach, hard to overcome, profound, hard to defeat,

And skilled in both what is beneficial and harmful.

The wise person avoids what is harmful and grasps what is beneficial;

Through penetration of the goal, one is called a wise person." the second;

3. First Discourse on One Who Values Anger

43. "Monks, these four individuals exist and are found in the world. Which four? One who reveres anger not the true Teaching, who reveres contempt not the true Teaching, who reveres gain not the true Teaching, who reveres honour not the true Teaching. These four individuals, monks, exist and are found in the world.

"Monks, these four individuals exist and are found in the world. Which four? One who reveres the true Teaching not anger, who reveres the true Teaching not contempt, who reveres the true Teaching not gain, who reveres the true Teaching not honour. These four individuals, monks, exist and are found in the world."

"Monks who revere anger and contempt, who have reverence for gain and honour,

They do not grow in the Teaching taught by the Perfectly Enlightened One.

"Those who revere the true Teaching, dwelt and dwell;

They indeed grow in the Teaching taught by the Perfectly Enlightened One." Third;

4. Second Discourse on Revering Anger

44. "Monks, there are these four contrary to the true Teaching. Which four? Revering anger, not revering the true Teaching; revering contempt, not revering the true Teaching; revering gain, not revering the true Teaching; revering honour, not revering the true Teaching. These, monks, are the four contrary to the true Teaching.

"Monks, there are these four of the true Teaching. Which four? Reverence for the true Teaching, not reverence for anger; reverence for the true Teaching, not reverence for contempt; reverence for the true Teaching, not reverence for gain; reverence for the true Teaching, not reverence for honour. These, monks, are the four true teachings."

"A monk who reveres anger and contempt, who reveres gain and honour,

Like a rotten seed in a good field, does not grow in the true Teaching.

"Those who revere the true Teaching, dwelt and dwell;

They indeed grow in the Teaching, like medicinal herbs following moisture." fourth;

5. The Discourse to Rohitassa

45. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the young deity Rohitassa, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deity Rohitassa said this to the Blessed One -

"Venerable Sir, where one is not born, does not age, does not die, does not pass away, and is not reborn - is it possible, Venerable Sir, by travelling to know or to see or to reach the end of the world?" "Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One - 'Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling.'

"Formerly, Venerable Sir, I was a sage named Rohitassa, son of Bhoja, possessed of spiritual power, able to fly through the air. Venerable Sir, I had such speed, just as a skilled archer, well trained, experienced and accomplished, could easily shoot an arrow across the shadow of a palm tree with a light bow. Venerable Sir, I had such a stride, just as from the eastern ocean to the western ocean. Venerable Sir, being endowed with such speed and such a stride, such a wish arose in me - 'I will reach the end of the world by travelling.' Venerable Sir, without eating, drinking, chewing, or tasting, without defecating or urinating, without removing sleepiness or fatigue, living for a hundred years, with a lifespan of a hundred years, having travelled for a hundred years, without reaching the end of the world, I died along the way.

'Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling.' Friend, I do not say there is making an end of suffering without reaching the end of the world. But friend, I declare the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world within this very fathom-long body with its perception and mind.

The world's end can never be reached by travelling,

Yet without reaching the world's end there is no release from suffering.

"Therefore indeed the wise one who knows the world,

Gone to the world's end, lived the holy life;

Having known the world's end, being at peace,

Longs not for this world or the beyond." fifth;

6. The Second Discourse to Rohitassa

46. Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, the young deity Rohitassa, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, the young deity Rohitassa said this to me - 'Venerable Sir, where one is not born, does not age, does not die, does not pass away, and is not reborn - is it possible, Venerable Sir, by travelling to know or to see or to reach the end of the world?' When this was said, monks, I said this to the young deity Rohitassa - 'Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling.' When this was said, monks, the young deity Rohitassa said this to me - 'Wonderful, Venerable Sir, marvellous, Venerable Sir! How well-spoken this is, Venerable Sir, by the Blessed One - "Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn - I say that end of the world cannot be known, seen, or reached by travelling."'

The world's end can never be reached by travelling,

Yet without reaching the world's end there is no release from suffering.

"Therefore indeed the wise one who knows the world,

Gone to the world's end, lived the holy life;

Having known the world's end, being at peace,

Longs not for this world or the beyond." sixth;

7. The Discourse on Very Far Away

47. "Monks, there are these four things that are extremely far apart. What are the four? The sky and the earth, monks; this is the first pair that is extremely far apart. The near shore and the far shore of the ocean, monks; this is the second pair that is extremely far apart. Where the sun rises, monks, and where it sets; this is the third pair that is extremely far apart. The teaching of the good and the teaching of the bad, monks; this is the fourth pair that is extremely far apart. These, monks, are the four things that are extremely far apart."

"The sky is far and the earth is far,

They say the far shore of the ocean is far;

Where the sun rises,

And where the light-maker sets;

From there, they say, even further away are

The Teaching of the good and the Teaching of the bad.

"The company of the good does not decay,

As long as it lasts, it remains just so;

But quickly fades the company of the bad,

Therefore the Teaching of the good is far from the wicked." seventh;

8. The Discourse to Visākha

48. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Visākha Pañcālaputta was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, in urbane speech that was fluent, articulate, illuminating the meaning, comprehensive and independent. 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:

"Who now, monks, is instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, in urbane speech that is fluent, articulate, illuminating the meaning, comprehensive and independent?" "Venerable sir, the Venerable Visākha Pañcālaputta is instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, in urbane speech that is fluent, articulate, illuminating the meaning, comprehensive and independent."

Then the Blessed One said this to the Venerable Visākha Pañcālaputta - "Good, good, Visākha! Good indeed that you, Visākha, are instructing, inspiring, rousing and gladdening the monks with a Teaching talk in urbane speech that is fluent, articulate, illuminating the meaning, comprehensive and independent."

"They do not know the wise person who does not speak, when mixed with fools;

While I was speaking they knew me teaching the term of the Deathless.

"One should speak and illuminate the Teaching, raise up the banner of the seers;

Well-spoken words are the banner of seers, for the Teaching is the banner of seers." the eighth;

9. Discourse on Inversions

49. "Monks, there are these four inversions of perception, inversions of mind, and inversions of view. Which four? Monks, the inversion of perception, inversion of mind, and inversion of view that takes what is impermanent to be permanent; Monks, the inversion of perception, inversion of mind, and inversion of view that takes what is suffering to be pleasure; Monks, the inversion of perception, inversion of mind, and inversion of view that takes what is non-self to be self; Monks, the inversion of perception, inversion of mind, and inversion of view that takes what is foul to be beautiful. These, monks, are the four inversions of perception, inversions of mind, and inversions of view.

"Monks, there are these four non-inversions of perception, non-inversions of mind, and non-inversions of view. Which four? Monks, in what is impermanent, there is no inversion of perception, no inversion of mind, no inversion of view that it is permanent; Monks, in what is suffering, there is no inversion of perception, no inversion of mind, no inversion of view that it is happiness; Monks, in what is non-self, there is no inversion of perception, no inversion of mind, no inversion of view that it is self; Monks, in what is foul, there is no inversion of perception, no inversion of mind, no inversion of view that it is beautiful. These, monks, are the four non-inversions of perception, non-inversions of mind, and non-inversions of view."

"Those who perceive permanence in what is impermanent, and pleasure in what is suffering;

Perceiving self in what is not-self, and beauty in what is foul;

Beings destroyed by wrong view, with scattered minds, bereft of perception.

Those people are yoked to Māra, without security from bondage;

Beings go through the round of rebirths, proceeding to birth and death.

When Buddhas arise in the world, makers of light;

They reveal this Teaching that leads to the stilling of suffering.

"Having heard them, the wise ones, regaining control of their minds;

They saw the impermanent as impermanent, saw suffering as suffering.

They saw non-self in what is non-self, saw the foul as foul;

Taking up right view, they transcended all suffering." ninth;

10. Discourse on Corruptions

50. "Monks, there are these four corruptions of the sun and moon, corrupted by which the sun and moon do not shine, do not glow, do not radiate. Which four? Clouds, monks, are corruptions of the sun and moon, corrupted by which the sun and moon do not shine, do not glow, do not radiate.

"Mist, monks, is a corruption of the sun and moon, corrupted by which the sun and moon do not shine, do not glow, do not radiate.

"Smoke and dust, monks, are corruptions of the sun and moon, corrupted by which the sun and moon do not shine, do not glow, do not radiate.

"Rāhu, monks, lord of asuras, is a corruption of the sun and moon, corrupted by which the sun and moon do not shine, do not glow, do not radiate. These, monks, are the four corruptions of the sun and moon, corrupted by which the sun and moon do not shine, do not glow, do not radiate.

"Even so, monks, there are these four corruptions of ascetics and brahmins, corrupted by which some ascetics and brahmins do not shine, do not glow, do not radiate. Which four? There are, monks, some ascetics and brahmins who drink liquor and wine, not abstaining from drinking liquor and wine. This, monks, is the first corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not shine, do not glow, do not radiate.

There are, monks, some ascetics and brahmins who engage in sexual intercourse, not abstaining from sexual intercourse. This, monks, is the second corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not shine, do not glow, do not radiate.

There are, monks, some ascetics and brahmins who accept gold and silver, not abstaining from accepting gold and silver. This, monks, is the third corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not shine, do not glow, do not radiate.

There are, monks, some ascetics and brahmins who live by wrong livelihood, not abstaining from wrong livelihood. This, monks, is the fourth corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not shine, do not glow, do not radiate. These, monks, are the four corruptions of ascetics and brahmins, corrupted by which some ascetics and brahmins do not shine, do not glow, do not radiate."

"Some ascetics and brahmins are surrounded by lust and hate;

People hindered by ignorance, delighting in forms they hold dear.

"They drink liquor and wine, they engage in sexual intercourse;

Gold and silver they accept, these unwise ones;

Some ascetics and brahmins live by wrong livelihood.

"These corruptions were declared by the Buddha, kinsman of the sun;

By which corruptions some ascetics and brahmins;

Do not shine, do not glow, impure, dusty, deluded.

"Enveloped in darkness, slaves to craving, led by a cord,

They increase the terrible cemetery, taking up renewed existence." tenth;

The Chapter About Rohitassa is fifth.

Here is its summary -

Two questions about concentration, two about anger, another two about Rohitassa;

Very far, Visākha, inversions, with corruption - these are the ten.

The First Fifty is finished.

2. The Second Fifty

1. Chapter on Streams of Merit

1. First Discourse on Streams of Merit

51. At Sāvatthī. Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness. Which four? Monks, when a monk, using a robe, enters and dwells in measureless concentration of mind, immeasurable is his stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

Monks, when a monk, using almsfood, enters and dwells in measureless concentration of mind, immeasurable is his stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

Monks, when a monk, using a lodging, enters and dwells in measureless concentration of mind, immeasurable is his stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

Monks, when a monk, using medicinal requisites, enters and dwells in measureless concentration of mind, immeasurable is his stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"And monks, for a noble disciple who possesses these four streams of merit, streams of the wholesome, it is not easy to grasp the measure of merit - 'so much is the stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness'. Rather, it is simply reckoned as an incalculable, immeasurable, great mass of merit.

"Just as, monks, it is not easy to measure the water in the great ocean - 'so many gallons of water, or so many hundreds of gallons of water, or so many thousands of gallons of water, or so many hundreds of thousands of gallons of water', rather, it is simply reckoned as an incalculable, immeasurable, great mass of water; even so, monks, for a noble disciple who possesses these four streams of merit, streams of the wholesome, it is not easy to grasp the measure of merit - 'so much is the stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness'. Rather, it is simply reckoned as an incalculable, immeasurable, great mass of merit."

"Just as the great ocean, the immeasurable great lake,

The excellent jewels' adhesion to the many fearsome ones;

Like rivers frequented by hosts of men,

Many flowing streams enter the ocean.

"So for a person who gives food, drink and clothes,

A giver of beds, seats and covers;

Streams of merit flow to the wise person,

Just as rivers carrying water flow to the ocean." first;

2. Second Discourse on Streams of Merit

52. "Monks, there are these four streams of merit, streams of the wholesome, nutriments of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness. Which four? Here, monks, a noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' This, monks, is the first stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"Furthermore, monks, a noble disciple is possessed of confirmed confidence in the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' This, monks, is the second stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"Furthermore, monks, a noble disciple is possessed of confirmed confidence in the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' This, monks, is the third stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"Furthermore, monks, a noble disciple is endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, conducive to concentration. This, monks, is the fourth stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness. These, monks, are the four streams of merit, streams of the wholesome, nutriments of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness."

"When one's faith in the Truth Finder is unshakeable, well established;

One whose virtue is good, praised by the noble ones,

Who has confidence in the Community, and whose vision is upright,

They say that one is not poor, that one's life is not in vain.

"Therefore faith and virtue, confidence and vision of the Teaching;

The wise should pursue, remembering the Buddha's Dispensation." the second;

3. First Discourse on Living Together

53. On one occasion the Blessed One was travelling on the highway between Madhura and Verañja. Many householders and householders' wives too were travelling on the highway between Madhura and Verañja. Then the Blessed One stepped off the road and sat down at the root of a certain tree. The householders and householders' wives saw the Blessed One seated at the root of a certain tree. Having seen him, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those householders and householders' wives were seated to one side, the Blessed One said this:

"Householders, there are these four kinds of living together. Which four? A wretch lives with a wretch, a wretch lives with a goddess, a god lives with a wretch, a god lives with a goddess.

"And how, householders, does a wretch live with a wretch? Here, householders, a husband destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in intoxicating drinks and drugs causing heedlessness, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins; and his wife too destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in intoxicating drinks and drugs causing heedlessness, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins. This, householders, is how a wretch lives with a wretch.

"And how, householders, does a wretch live with a goddess? Here, householders, a husband destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in intoxicating drinks and drugs causing heedlessness, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins; and his wife abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs causing heedlessness, is virtuous, of good nature, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins. This, householders, is how a wretch lives with a goddess.

"And how, householders, does a god live with a wretch? Here, householders, a husband abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs causing heedlessness, is virtuous, of good Teaching, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins; and his wife destroys life... etc... indulges in intoxicating drinks and drugs causing heedlessness, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins. This, householders, is how a god lives with a wretch.

"And how, householders, does a god live with a goddess? Here, householders, a husband abstains from the destruction of life... etc... is virtuous, of good Teaching, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins; and his wife too abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence, is virtuous, of good Teaching, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins. This, householders, is how a god lives with a goddess. These, householders, are the four kinds of living together."

"Both are immoral, miserly and abusive;

They become spouses, vile ones coming together in marriage.

"The husband is unvirtuous, miserly, and abusive;

The wife is virtuous, generous in speech, free from stinginess;

That goddess lives together with a vile husband.

"The husband is virtuous, generous in speech, free from stinginess;

The wife is unvirtuous, miserly, and abusive;

That vile one lives together with a godly husband.

"Both faithful, generous in speech, restrained, living by the Teaching;

They become spouses, speaking kindly to one another.

"Benefits become abundant, comfort arises;

Enemies are dejected, when both are equal in virtue.

"Having practiced the Teaching here, both equal in virtuous behaviour,

Delighting in the world of deities, those who desire sensual pleasures rejoice. Third;

4. Second Discourse on Living Together

54. "Monks, there are these four ways of living together. Which four? A wretch lives with a wretch, a wretch lives with a goddess, a god lives with a wretch, a god lives with a goddess.

"And how, monks, does a wretch live with a wretch? Here, monks, a husband destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, gossips, is covetous, with a mind of ill will, of wrong view, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins; and his wife too destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, gossips, is covetous, with a mind of ill will, of wrong view, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins. This, monks, is how a wretch lives with a wretch.

"And how, monks, does a wretch live with a goddess? Here, monks, a husband destroys life... etc... of wrong view, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins; and his wife abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, is virtuous, of good nature, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins. This, monks, is how a wretch lives with a goddess.

"And how, monks, does a god live with a wretch? Here, monks, a husband abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, is virtuous, of good Teaching, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins; and his wife destroys life... etc... of wrong view, is immoral, of evil nature, dwells at home with a mind obsessed by the stain of selfishness, and abuses and reviles ascetics and brahmins. This, monks, is how a god lives with a wretch.

"And how, monks, does a god live with a goddess? Here, monks, a husband abstains from the destruction of life... etc... of right view, is virtuous, of good Teaching, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins; and his wife too abstains from the destruction of life... etc... of right view, is virtuous, of good Teaching, dwells at home with a mind devoid of the stain of selfishness, and does not abuse and revile ascetics and brahmins. This, monks, is how a god lives with a goddess. These, monks, are the four kinds of living together."

"Both are immoral, miserly and abusive;

They become spouses, vile ones coming together in marriage.

"The husband is unvirtuous, miserly, and abusive;

The wife is virtuous, generous in speech, free from stinginess;

That goddess lives together with a vile husband.

"The husband is virtuous, generous in speech, free from stinginess;

The wife is unvirtuous, miserly, and abusive;

That vile one lives together with a godly husband.

"Both faithful, generous in speech, restrained, living by the Teaching;

They become spouses, speaking kindly to one another.

"Benefits become abundant, comfort arises;

Enemies are dejected, when both are equal in virtue.

"Having practiced the Teaching here, both equal in virtuous behaviour,

Delighting in the world of deities, those who desire sensual pleasures rejoice. fourth;

5. First Discourse on Right Livelihood

55. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of the householder Nakulapitā; having approached, he sat down on the prepared seat. Then the householder Nakulapitā and the housewife Nakulamātā approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Nakulapitā said this to the Blessed One -

"Venerable Sir, since I brought Nakulamātā home when she was just a young woman, I am not aware of being unfaithful to the housewife Nakulamātā even in thought, much less in body! "Venerable Sir, we wish to see each other both in this very life and in the life to come." Then the housewife Nakulamātā said this to the Blessed One - "Venerable Sir, since I was brought to Nakulapitā the householder when we were both just young, I am not aware of being unfaithful to Nakulapitā the householder even in thought, much less in body! "Venerable Sir, we wish to see each other both in this very life and in the life to come."

"If both husband and wife wish to see each other both in this very life and in the life to come, they should both have equal faith, equal virtue, equal generosity, and equal wisdom. Then they see each other both in this very life and in the life to come."

"Both faithful, generous in speech, restrained, living by the Teaching;

They become spouses, speaking kindly to one another.

"Benefits become abundant, comfort arises;

Enemies are dejected, when both are equal in virtue.

"Having practiced the Teaching here, both equal in virtuous behaviour,

Delighting in the world of deities, those who desire sensual pleasures rejoice. fifth;

6. Second Discourse on Living Together

56. "If, monks, both husband and wife wish to see each other both in this very life and in the life to come, they should both have equal faith, equal virtue, equal generosity, and equal wisdom. Then they see each other both in this very life and in the life to come."

"Both faithful, generous in speech, restrained, living by the Teaching;

They become spouses, speaking kindly to one another.

"Benefits become abundant, comfort arises;

Enemies are dejected, when both are equal in virtue.

"Having practiced the Teaching here, both equal in virtuous behaviour,

Delighting in the world of deities, those who desire sensual pleasures rejoice. sixth;

7. The Discourse on Suppavāsā

57. On one occasion the Blessed One was dwelling among the Koliyans in a market town of the Koliyans named Pajjanika. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of Suppavāsā, the Koliyan daughter; having approached, he sat down on the prepared seat. Then Suppavāsā, the Koliyan daughter, served and satisfied the Blessed One with her own hands with excellent food, both hard and soft. Then Suppavāsā, the Koliyan daughter, when the Blessed One had finished eating and had withdrawn his hand from the bowl, sat down to one side. When Suppavāsā, the Koliyan daughter, was seated to one side, the Blessed One said this to her -

"Suppavāsā, when giving food, a noble disciple gives the recipients four states. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she becomes a partaker of life, whether divine or human. Having given beauty, she becomes a partaker of beauty, whether divine or human. Having given happiness, she becomes a partaker of happiness, whether divine or human. Having given strength, she becomes a partaker of strength, whether divine or human. Suppavāsā, when giving food, a noble disciple gives the recipients these four states.

She who gives well-prepared food,

Pure, sublime, endowed with taste;

That offering given to the upright ones,

To those accomplished in conduct, to the exalted ones;

Merit flowing together with merit,

Is praised by the knowers of the world as being of great fruit.

"Recollecting such a sacrifice,

Those inspired by ancient scriptures who wander in the world;

Having removed selfishness and stain at the root,

Blameless, they reach the heavenly state." seventh;

8. The Discourse about Sudatta

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

"Householder, when giving food, a noble disciple gives the recipients four states. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she becomes a partaker of life, whether divine or human. Having given beauty... having given happiness... having given strength, she becomes a partaker of strength, whether divine or human. "Householder, when giving food, a noble disciple gives the recipients these four states."

"One who to the self-controlled who live on food given by others,

At the right time he respectfully gives food;

He bestows four states,

Life and beauty, happiness and strength.

"That person, giving life, giving beauty, giving happiness and strength;

Becomes long-lived and famous, wherever he is reborn." the eighth;

9. Discourse on Food

59. "Monks, when giving food, a donor gives the recipients four states. What are the four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she becomes a partaker of life, whether divine or human. Having given beauty... having given happiness... having given strength, she becomes a partaker of strength, whether divine or human. Monks, when giving food, a donor gives the recipients these four states."

"One who to the self-controlled who live on food given by others,

At the right time he respectfully gives food;

He bestows four states,

Life and beauty, happiness and strength.

"That person, giving life, giving beauty, giving happiness and strength;

Becomes long-lived and famous, wherever he is reborn." ninth;

10. Discourse on Proper Conduct for Householders

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

"Householder, possessed of four things a noble disciple is practising the way proper for a householder that brings fame and leads to heaven. With which four? Here, householder, a noble disciple attends upon the Community with robes, attends upon the Community with almsfood, attends upon the Community with lodgings, attends upon the Community with medicinal requisites. Householder, possessed of these four qualities a noble disciple is practising the way proper for a householder that brings fame and leads to heaven."

"The wise practise the way proper for a householder;

Those who have gone rightly, who are virtuous, are supported with robes,

With almsfood and lodging, and with medicinal requisites;

For them both day and night, merit always increases;

And they go to a heavenly state, having done auspicious deeds." tenth;

First Chapter on Streams of Merit.

Here is its summary -

Two on streams of merit and two on living together, and those living together;

Suppavāsā and Sudatta, food and proper for householders.

2. Chapter on Attainment of Action

1. Discourse on Attainment of Action

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

"There are these four things, householder, that are wished for, desired, agreeable, and hard to obtain in the world. Which four? "May wealth arise for me righteously," this is the first thing that is wished for, desired, agreeable, and hard to obtain in the world.

"Having obtained wealth righteously, may fame come to me along with relatives and teachers," this is the second thing that is wished for, desired, agreeable, and hard to obtain in the world.

"Having obtained wealth righteously, having obtained fame along with relatives and teachers, may I live long and protect a long life span," this is the third thing that is wished for, desired, agreeable, and hard to obtain in the world.

"Having obtained wealth righteously, having obtained fame along with relatives and teachers, having lived long and protected a long life span, with the breaking up of the body, after death, may I be reborn in a good destination, in a heavenly world," this is the fourth thing that is wished for, desired, agreeable, and hard to obtain in the world. These four things, householder, are wished for, desired, agreeable, and hard to obtain in the world.

Four things lead to obtaining these four things that are wished for, desired, agreeable, and hard to obtain in the world. Which four? Attainment of faith, attainment of virtue, attainment of generosity, attainment of wisdom.

And what, householder, is accomplishment in faith? Here, householder, a noble disciple has faith, he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' This, householder, is called accomplishment in faith.

And what, householder, is accomplishment in virtuous behaviour? Here, householder, a noble disciple abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. This, householder, is called accomplishment in virtuous behaviour.

"And what, householder, is accomplishment in generosity? Here, householder, a noble disciple dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This, householder, is called accomplishment in generosity.

"And what, householder, is accomplishment in wisdom? Householder, dwelling with a mind overcome by covetousness and unrighteous greed, one does what should not be done, and fails in what should be done. Doing what should not be done and failing in what should be done, one falls away from fame and happiness. Householder, dwelling with a mind overcome by ill will, one does what should not be done, and fails in what should be done. Doing what should not be done and failing in what should be done, one falls away from fame and happiness. Householder, dwelling with a mind overcome by sloth and torpor, one does what should not be done and fails in what should be done. Doing what should not be done and failing in what should be done, one falls away from fame and happiness. Householder, dwelling with a mind overcome by restlessness and remorse, one does what should not be done, and fails in what should be done. Doing what should not be done and failing in what should be done, one falls away from fame and happiness. Householder, dwelling with a mind overcome by doubt, one does what should not be done, and fails in what should be done. Doing what should not be done and failing in what should be done, one falls away from fame and happiness.

"That noble disciple, householder, having understood thus: 'Covetousness and unrighteous greed are corruptions of the mind', abandons covetousness and unrighteous greed as corruptions of the mind. Having understood thus: 'Ill will is a corruption of the mind', abandons ill will as a corruption of the mind. Having understood thus: 'Sloth and torpor are corruptions of the mind', abandons sloth and torpor as corruptions of the mind. Having understood thus: 'Restlessness and remorse are corruptions of the mind', abandons restlessness and remorse as corruptions of the mind. Having understood thus: 'Doubt is a corruption of the mind', abandons doubt as a corruption of the mind.

"When, householder, a noble disciple, having understood thus: 'Covetousness and unrighteous greed are corruptions of the mind', covetousness and unrighteous greed as corruptions of the mind are abandoned. Having understood thus: 'Ill will is a corruption of the mind', ill will as a corruption of the mind is abandoned. Having understood thus: 'Sloth and torpor are corruptions of the mind', sloth and torpor as corruptions of the mind are abandoned. Having understood thus: 'Restlessness and remorse are corruptions of the mind', restlessness and remorse as corruptions of the mind are abandoned. Having understood thus: 'Doubt is a corruption of the mind', doubt as a corruption of the mind is abandoned. This, householder, is called a noble disciple of great wisdom, widespread wisdom, who sees what is obvious, and is accomplished in wisdom. This, householder, is called accomplishment in wisdom. These four things lead to obtaining these four things that are wished for, desired, agreeable, and hard to obtain in the world.

That noble disciple, householder, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, performs four worthy deeds. What are the four? Here, householder, a noble disciple, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, makes himself happy and pleased, maintains himself in happiness properly. He makes his parents happy and pleased, maintains them in happiness properly. He makes his wife and children, servants and workers happy and pleased, maintains them in happiness properly. He makes his friends and companions happy and pleased, maintains them in happiness properly. This is his first state that has been reached, attained, and properly utilized.

"Furthermore, householder, a noble disciple, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, secures himself against misfortunes that might arise from fire, water, kings, thieves, or displeasing heirs. He makes himself secure. This is his second state that has been reached, attained, and properly utilized.

"Furthermore, householder, a noble disciple, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, performs the five offerings: offering to relatives, offering to guests, offering to departed spirits, offering to the king, offering to the deities. This is his third state that has been reached, attained, and properly utilized.

"Furthermore, householder, a noble disciple, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, establishes an uplifting offering that leads to heaven, results in happiness, and conduces to heaven, towards those ascetics and brahmins who refrain from vanity and negligence, who are established in patience and mildness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final peace. This is his fourth state that has been reached, attained, and properly utilized.

That noble disciple, householder, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, performs these four worthy deeds. "Householder, for anyone whose wealth comes to utter destruction apart from these four attainable actions, this wealth is said, householder, to have gone the impossible way, gone the unattainable way, been used inappropriately. Householder, for anyone whose wealth comes to utter destruction through these four attainable actions, this wealth is said, householder, to have gone the possible way, gone the attainable way, been used appropriately."

"Wealth has been enjoyed, dependents have been maintained, and I have got through misfortunes;

Uplifting gifts have been given, and the five offerings have been made;

The virtuous ones have been supported, the restrained ones living the holy life.

"For whatever purpose a wise person living in a house might wish for wealth;

That goal has been attained by me, what was done brings no regret.

Recollecting this, a mortal, a person established in the noble teaching,

They praise him here itself, and after death he rejoices in heaven." first;

2. The Discourse on Freedom from Debt

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

"Householder, there are these four kinds of happiness that can be achieved by a householder who enjoys sensual pleasures, in due time and season, depending on the circumstances. What are the four? The happiness of ownership, the happiness of enjoyment, the happiness of freedom from debt, and the happiness of blamelessness.

"And what, householder, is the happiness of ownership? Here, householder, a clansman has wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained. He experiences happiness and joy thinking: 'I have wealth acquired by energetic striving, amassed by the strength of my arms, earned by the sweat of my brow, righteous wealth righteously obtained.' This, householder, is called the happiness of ownership.

"And what, householder, is the happiness of enjoyment? Here, householder, a clansman both enjoys his wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, and performs meritorious deeds. He experiences happiness and joy thinking: 'With wealth acquired by energetic striving, amassed by the strength of my arms, earned by the sweat of my brow, righteous wealth righteously obtained, I both enjoy it and perform meritorious deeds.' This, householder, is called the happiness of enjoyment.

"And what, householder, is the happiness of freedom from debt? Here, householder, a clansman owes nothing to anyone, whether little or much. He experiences happiness and joy thinking: 'I owe nothing to anyone, whether little or much.' This, householder, is called the happiness of being debt-free.

"And what, householder, is the happiness of blamelessness? Here, householder, a noble disciple is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. He experiences happiness and joy thinking: 'I am possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action.' This, householder, is called the happiness of blamelessness. These, householder, are the four kinds of happiness that can be achieved by a householder who enjoys sensual pleasures, in due time and season, depending on the circumstances."

"Having known the happiness of being debt-free, and then the happiness of ownership,

A mortal enjoys the pleasure of wealth, then wisdom sees.

"Seeing, the wise one understands both kinds of wealth;

This is not worth a sixteenth part of the happiness that is blameless." the second;

3. The Discourse on the Brahmā

63. "Monks, those families where children honour their parents in the home live with Brahmā. "Monks, those families where children honour their parents in the home live with their first teachers. "Monks, those families where children honour their parents in the home live with their first deities. "Monks, those families where children honour their parents in the home live with those worthy of offerings.

"Monks, 'Brahmā' is a designation for parents. "Monks, 'first teachers' is a designation for parents. "Monks, 'first deities' is a designation for parents. "Monks, 'those worthy of offerings' is a designation for parents. What is the reason for this? Monks, parents do much for their children - they raise them, nourish them, and show them this world."

Parents are called Brahmā and first teachers;

Worthy of offerings from their children, they show compassion for their generation.

"Therefore the wise person should revere and honour them,

With food and drink, clothing and beds,

With massage, bathing, and washing of feet.

Due to that service, the wise praise him regarding his parents;

They praise him here itself, and after death he rejoices in heaven." Third;

4. The Discourse on Hell

64. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there."

"The destruction of life, taking what is not given, and what is called false speech;

"The wise do not praise going to another's wife." fourth;

5. The Discourse on Form

65. "Monks, these four individuals exist and are found in the world. Which four? One who measures by form and is pleased with form, one who measures by voice and is pleased with voice, one who measures by austerity and is pleased with austerity, one who measures by the Teaching and is pleased with the Teaching - These four individuals, monks, exist and are found in the world."

"Those who measure by form, and those who follow after voice;

Those people overcome by desire and lust do not directly know.

"One neither knows internally, nor sees externally;

The fool with obstructions all around is indeed carried away by sound.

"One neither knows internally, but sees externally;

Seeing only external fruits, that one too is carried away by sound.

"One understands internally, and sees externally;

Seeing free from obstructions, that one is not carried away by sound." fifth;

6. Discourse on Infatuation

66. "Monks, these four individuals exist and are found in the world. Which four? One with lust, one with hatred, one with delusion, one with conceit - These four individuals, monks, exist and are found in the world."

"Those who are infatuated with what is enticing, who seek delight in what is pleasing;

Beings enveloped by delusion, imprisoned, increase their bondage.

"Those unwise ones, born of lust and hate, and born of delusion too,

Perform unwholesome action, bringing vexation and suffering.

"People enveloped by ignorance, become blind, without vision,

Though things are actually so, they do not conceive them as they really are." sixth;

7. The Discourse on the Snake King

67. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion in Sāvatthī a certain monk had died after being bitten by a snake. 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 - "Here, Venerable Sir, in Sāvatthī a certain monk has died after being bitten by a snake."

"Surely, monks, that monk did not pervade the four royal families of snakes with a mind of friendliness. For if, monks, that monk had pervaded the four royal families of snakes with a mind of friendliness, that monk, monks, would not have died from a snake bite.

What are the four? The Virūpakkha royal family of snakes, the Erāpatha royal family of snakes, the Chabyāputta royal family of snakes, and the Kaṇhāgotamaka royal family of snakes. Surely, monks, that monk did not pervade these four royal families of snakes with a mind of friendliness. For if, monks, that monk had pervaded these four royal families of snakes with a mind of friendliness, that monk, monks, would not have died from a snake bite.

"I allow you, monks, to pervade these four royal families of snakes with a mind of friendliness for self-guarding, self-protection, and self-preservation."

"May I have friendliness with the Virūpakkhas, may I have friendliness with the Erāpathas;

May I have friendliness with the Chabyāputtas, and may I have friendliness with the Kaṇhāgotamakas.

"May I have friendliness with the footless, may I have friendliness with the two-footed;

May I have friendliness with the four-footed, may I have friendliness with the many-footed.

May the footless not harm me, may the two-footed not harm me;

May the four-footed not harm me, may the many-footed not harm me.

May all beings, all living beings, and all creatures without exception;

May all see good fortune, may no evil come to anyone.

Immeasurable is the Buddha, immeasurable is the Teaching;

Measureless is the Community, but measurable are the creeping beings.

"Snakes and scorpions, centipedes, spiders, lizards and rats;

I have made a protection, I have made a safeguard, may the beings depart;

I pay homage to the Blessed One, homage to the seven Perfectly Enlightened Ones." seventh;

8. The Discourse about Devadatta

68. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain, not long after Devadatta had left. There the Blessed One addressed the monks with reference to Devadatta: "For his own destruction, monks, did the gain, honour and praise arise for Devadatta. For his downfall, monks, did the gain, honour and praise arise for Devadatta.

"Just as, monks, a plantain tree bears fruit for its own destruction, bears fruit for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Just as, monks, a bamboo bears fruit for its own destruction, bears fruit for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Just as, monks, a reed bears fruit for its own destruction, bears fruit for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Just as, monks, a mule conceives for its own destruction, conceives for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Its fruit destroys the plantain tree, its fruit the bamboo, its fruit the reed;

Honour destroys the bad person, just as the womb destroys the mule. the eighth;

9. The Discourse on Striving

69. "Monks, there are these four kinds of striving. What are the four? The striving of restraint, the striving of abandoning, the striving of development, and the striving of protection. And what, monks, is the striving of restraint? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states. This, monks, is called the striving of restraint.

"And what, monks, is the striving of abandoning? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states. This, monks, is called the striving of abandonment.

And what, monks, is the striving of development? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. This, monks, is called the striving of development.

And what, monks, is the striving of protection? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states. This, monks, is called the striving of protection. These, monks, are the four kinds of striving."

Restraint and abandoning, development and protection;

These four strivings were taught by the Kinsman of the Sun;

For the ardent monk here reaches the destruction of suffering." ninth;

10. The Discourse on the Unrighteous

70. "Monks, whenever kings are unrighteous, the king's officials at that time are also unrighteous. When the king's officials are unrighteous, brahmins and householders at that time are also unrighteous. When brahmins and householders are unrighteous, townspeople and villagers at that time are also unrighteous. When townspeople and villagers are unrighteous, the sun and moon move irregularly. When the sun and moon move irregularly, the stars and constellations move irregularly. When the stars and constellations move irregularly, night and day proceed irregularly. When night and day proceed irregularly, months and fortnights proceed irregularly. When months and fortnights proceed irregularly, seasons and years proceed irregularly. When seasons and years proceed irregularly, winds blow irregularly and erratically. When winds blow irregularly and erratically, the deities become upset. When the deities are upset, the sky does not provide proper rain. When the sky does not provide proper rain, the crops ripen irregularly. Monks, when humans eat irregularly ripened crops, they become short-lived, ugly, and sickly.

"Monks, whenever kings are righteous, the king's officials at that time are also righteous. When the king's officials are righteous, brahmins and householders at that time are also righteous. When brahmins and householders are righteous, townspeople and villagers at that time are also righteous. When townspeople and villagers are righteous, the sun and moon move regularly. When the sun and moon move regularly, the stars and constellations move regularly. When the stars and constellations move regularly, night and day proceed regularly. When night and day proceed regularly, months and fortnights proceed regularly. When months and fortnights proceed regularly, seasons and years proceed regularly. When seasons and years proceed regularly, the winds blow regularly and in proper directions. When winds blow regularly in proper directions, the deities remain unperturbed. When the deities are unperturbed, the sky provides proper rain. When the sky provides proper rain, the crops ripen regularly. "Monks, when humans eat regularly ripened crops, they become long-lived, beautiful, strong, and healthy."

"When cattle are crossing, if the bull goes crookedly,

They all go crookedly, when their leader goes crookedly.

Even so among human beings, whoever is considered the highest;

If he conducts himself unrighteously, all the more so will other people;

The whole kingdom dwells in suffering, if the king is unrighteous.

When cattle are crossing, if the bull goes straight,

They all go straight, when their leader goes straight.

Even so among human beings, whoever is considered the highest;

If he conducts himself righteously, all the more so will other people;

The whole kingdom dwells in happiness, if the king is righteous." tenth;

The Second Chapter on Attainment of Action.

Here is its summary -

Worthy action, free from debt, with Brahmā and hell, with form as the fifth;

Infatuated king, Devadatta, striving, and with the unrighteous.

3. The Chapter on the Incontrovertible

1. The Discourse on Striving

71. "Monks, endowed with four things a monk practises the incontrovertible way, and he has begun the way for the destruction of the taints. With which four? Here, monks, a monk is virtuous, learned, of aroused energy, and wise. Monks, endowed with these four things a monk practises the incontrovertible way, and he has begun the way for the destruction of the taints." First.

2. The Discourse on Right View

72. "Monks, endowed with four things a monk practises the incontrovertible way, and he has begun the way for the destruction of the taints. With which four? With thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness, and right view - Monks, endowed with these four things a monk practises the incontrovertible way, and he has begun the way for the destruction of the taints." The second.

3. The Discourse on the Superior Person

73. "Monks, one possessed of four qualities should be known as a bad person. With which four? Here, monks, a bad person reveals another's faults even without being asked, what then to say when asked! Moreover, when asked and drawn into questioning, without omitting or abbreviating, he speaks in detail of another's faults. This should be known, monks, 'This person is a bad person'.

"And furthermore, monks, a bad person does not reveal another's praise even when asked, what then to say when not asked! Moreover, when asked and drawn into questioning, omitting and abbreviating, incompletely and without detail, he speaks of another's praise. This should be known, monks, 'This person is a bad person'.

"And furthermore, monks, a bad person does not reveal his own faults even when asked, what then to say when not asked! Moreover, when asked and drawn into questioning, omitting and abbreviating, incompletely and without detail, he speaks of his own faults. This should be known, monks, 'This person is a bad person'.

"And furthermore, monks, a bad person reveals his own praise even without being asked, what then to say when asked! Moreover, when asked and drawn into questioning, without omitting or abbreviating, he speaks in detail and completely of his own praise. This should be known, monks, 'This person is a bad person'. Monks, one possessed of these four qualities should be known as a bad person.

"Monks, one possessed of four qualities should be known as a good person. With which four? Here, monks, a good person does not reveal another's faults even when asked, what then to say when not asked! Moreover, when asked and drawn into questioning, omitting and abbreviating, incompletely and without detail, he speaks of another's faults. This should be understood, monks, 'This person is a true man'.

"And furthermore, monks, a good person reveals another's praise even without being asked, what then to say when asked! Moreover, when asked and drawn into questioning, without omitting or abbreviating, he speaks in detail and completely of another's praise. This should be understood, monks, 'This person is a true man'.

"And furthermore, monks, a good person reveals his own faults even without being asked, what then to say when asked! Moreover, when asked and drawn into questioning, without omitting or abbreviating, he speaks in detail and completely of his own faults. This should be understood, monks, 'This person is a true man'.

"And furthermore, monks, a good person does not reveal his own praise even when asked, what then to say when not asked! Moreover, when asked and drawn into questioning, omitting and abbreviating, incompletely and without detail, he speaks of his own praise. This should be understood, monks, 'This person is a true man'. Monks, one possessed of these four qualities should be known as a good person.

"Just as, monks, when a bride is brought home whether by night or by day, she at once establishes keen sense of shame and fear of wrongdoing towards her mother-in-law, her father-in-law, her husband, and even towards the servants and workers. Then at a later time, through living together and becoming familiar, she speaks thus to her mother-in-law, father-in-law, and husband: 'Go away! What do you know?' Even so, monks, here some monk, when gone forth from the home life into homelessness whether by night or by day, at once establishes keen sense of shame and fear of wrongdoing towards monks, nuns, male lay followers, female lay followers, and even towards monastery attendants and novices. Then at a later time, through living together and becoming familiar, he speaks thus to his teacher and preceptor: 'Go away! What do you know?' Therefore, monks, you should train thus: 'We shall dwell with a mind like that of a newly brought bride.' This is how you should train." Third.

4. First Discourse on the Foremost

74. "Monks, there are these four foremost things. What are the four? The foremost of virtuous behaviour, the foremost of concentration, the foremost of wisdom, the foremost of liberation - these, monks, are the four foremost things." Fourth.

5. Second Discourse on the Foremost

75. "Monks, there are these four foremost things. What are the four? The foremost of form, the foremost of feeling, the foremost of perception, the foremost of existence - these, monks, are the four foremost things." Fifth.

6. Discourse at Kusinārā

76. On one occasion the Blessed One was dwelling at Kusinārā in the sal grove of the Mallians at Upavattana between the twin sal trees at the time of final Nibbāna. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Perhaps, monks, even a single monk might have perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be ones who later feel regret - 'Our Teacher was present before us, but we were not able to question the Blessed One face to face.'" When this was said, those monks were silent. For a second time, the Blessed One addressed the monks - "Perhaps, monks, even a single monk might have perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be ones who later feel regret - 'Our Teacher was present before us, but we were not able to question the Blessed One face to face.'" For a second time, those monks were silent. For the third time, the Blessed One addressed the monks - "Perhaps, monks, even a single monk might have perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be ones who later feel regret - 'Our Teacher was present before us, but we were not able to question the Blessed One face to face.'" For the third time, those monks were silent.

Then the Blessed One addressed the monks - "Perhaps, monks, you might not ask out of reverence for the Teacher. Then, monks, let friend tell friend." When this was said, those monks were silent. Then the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Such is my confidence, Venerable Sir! There is not even a single monk in this Community of monks who has perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice."

"You speak from confidence, Ānanda. Here the Truth Finder has knowledge, Ānanda - 'There is not even a single monk in this Community of monks who has perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice.' For, Ānanda, among these five hundred monks, even the last monk is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." Sixth.

7. The Discourse on the Inconceivable

77. "Monks, there are these four inconceivables that should not be reflected upon; one who reflects upon them would reap madness and vexation. What are the four? Monks, the domain of the Enlightened Ones is inconceivable, it should not be reflected upon; one who reflects upon it would reap madness and vexation. Monks, the domain of one in meditative absorption is inconceivable, it should not be reflected upon; one who reflects upon it would reap madness and vexation. Monks, the result of action is inconceivable, it should not be reflected upon; one who reflects upon it would reap madness and vexation. Monks, speculation about the world is inconceivable, it should not be reflected upon; one who reflects upon it would reap madness and vexation. Monks, these are the four inconceivables that should not be reflected upon; one who reflects upon them would reap madness and vexation." Seventh.

8. The Discourse on Offerings

78. "Monks, there are these four purifications of offerings. What are the four? There is, monks, an offering that is purified by the giver, not by the recipient; there is, monks, an offering that is purified by the recipient, not by the giver; there is, monks, an offering that is purified neither by the giver nor by the recipient; there is, monks, an offering that is purified both by the giver and by the recipient.

"And how, monks, is an offering purified by the giver, not by the recipient? Here, monks, the giver is virtuous and of good Teaching; the recipients are immoral and of evil character. This, monks, is how an offering is purified by the giver, not by the recipient.

"And how, monks, is an offering purified by the recipient, not by the giver? Here, monks, the giver is immoral and of evil character; the recipients are virtuous and of good character. This, monks, is how an offering is purified by the recipient, not by the giver.

"And how, monks, is an offering purified neither by the giver nor by the recipient? Here, monks, the giver is immoral and of evil character; the recipients too are immoral and of evil character. This, monks, is how an offering is purified neither by the giver nor by the recipient.

"And how, monks, is an offering purified both by the giver and by the recipient? Here, monks, the giver is virtuous and of good Teaching; the recipients too are virtuous and of good Teaching. This, monks, is how an offering is purified both by the giver and by the recipient. These, monks, are the four purifications of offerings." The eighth.

9. The Discourse on Trade

79. Then the Venerable Sāriputta 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 Sāriputta said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why for someone here the same kind of trade leads to loss? And what, Venerable Sir, is the reason, what is the condition why for someone here the same kind of trade does not go according to expectation? What, Venerable Sir, is the reason, what is the condition why for someone here the same kind of trade goes according to expectation? And what, Venerable Sir, is the reason, what is the condition why for someone here the same kind of trade goes beyond expectation?"

"Here, Sāriputta, someone having approached an ascetic or brahmin makes an invitation - "Let him speak, Venerable Sir, with what is needed." He does not give what he invited with. If passing away from there he comes to this state of being, whatever trade he engages in leads to loss.

"But here, Sāriputta, someone having approached an ascetic or brahmin makes an invitation - "Let him speak, Venerable Sir, with what is needed." He does not give what he invited with according to expectation. If passing away from there he comes to this state of being, whatever trade he engages in does not go according to expectation.

"But here, Sāriputta, someone having approached an ascetic or brahmin makes an invitation - "Let him speak, Venerable Sir, with what is needed." He gives what he invited with according to expectation. If passing away from there he comes to this state of being, whatever trade he engages in goes according to expectation.

"Here, Sāriputta, someone having approached an ascetic or brahmin makes an invitation - "Let him speak, Venerable Sir, with what is needed." He gives what he invited with beyond expectation. If passing away from there he comes to this state of being, whatever trade he engages in goes beyond expectation.

"This, Sāriputta, is the reason, this is the condition why for someone here the same kind of trade leads to loss. And this, Sāriputta, is the reason, this is the condition why for someone here the same kind of trade does not go according to expectation. And this, Sāriputta, is the reason, this is the condition why for someone here the same kind of trade goes according to expectation. And this, Sāriputta, is the reason, this is the condition why for someone here the same kind of trade goes beyond expectation." Ninth.

10. The Discourse on Kamboja

80. On one occasion the Blessed One was dwelling at Kosambī in Ghosita'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 -

"What, Venerable Sir, is the reason, what is the condition why womankind neither sits in an assembly, nor engages in work, nor goes to Kamboja?" "Womankind, Ānanda, is prone to anger; womankind, Ānanda, is envious; womankind, Ānanda, is miserly; womankind, Ānanda, lacks wisdom - this, Ānanda, is the reason, this is the condition why womankind neither sits in an assembly, nor engages in work, nor goes to Kamboja." Tenth.

The Chapter on the Incontrovertible is third.

Here is its summary -

Striving, views and superior persons, two brides and two foremost ones;

Kusinārā and inconceivables, offerings and trade at Kamboja.

4. Chapter on the Immovable

1. Discourse on Destruction of Life

81. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." First.

2. Discourse on False Speech

82. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? One is a speaker of false speech, a speaker of divisive speech, a speaker of harsh speech, a gossip - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? One abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." The second.

3. The Discourse on One Deserving Dispraise

83. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? Without investigation and examination he speaks in praise of one deserving dispraise, without investigation and examination he speaks in dispraise of one deserving praise, without investigation, without scrutiny he shows confidence in what is not inspiring, without investigation, without scrutiny he shows lack of confidence in what is inspiring - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? Having investigated and examined he speaks in dispraise of one deserving dispraise, having investigated and examined he speaks in praise of one deserving praise, after investigation, after scrutiny he shows lack of confidence in what is not inspiring, after investigation, after scrutiny he shows confidence in what is inspiring - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." Third.

4. Discourse on One Who Values Anger

84. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? One who reveres anger not the true Teaching, who reveres contempt not the true Teaching, who reveres gain not the true Teaching, who reveres honour not the true Teaching - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? One who reveres the true Teaching not anger, who reveres the true Teaching not contempt, who reveres the true Teaching not gain, who reveres the true Teaching not honour - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." Fourth.

5. The Discourse on Darkness to Darkness

85. "Monks, these four individuals exist and are found in the world. Which four? darkness with darkness as destination, darkness with light as destination, light with darkness as destination, light with light as destination.

"And how, monks, is an individual darkness with darkness as destination? Here, monks, a certain individual is reborn in a low family - in a family of outcasts, or bamboo workers, or hunters, or chariot-makers, or waste-collectors, that is poor, with little food and drink, where life is difficult, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, very sickly, blind, or crippled, or lame, or paralysed, not a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. This, monks, is how an individual is darkness with darkness as destination.

"And how, monks, is an individual darkness with light as destination? Here, monks, a certain individual is reborn in a low family - in a family of outcasts, or bamboo workers, or hunters, or chariot-makers, or waste-collectors, that is poor, with little food and drink, where life is difficult, where food and clothing are obtained with difficulty; and he is ugly, unpleasant to look at, deformed, very sickly, blind, or crippled, or lame, or paralysed, not a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. This, monks, is how an individual is darkness with light as destination.

"And how, monks, is an individual light with darkness as destination? Here, monks, a certain individual is reborn in a high family - in a family of wealthy nobles, or wealthy brahmins, or wealthy householders, that is rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain; and he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. This, monks, is how an individual is light with darkness as destination.

"And how, monks, is an individual light with light as destination? Here, monks, a certain individual is reborn in a high family - in a family of wealthy nobles, or wealthy brahmins, or wealthy householders, that is rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain; and he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. This, monks, is how an individual is light with light as destination. These four individuals, monks, exist and are found in the world." Fifth.

6. Discourse on the Low and Low

86. "Monks, these four individuals exist and are found in the world. Which four? The low and low, the low and high, the high and low, the high and high. These four individuals, monks, exist and are found in the world." Sixth.

7. Discourse on Sons

87. "Monks, these four individuals exist and are found in the world. Which four? The immovable ascetic, the white lotus ascetic, the lotus ascetic, and the most refined among ascetics.

"And how, monks, is an individual an immovable ascetic? Here, monks, a monk is a trainee on the path; he dwells aspiring for the unsurpassed security from bondage. Just as, monks, a warrior-king's eldest son is fit for anointing but not yet anointed, not yet established; even so, monks, a monk is a trainee on the path, dwelling aspiring for the unsurpassed security from bondage. This, monks, is how an individual is an immovable ascetic.

"And how, monks, is an individual a white lotus ascetic? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, but he does not dwell having experienced the eight liberations with his body. This, monks, is how an individual is a white lotus ascetic.

"And how, monks, is an individual a red lotus ascetic? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, and he dwells having experienced the eight liberations with his body. This, monks, is how an individual is a red lotus ascetic.

"And how, monks, is an individual a refined one among ascetics? Here, monks, a monk uses mostly robes that are asked for, and few that are not asked for; he uses mostly almsfood that is asked for, and little that is not asked for; he uses mostly lodging that is asked for, and little that is not asked for; he uses mostly medicinal requisites that are asked for, and few that are not asked for. Those fellow monks with whom he dwells treat him mostly with agreeable bodily actions, and few disagreeable ones; they treat him mostly with agreeable verbal actions, and few disagreeable ones; they treat him mostly with agreeable mental actions, and few disagreeable ones; they present him mostly with agreeable offerings, and few disagreeable ones. Those feelings that arise originating from bile, or originating from phlegm, or originating from wind, or from their combination, or produced by change of climate, or produced by careless behaviour, or caused by assault, or produced as the result of kamma - these do not arise much in him. He has few afflictions. He gains without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is how an individual is a refined one among ascetics.

"Indeed, monks, speaking rightly one would say 'a refined one among ascetics', it is of me that one speaking rightly would say 'a refined one among ascetics'. Indeed, monks, I use mostly robes that are asked for, and few that are not asked for; I use mostly almsfood that is asked for, and little that is not asked for; I use mostly lodging that is asked for, and little that is not asked for; I use mostly medicinal requisites that are asked for, and few that are not asked for. Those monks with whom I dwell treat me mostly with agreeable bodily actions, and few disagreeable ones; they treat him mostly with agreeable verbal actions, and few disagreeable ones; they treat him mostly with agreeable mental actions, and few disagreeable ones; they present him mostly with agreeable offerings, and few disagreeable ones. Those feelings that arise originating from bile, or originating from phlegm, or originating from wind, or from their combination, or produced by change of climate, or produced by careless behaviour, or caused by assault, or produced as the result of kamma - these do not arise much in me. I have few afflictions. I gain without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life.

"Indeed, monks, speaking rightly one would say 'a refined one among ascetics', it is of me that one speaking rightly would say 'a refined one among ascetics'. These four individuals, monks, exist and are found in the world." Seventh.

8. The Discourse on the Fetter

88. "Monks, these four individuals exist and are found in the world. Which four? The immovable ascetic, the white lotus ascetic, the lotus ascetic, and the most refined among ascetics.

"And how, monks, is an individual an immovable ascetic? Here, monks, with the utter destruction of three fetters, a monk becomes a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. This, monks, is how an individual is an immovable ascetic.

"And how, monks, is an individual a white lotus ascetic? Here, monks, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, a monk becomes a once-returner, coming back to this world only once more to make an end of suffering. This, monks, is how an individual is a white lotus ascetic.

"And how, monks, is an individual a red lotus ascetic? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This, monks, is how an individual is a red lotus ascetic.

"And how, monks, is an individual a refined one among ascetics? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is how an individual is a refined one among ascetics. These four individuals, monks, exist and are found in the world." The eighth.

9. The Discourse on Right View

89. "Monks, these four individuals exist and are found in the world. Which four? The immovable ascetic, the white lotus ascetic, the lotus ascetic, and the most refined among ascetics.

"And how, monks, is an individual an immovable ascetic? Here, monks, a monk has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is how an individual is an immovable ascetic.

"And how, monks, is an individual a white lotus ascetic? Here, monks, a monk has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation, but he does not dwell having experienced the eight liberations with his body. This, monks, is how an individual is a white lotus ascetic.

"And how, monks, is an individual a red lotus ascetic? Here, monks, a monk has right view...etc... has right liberation, and dwells having experienced the eight liberations with his body. This, monks, is how an individual is a red lotus ascetic.

"And how, monks, is an individual a refined one among ascetics? Here, monks, a monk uses mostly robes that are asked for, and few that are not asked for...etc... Indeed, monks, speaking rightly one would say 'a refined one among ascetics', it is of me that one speaking rightly would say 'a refined one among ascetics'. These four individuals, monks, exist and are found in the world." Ninth.

10. The Discourse on the Aggregates

90. "Monks, these four individuals exist and are found in the world. Which four? The immovable ascetic, the white lotus ascetic, the lotus ascetic, and the most refined among ascetics.

"And how, monks, is an individual an immovable ascetic? Here, monks, a monk is a trainee who has not attained his goal, dwelling aspiring for the unsurpassed security from bondage. This, monks, is how an individual is an immovable ascetic.

"And how, monks, is an individual a white lotus ascetic? Here, monks, a monk dwells contemplating the rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... etc... Such is perception...etc... Such is formations...etc... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' but he does not dwell having experienced the eight liberations with his body. This, monks, is how an individual is a white lotus ascetic.

"And how, monks, is an individual a red lotus ascetic? Here, monks, a monk dwells contemplating the rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... etc... Such is perception...etc... Such is formations...etc... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' and he dwells having experienced the eight liberations with his body. This, monks, is how an individual is a red lotus ascetic.

"And how, monks, is an individual a refined one among ascetics? Here, monks, a monk uses mostly robes that are asked for, and few that are not asked for...etc... it is of me, monks, that one speaking rightly would say 'a refined one among ascetics'. These four individuals, monks, exist and are found in the world." Tenth.

Fourth Chapter on the Immovable.

Here is its summary -

The destruction of life and false speech, dispraise and anger and darkness and inclination;

Son and fetter, view and aggregate - these ten.

5. Chapter on Asuras

1. Discourse on Asuras

91. "Monks, these four individuals exist and are found in the world. Which four? An asura with an asura retinue, an asura with a deity retinue, a deity with an asura retinue, and a deity with a deity retinue.

"And how, monks, is an individual an asura with an asura retinue? Here, monks, a certain individual is immoral, of evil nature, and his assembly too is immoral, of evil nature. This, monks, is how an individual is an asura with an asura retinue.

"And how, monks, is an individual an asura with a deva retinue? Here, monks, a certain individual is immoral, of evil nature, but his assembly is virtuous, of good Teaching. This, monks, is how an individual is an asura with a deva retinue.

"And how, monks, is an individual a deva with an asura retinue? Here, monks, a certain individual is virtuous, of good Teaching, but his assembly is immoral, of evil nature. This, monks, is how an individual is a deva with an asura retinue.

"And how, monks, is an individual a deva with a deva retinue? Here, monks, a certain individual is virtuous, of good Teaching, and his assembly too is virtuous, of good Teaching. This, monks, is how an individual is a deva with a deva retinue. These four individuals, monks, exist and are found in the world." First.

2. First Discourse on Concentration

92. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual gains internal mental serenity, but does not gain insight into phenomena through higher wisdom. Here again, monks, a certain individual gains insight into phenomena through higher wisdom, but does not gain internal mental serenity. Here again, monks, a certain individual neither gains internal mental serenity nor gains insight into phenomena through higher wisdom. Here again, monks, a certain individual gains both internal mental serenity and insight into phenomena through higher wisdom. These four individuals, monks, exist and are found in the world." The second.

3. Second Discourse on Concentration

93. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual gains internal mental serenity, but does not gain insight into phenomena through higher wisdom. Here again, monks, a certain individual gains insight into phenomena through higher wisdom, but does not gain internal mental serenity. Here again, monks, a certain individual neither gains internal mental serenity nor gains insight into phenomena through higher wisdom. Here again, monks, a certain individual gains both internal mental serenity and insight into phenomena through higher wisdom.

"Therein, monks, that individual who gains internal mental serenity but does not gain insight into phenomena through higher wisdom should, having established himself in internal mental serenity, make an effort for insight into phenomena through higher wisdom. Then at a later time he gains both internal mental serenity and insight into phenomena through higher wisdom.

"Therein, monks, that individual who gains insight into phenomena through higher wisdom but does not gain internal mental serenity should, having established himself in insight into phenomena through higher wisdom, make an effort for internal mental serenity. Then at a later time he gains both insight into phenomena through higher wisdom and internal mental serenity.

"Therein, monks, that individual who neither gains internal mental serenity nor gains insight into phenomena through higher wisdom should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining those wholesome states. Just as, monks, when one's cloth or head is on fire, one would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head; even so, monks, that individual should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining those wholesome states. Then at a later time he gains both internal mental serenity and insight into phenomena through higher wisdom.

"Therein, monks, that individual who gains both internal mental serenity and insight into phenomena through higher wisdom should, having established himself in those wholesome states, make an effort for the further destruction of the taints. These four individuals, monks, exist and are found in the world." Third.

4. Third Discourse on Concentration

94. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual gains internal mental serenity, but does not gain insight into phenomena through higher wisdom. Here again, monks, a certain individual gains insight into phenomena through higher wisdom, but does not gain internal mental serenity. Here again, monks, a certain individual neither gains internal mental serenity nor gains insight into phenomena through higher wisdom. Here again, monks, a certain individual gains both internal mental serenity and insight into phenomena through higher wisdom.

"Therein, monks, that individual who gains internal mental serenity but does not gain insight into phenomena through higher wisdom should approach that individual who gains insight into phenomena through higher wisdom and should be told thus - "Friend, how should formations be seen? How should formations be explored? How should formations be discerned with insight?" He explains to him according to what he has seen and understood: "Friend, formations should be seen thus, formations should be explored thus, formations should be discerned with insight thus." Then at a later time he gains both internal mental serenity and insight into phenomena through higher wisdom.

"Therein, monks, that individual who gains insight into phenomena through higher wisdom but does not gain internal mental serenity should approach that individual who gains internal mental serenity and should be told thus - "Friend, how should the mind be steadied? How should the mind be settled? How should the mind be unified? How should the mind be concentrated?" He explains to him according to what he has seen and understood: "Friend, thus should the mind be steadied, thus should the mind be settled, thus should the mind be unified, thus should the mind be concentrated." Then at a later time he gains both insight into phenomena through higher wisdom and internal mental serenity.

"Therein, monks, that individual who neither gains internal mental serenity nor gains insight into phenomena through higher wisdom should approach that individual who gains both internal mental serenity and insight into phenomena through higher wisdom and should be told thus - "Friend, how should the mind be steadied? How should the mind be settled? How should the mind be unified? How should the mind be concentrated? How should formations be seen? How should formations be explored? How should formations be discerned with insight?" He explains to him according to what he has seen and understood: "Friend, thus should the mind be steadied, thus should the mind be settled, thus should the mind be unified, thus should the mind be concentrated, thus should formations be seen, thus should formations be explored, thus should formations be discerned with insight." Then at a later time he gains both internal mental serenity and insight into phenomena through higher wisdom.

5. The Discourse on the Firebrand

95. "Monks, these four individuals exist and are found in the world. Which four? One who practises neither for their own welfare nor for the welfare of others, one who practises for the welfare of others but not for their own welfare, one who practises for their own welfare but not for the welfare of others, and one who practises both for their own welfare and for the welfare of others.

"Just as, monks, a firebrand burning at both ends, smeared with dung in the middle, serves no purpose as firewood either in the village or in the forest; I say, monks, this person is similar to that who practises neither for their own welfare nor for the welfare of others.

"Therein, monks, that individual who practises for the welfare of others but not for their own welfare is more excellent and more sublime than these two individuals. "Therein, monks, that individual who practises for their own welfare but not for the welfare of others is more excellent and more sublime than these three individuals. "Therein, monks, that individual who practises both for their own welfare and for the welfare of others is the highest, the best, the chief, the supreme, and the most excellent of these four individuals.

"Just as, monks, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, from ghee comes cream of ghee, and cream of ghee is reckoned the highest among them; even so, monks, that individual who practises both for their own welfare and for the welfare of others is the highest, the best, the chief, the supreme, and the most excellent of these four individuals. These four individuals, monks, exist and are found in the world." Fifth.

6. Discourse on the Removal of Lust

96. "Monks, these four individuals exist and are found in the world. Which four? One who practises for their own welfare but not for the welfare of others, one who practises for the welfare of others but not for their own welfare, one who practises neither for their own welfare nor for the welfare of others, and one who practises both for their own welfare and for the welfare of others.

"And how, monks, is an individual practising for their own welfare but not for the welfare of others? Here, monks, a certain individual is practising for the removal of lust in themselves, but does not encourage others in the removal of lust; is practising for the removal of hatred in themselves, but does not encourage others in the removal of hatred; is practising for the removal of delusion in themselves, but does not encourage others in the removal of delusion. This, monks, is how an individual is practising for their own welfare but not for the welfare of others.

"And how, monks, is an individual practising for the welfare of others but not for their own welfare? Here, monks, a certain individual is not practising for the removal of lust in themselves, but encourages others in the removal of lust; is not practising for the removal of hatred in themselves, but encourages others in the removal of hatred; is not practising for the removal of delusion in themselves, but encourages others in the removal of delusion. This, monks, is how an individual is practising for the welfare of others but not for their own welfare.

"And how, monks, is an individual practising neither for their own welfare nor for the welfare of others? Here, monks, a certain individual is not practising for the removal of lust in themselves, and does not encourage others in the removal of lust; is not practising for the removal of hatred in themselves, and does not encourage others in the removal of hatred; is not practising for the removal of delusion in themselves, and does not encourage others in the removal of delusion. This, monks, is how an individual is practising neither for their own welfare nor for the welfare of others.

"And how, monks, is an individual practising both for their own welfare and for the welfare of others? Here, monks, a certain individual is practising for the removal of lust in themselves, and encourages others in the removal of lust; is practising for the removal of hatred in themselves, and encourages others in the removal of hatred; is practising for the removal of delusion in themselves, and encourages others in the removal of delusion. This, monks, is how an individual is practising both for their own welfare and for the welfare of others. These four individuals, monks, exist and are found in the world." Sixth.

7. The Discourse on Quick Pacification

97. "Monks, these four individuals exist and are found in the world. Which four? One who practises for their own welfare but not for the welfare of others, one who practises for the welfare of others but not for their own welfare, one who practises neither for their own welfare nor for the welfare of others, and one who practises both for their own welfare and for the welfare of others.

"And how, monks, is an individual practising for their own welfare but not for the welfare of others? Here, monks, a certain individual is quick to understand wholesome teachings, is of a nature to retain what has been heard, examines the meaning of the teachings they have retained, and having understood the meaning and the Teaching, practises in accordance with the Teaching; but is not of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning, and does not instruct, encourage, inspire and gladden their spiritual companions. This, monks, is how an individual is practising for their own welfare but not for the welfare of others.

"And how, monks, is an individual practising for the welfare of others but not for their own welfare? Here, monks, a certain individual is not quick to understand wholesome teachings, is not of a nature to retain what has been heard, does not examine the meaning of the teachings they have retained, and having understood the meaning and the Teaching, does not practise in accordance with the Teaching; but is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning, and instructs, encourages, inspires and gladdens their spiritual companions. This, monks, is how an individual is practising for the welfare of others but not for their own welfare.

"And how, monks, is an individual practising neither for their own welfare nor for the welfare of others? Here, monks, a certain individual is not quick to understand wholesome teachings, is not of a nature to retain what has been heard, does not examine the meaning of the teachings they have retained, and having understood the meaning and the Teaching, does not practise in accordance with the Teaching; but is not of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning, and does not instruct, encourage, inspire and gladden their spiritual companions. This, monks, is how an individual is practising neither for their own welfare nor for the welfare of others.

"And how, monks, is an individual practising both for their own welfare and for the welfare of others? Here, monks, a certain individual is quick to understand wholesome teachings, is of a nature to retain what has been heard, examines the meaning of the teachings they have retained, and having understood the meaning and the Teaching, practises in accordance with the Teaching; but is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning, and instructs, encourages, inspires and gladdens their spiritual companions. This, monks, is how an individual is practising both for their own welfare and for the welfare of others. These four individuals, monks, exist and are found in the world." Seventh.

8. Self-welfare Discourse

98. "Monks, these four individuals exist and are found in the world. Which four? One who practises for their own welfare but not for the welfare of others, one who practises for the welfare of others but not for their own welfare, one who practises neither for their own welfare nor for the welfare of others, and one who practises both for their own welfare and for the welfare of others. These four individuals, monks, exist and are found in the world." The eighth.

9. The Discourse on Training Rules

99. "Monks, these four individuals exist and are found in the world. Which four? One who practises for their own welfare but not for the welfare of others, one who practises for the welfare of others but not for their own welfare, one who practises neither for their own welfare nor for the welfare of others, and one who practises both for their own welfare and for the welfare of others.

"And how, monks, is an individual practising for their own welfare but not for the welfare of others? Here, monks, a certain individual abstains from the destruction of life themselves, but does not encourage others to abstain from the destruction of life; abstains from taking what is not given themselves, but does not encourage others to abstain from taking what is not given; abstains from sexual misconduct themselves, but does not encourage others to abstain from sexual misconduct; abstains from false speech themselves, but does not encourage others to abstain from false speech; abstains from liquors, wines, and intoxicants which are the basis for negligence themselves, but does not encourage others to abstain from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is how an individual is practising for their own welfare but not for the welfare of others.

"And how, monks, is an individual practising for the welfare of others but not for their own welfare? Here, monks, a certain individual does not abstain from the destruction of life themselves, but encourages others to abstain from the destruction of life; does not abstain from taking what is not given themselves, but encourages others to abstain from taking what is not given; does not abstain from sexual misconduct themselves, but encourages others to abstain from sexual misconduct; does not abstain from false speech themselves, but encourages others to abstain from false speech; does not abstain from liquors, wines, and intoxicants which are the basis for negligence themselves, but encourages others to abstain from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is how an individual is practising for the welfare of others but not for their own welfare.

"And how, monks, is an individual practising neither for their own welfare nor for the welfare of others? Here, monks, a certain individual does not abstain from the destruction of life themselves, and does not encourage others to abstain from the destruction of life... etc... does not abstain from liquors, wines, and intoxicants which are the basis for negligence themselves, and does not encourage others to abstain from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is how an individual is practising neither for their own welfare nor for the welfare of others.

"And how, monks, is an individual practising both for their own welfare and for the welfare of others? Here, monks, a certain individual abstains from the destruction of life themselves, and encourages others to abstain from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence themselves, and encourages others to abstain from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is how an individual is practising both for their own welfare and for the welfare of others. These four individuals, monks, exist and are found in the world." Ninth.

10. The Discourse to Potaliya

100. Then the wanderer Potaliya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When the wanderer Potaliya was seated to one side, the Blessed One said this to him -

"Potaliya, these four individuals exist and are found in the world. Which four? Here, Potaliya, a certain individual speaks of the faults of one deserving dispraise, truly and factually at the right time, but does not speak of the praise of one deserving praise, truly and factually at the right time. Here, Potaliya, a certain individual speaks of the praise of one deserving praise, truly and factually at the right time, but does not speak of the faults of one deserving dispraise, truly and factually at the right time. Here, Potaliya, a certain individual neither speaks of the faults of one deserving dispraise, truly and factually at the right time, nor speaks of the praise of one deserving praise, truly and factually at the right time. Here, Potaliya, a certain individual speaks of the faults of one deserving dispraise, truly and factually at the right time, and speaks of the praise of one deserving praise, truly and factually at the right time. These four individuals, Potaliya, exist and are found in the world. "Among these four individuals, Potaliya, which individual seems to you more excellent and more sublime?"

"Master Gotama, these four individuals exist and are found in the world. Which four? Here, Master Gotama, a certain individual speaks of the faults of one deserving dispraise, truly and factually at the right time, but does not speak of the praise of one deserving praise, truly and factually at the right time. Here, Master Gotama, a certain individual speaks of the praise of one deserving praise, truly and factually at the right time, but does not speak of the faults of one deserving dispraise, truly and factually at the right time. Here, Master Gotama, a certain individual neither speaks of the faults of one deserving dispraise, truly and factually at the right time, nor speaks of the praise of one deserving praise, truly and factually at the right time. Here, Master Gotama, a certain individual speaks of the faults of one deserving dispraise, truly and factually at the right time, and speaks of the praise of one deserving praise, truly and factually at the right time. These four individuals, Master Gotama, exist and are found in the world. Among these four individuals, Master Gotama, that individual who neither speaks of the faults of one deserving dispraise, truly and factually at the right time, nor speaks of the praise of one deserving praise, truly and factually at the right time; this individual seems to me more excellent and more sublime than these four individuals. What is the reason for this? This is excellent, Master Gotama, namely equanimity."

"Potaliya, these four individuals exist and are found in the world. Which four?...etc... These four individuals, Potaliya, exist and are found in the world. Among these four individuals, Potaliya, that individual who speaks of the faults of one deserving dispraise, truly and factually at the right time, and speaks of the praise of one deserving praise, truly and factually at the right time; this one is more excellent and more sublime than these four individuals. What is the reason for this? "This is excellent, Potaliya, that is, knowing the right time in each case."

"Master Gotama, these four individuals exist and are found in the world. Which four?...etc... These four individuals, Master Gotama, exist and are found in the world. Among these four individuals, Master Gotama, that individual who speaks of the faults of one deserving dispraise, truly and factually at the right time, and speaks of the praise of one deserving praise, truly and factually at the right time; this individual seems to me more excellent and more sublime than these four individuals. What is the reason for this? This is excellent, Master Gotama, namely knowing the right time in each case.

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

Chapter on Asuras, the fifth.

Here is its summary -

Titan, three kinds of concentration, with firebrand as fifth;

Lust, peace, welfare of self, training with Potaliya.

The Second Fifty is finished.

3. Third Fifty

1. The Cloud Chapter

1. First Discourse on Clouds

101. 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, there are these four clouds. Which four? Thunderers but not rainers, rainers but not thunderers, neither thunderers nor rainers, both thunderers and rainers. These, monks, are the four rain-clouds. Even so, monks, these four individuals similar to rain-clouds exist and are found in the world. Which four? Thunderers but not rainers, rainers but not thunderers, neither thunderers nor rainers, both thunderers and rainers.

"And how, monks, is an individual a thunderer but not a rainer? Here, monks, a certain individual is a speaker but not a doer. This, monks, is how an individual is a thunderer but not a rainer. Just as, monks, that cloud is a thunderer but not a rainer; I say, monks, this individual is similar to that.

"And how, monks, is an individual a rainer but not a thunderer? Here, monks, a certain individual is a doer but not a speaker. This, monks, is how an individual is a rainer but not a thunderer. Just as, monks, that cloud is a rainer but not a thunderer; I say, monks, this individual is similar to that.

"And how, monks, is an individual neither a thunderer nor a rainer? Here, monks, a certain individual is neither a speaker nor a doer. This, monks, is how an individual is neither a thunderer nor a rainer. Just as, monks, that cloud is neither a thunderer nor a rainer; I say, monks, this individual is similar to that.

"And how, monks, is an individual both a thunderer and a rainer? Here, monks, a certain individual is both a speaker and a doer. This, monks, is how an individual is both a thunderer and a rainer. Just as, monks, that cloud is both a thunderer and a rainer; I say, monks, this individual is similar to that. These four individuals similar to rain-clouds, monks, exist and are found in the world." First.

2. Second Discourse on Rain-clouds

102. "Monks, there are these four clouds. Which four? Thunderers but not rainers, rainers but not thunderers, neither thunderers nor rainers, both thunderers and rainers. These, monks, are the four rain-clouds. Even so, monks, these four individuals similar to rain-clouds exist and are found in the world. Which four? Thunderers but not rainers, rainers but not thunderers, neither thunderers nor rainers, both thunderers and rainers.

"And how, monks, is an individual a thunderer but not a rainer? Here, monks, someone learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He does not understand as it really is 'This is suffering', he does not understand as it really is 'This is the origin of suffering', he does not understand as it really is 'This is the cessation of suffering', he does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is a thunderer but not a rainer. Just as, monks, that cloud is a thunderer but not a rainer; I say, monks, this individual is similar to that.

"And how, monks, is an individual a rainer but not a thunderer? Here, monks, a certain individual does not learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is a rainer but not a thunderer. Just as, monks, that cloud is a rainer but not a thunderer; I say, monks, this individual is similar to that.

"And how, monks, is an individual neither a thunderer nor a rainer? Here, monks, a certain individual does not learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is neither a thunderer nor a rainer. Just as, monks, that cloud is neither a thunderer nor a rainer; I say, monks, this individual is similar to that.

"And how, monks, is an individual both a thunderer and a rainer? Here, monks, someone learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is both a thunderer and a rainer. Just as, monks, that cloud is both a thunderer and a rainer; I say, monks, this individual is similar to that. These four individuals similar to rain-clouds, monks, exist and are found in the world." The second.

3. The Discourse on the Pot

103. "Monks, there are these four pots. Which four? Empty and closed, full and open, empty and open, full and closed - these, monks, are the four pots. Even so, monks, these four individuals similar to pots exist and are found in the world. Which four? Empty and closed, full and open, empty and open, full and closed.

"And how, monks, is an individual empty and closed? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are graceful. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is empty and closed. Just as, monks, a pot that is empty and closed; I say, monks, this individual is similar to that.

"And how, monks, is an individual full and open? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are not graceful. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is full and open. Just as, monks, a pot that is full and open; I say, monks, this individual is similar to that.

"And how, monks, is an individual empty and open? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are not graceful. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is empty and open. Just as, monks, a pot that is empty and open; I say, monks, this individual is similar to that.

"And how, monks, is an individual full and closed? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are graceful. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is full and closed. Just as, monks, a pot that is full and closed; I say, monks, this individual is similar to that. These four individuals similar to pots, monks, exist and are found in the world." Third.

4. The Discourse on the Pool of Water

104. "Monks, there are these four pools of water. Which four? The shallow with deep appearance, the deep with shallow appearance, the shallow with shallow appearance, the deep with deep appearance - these, monks, are the four pools of water. Even so, monks, these four individuals similar to pools of water exist and are found in the world. Which four? The shallow with deep appearance, the deep with shallow appearance, the shallow with shallow appearance, the deep with deep appearance.

"And how, monks, is an individual shallow with deep appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are graceful. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is shallow with deep appearance. Just as, monks, that pool of water is shallow with deep appearance; I say, monks, this individual is similar to that.

"And how, monks, is an individual deep with shallow appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are not graceful. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is deep with shallow appearance. Just as, monks, that pool of water is deep with shallow appearance; I say, monks, this individual is similar to that.

"And how, monks, is an individual shallow with shallow appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are not graceful. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is shallow with shallow appearance. Just as, monks, that pool of water is shallow with shallow appearance; I say, monks, this individual is similar to that.

"And how, monks, is an individual deep with deep appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are graceful. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is deep with deep appearance. Just as, monks, that pool of water is deep with deep appearance; I say, monks, this individual is similar to that. These four individuals similar to pools of water, monks, exist and are found in the world." Fourth.

5. The Discourse on Mangoes

105. "Monks, there are these four mangoes. What are the four? The unripe one with ripe appearance, the ripe one with unripe appearance, the unripe one with unripe appearance, and the ripe one with ripe appearance - these, monks, are the four mangoes. Even so, monks, these four individuals similar to mangoes exist and are found in the world. Which four? The unripe one with ripe appearance, the ripe one with unripe appearance, the unripe one with unripe appearance, and the ripe one with ripe appearance.

"And how, monks, is an individual unripe with ripe appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are graceful. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is unripe with ripe appearance. Just as, monks, an unripe mango with ripe appearance; I say, monks, this individual is similar to that.

"And how, monks, is an individual ripe with unripe appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are not graceful. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is ripe with unripe appearance. Just as, monks, a ripe mango with unripe appearance; I say, monks, this individual is similar to that.

"And how, monks, is an individual unripe with unripe appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are not graceful. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is unripe with unripe appearance. Just as, monks, an unripe mango with unripe appearance; I say, monks, this individual is similar to that.

"And how, monks, is an individual ripe with ripe appearance? Here, monks, someone's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are graceful. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is ripe with ripe appearance. Just as, monks, a ripe mango with ripe appearance; I say, monks, this individual is similar to that. These four individuals similar to mangoes, monks, exist and are found in the world." Fifth.

6. The Second Discourse on Mangoes

7. The Discourse on Mice

107. "Monks, there are these four mice. What are the four? One who makes a hole but does not dwell, one who dwells but does not make a hole, one who neither makes a hole nor dwells, and one who both makes a hole and dwells - these, monks, are the four mice. Even so, monks, these four individuals similar to mice exist and are found in the world. Which four? One who makes a hole but does not dwell, one who dwells but does not make a hole, one who neither makes a hole nor dwells, and one who both makes a hole and dwells.

"And how, monks, is an individual one who makes a hole but does not dwell? Here, monks, someone learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is one who makes a hole but does not dwell. Just as, monks, that mouse makes a hole but does not dwell; I say, monks, this individual is similar to that.

"And how, monks, is an individual one who dwells but does not make a hole? Here, monks, a certain individual does not learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is one who dwells but does not make a hole. Just as, monks, that mouse dwells but does not make a hole; I say, monks, this individual is similar to that.

"And how, monks, is an individual one who neither makes a hole nor dwells? Here, monks, a certain individual does not learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He does not understand as it really is 'This is suffering'... etc... He does not understand as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is neither one who makes a hole nor one who dwells. Just as, monks, that mouse neither makes a hole nor dwells; I say, monks, this individual is similar to that.

"And how, monks, is an individual both one who makes a hole and one who dwells? Here, monks, someone learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how an individual is both one who makes a hole and one who dwells. Just as, monks, that mouse both makes a hole and dwells; I say, monks, this individual is similar to that. These four individuals similar to mice, monks, exist and are found in the world." Seventh.

8. The Discourse on Bulls

108. "Monks, there are these four bulls. Which four? One fierce towards his own herd but not towards other herds, one fierce towards other herds but not towards his own herd, one fierce towards both his own herd and other herds, and one fierce neither towards his own herd nor towards other herds - these, monks, are the four bulls. Even so, monks, these four individuals similar to bulls exist and are found in the world. Which four? One fierce towards his own herd but not towards other herds, one fierce towards other herds but not towards his own herd, one fierce towards both his own herd and other herds, and one fierce neither towards his own herd nor towards other herds.

"And how, monks, is an individual fierce towards his own herd but not towards other herds? Here, monks, a certain individual is one who frightens their own assembly, but not other assemblies. This, monks, is how an individual is fierce towards their own herd but not towards other herds. Just as, monks, that ox is fierce towards its own herd but not towards other herds; I say, monks, this individual is similar to that.

"And how, monks, is an individual fierce towards other herds but not towards their own herd? Here, monks, a certain individual is one who frightens other assemblies, but not their own assembly. This, monks, is how an individual is fierce towards other herds but not towards their own herd. Just as, monks, that ox is fierce towards other herds but not towards its own herd; I say, monks, this individual is similar to that.

"And how, monks, is an individual fierce towards both their own herd and other herds? Here, monks, a certain individual is one who frightens both their own assembly and other assemblies. This, monks, is how an individual is fierce towards both their own herd and other herds. Just as, monks, that ox is fierce towards both its own herd and other herds; I say, monks, this individual is similar to that.

"And how, monks, is an individual fierce neither towards their own herd nor towards other herds? Here, monks, a certain individual is one who frightens neither their own assembly nor other assemblies. This, monks, is how an individual is fierce neither towards their own herd nor towards other herds. Just as, monks, that ox is fierce neither towards its own herd nor towards other herds; I say, monks, this individual is similar to that. These four individuals similar to oxen, monks, exist and are found in the world." The eighth.

9. The Discourse on the Tree

109. "Monks, there are these four trees. Which four? Sapwood with sapwood retinue, sapwood with heartwood retinue, heartwood with sapwood retinue, heartwood with heartwood retinue - these, monks, are the four trees. Even so, monks, these four individuals similar to trees exist and are found in the world. Which four? Sapwood with sapwood retinue, sapwood with heartwood retinue, heartwood with sapwood retinue, heartwood with heartwood retinue.

"And how, monks, is an individual sapwood with sapwood retinue? Here, monks, a certain individual is immoral, of evil nature; and his assembly too is immoral, of evil nature. This, monks, is how an individual is sapwood with sapwood retinue. Just as, monks, that tree is sapwood with sapwood retinue; I say, monks, this individual is similar to that.

"And how, monks, is an individual sapwood with heartwood retinue? Here, monks, a certain individual is immoral, of evil nature; but his assembly is virtuous, of good Teaching. This, monks, is how an individual is sapwood with heartwood retinue. Just as, monks, that tree is sapwood with heartwood retinue; I say, monks, this individual is similar to that.

"And how, monks, is an individual heartwood with sapwood retinue? Here, monks, a certain individual is virtuous, of good Teaching; but his assembly is immoral, of evil nature. This, monks, is how an individual is heartwood with sapwood retinue. Just as, monks, that tree is heartwood with sapwood retinue; I say, monks, this individual is similar to that.

"And how, monks, is an individual heartwood with heartwood retinue? Here, monks, a certain individual is virtuous, of good Teaching; and his assembly too is virtuous, of good Teaching. This, monks, is how an individual is heartwood with heartwood retinue. Just as, monks, that tree is heartwood with heartwood retinue; I say, monks, this individual is similar to that. These four individuals similar to trees, monks, exist and are found in the world." Ninth.

10. The Discourse on Poisonous Snakes

110. "Monks, there are these four poisonous snakes. Which four? One with quick-acting poison but not deadly poison, one with deadly poison but not quick-acting poison, one with both quick-acting and deadly poison, and one with neither quick-acting nor deadly poison - these, monks, are the four poisonous snakes. Even so, monks, these four individuals similar to poisonous snakes exist and are found in the world. Which four? One with quick-acting poison but not deadly poison, one with deadly poison but not quick-acting poison, one with both quick-acting and deadly poison, and one with neither quick-acting nor deadly poison.

"And how, monks, is an individual one with quick-acting poison but not deadly poison? Here, monks, someone frequently becomes angry. But that anger does not tend to lie latent within him for a long time. This, monks, is how an individual is one with quick-acting poison but not deadly poison. Just as, monks, that poisonous snake has quick-acting poison but not deadly poison; I say, monks, this individual is similar to that.

"And how, monks, is an individual one with deadly poison but not quick-acting poison? Here, monks, a certain individual does not frequently become angry. And that anger tends to lie latent within him for a long time. This, monks, is how an individual is one with deadly poison but not quick-acting poison. Just as, monks, that poisonous snake has deadly poison but not quick-acting poison; I say, monks, this individual is similar to that.

"And how, monks, is an individual one with both quick-acting and deadly poison? Here, monks, someone frequently becomes angry. And that anger tends to lie latent within him for a long time. This, monks, is how an individual is one with both quick-acting and deadly poison. Just as, monks, that poisonous snake has both quick-acting and deadly poison; I say, monks, this individual is similar to that.

"And how, monks, is an individual one with neither quick-acting nor deadly poison? Here, monks, a certain individual does not frequently become angry. But that anger does not tend to lie latent within him for a long time. This, monks, is how an individual is one with neither quick-acting nor deadly poison. Just as, monks, that poisonous snake has neither quick-acting nor deadly poison; I say, monks, this individual is similar to that. These four individuals similar to poisonous snakes, monks, exist and are found in the world." Tenth.

The Cloud Chapter, First.

Here is its summary -

Two storm clouds, water pot, two pools, mangoes;

Mouse, ox, trees, with snake - these are the ten.

2. Chapter on Kesi

1. Discourse on Kesi

111. Then Kesi, the horse trainer, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Kesi, the horse trainer, was seated to one side, the Blessed One said this to him - "You, Kesi, are known as a trainer of horses. But how, Kesi, do you train a horse?" "Venerable Sir, I train a horse with gentleness, with harshness, and with both gentleness and harshness." "If, Kesi, a horse does not submit to training with gentleness, does not submit to training with harshness, does not submit to training with both gentleness and harshness, what do you do with him?" "If, Venerable Sir, a horse does not submit to training with gentleness, does not submit to training with harshness, does not submit to training with both gentleness and harshness; I kill him, Venerable Sir. What is the reason for this? Let there not be blame on my teacher's family."

"But the Blessed One, Venerable Sir, is the unsurpassed trainer of persons to be tamed. "But how, Venerable Sir, does the Blessed One train a person to be tamed?" "I, Kesi, train a person to be tamed with gentleness, with harshness, and with both gentleness and harshness. Here, Kesi, regarding gentleness - thus is bodily good conduct, thus is the result of bodily good conduct, thus is verbal good conduct, thus is the result of verbal good conduct, thus is mental good conduct, thus is the result of mental good conduct, thus are deities, thus are human beings. Here, Kesi, regarding harshness - thus is bodily misconduct, thus is the result of bodily misconduct, thus is verbal misconduct, thus is the result of verbal misconduct, thus is mental misconduct, thus is the result of mental misconduct, thus is hell, thus is the animal realm, thus is the domain of ghosts."

"Here, Kesi, regarding both gentleness and harshness - thus is bodily good conduct, thus is the result of bodily good conduct, thus is bodily misconduct, thus is the result of bodily misconduct, thus is verbal good conduct, thus is the result of verbal good conduct, thus is verbal misconduct, thus is the result of verbal misconduct, thus is mental good conduct, thus is the result of mental good conduct, thus is mental misconduct, thus is the result of mental misconduct, thus are deities, thus are human beings, thus is hell, thus is the animal realm, thus is the domain of ghosts."

"If, Venerable Sir, a person does not submit to training with gentleness, does not submit to training with harshness, does not submit to training with both gentleness and harshness, what does the Blessed One do with him?" "If, Kesi, a person does not submit to training with gentleness, does not submit to training with harshness, does not submit to training with both gentleness and harshness, I kill him, Kesi." "But Venerable Sir, the destruction of life is not proper for the Blessed One. Yet the Blessed One says: 'I kill him, Kesi'!" "It is true, Kesi! The destruction of life is not proper for the Truth Finder. However, when a person does not submit to training with gentleness, does not submit to training with harshness, does not submit to training with both gentleness and harshness, the Truth Finder does not conceive him as one to be spoken to and instructed, nor do wise spiritual companions conceive him as one to be spoken to and instructed. For this, Kesi, is killing in the noble discipline - when the Truth Finder does not conceive one as to be spoken to and instructed, nor do wise spiritual companions conceive him as one to be spoken to and instructed."

"But surely, Venerable Sir, he is well killed - when the Truth Finder does not conceive one as to be spoken to and instructed, nor do wise spiritual companions conceive him as one to be spoken to and instructed." "Excellent, Venerable Sir, excellent, Venerable Sir...pe... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." First.

2. The Discourse on Speed

112. "Monks, possessed of four factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which four? With straightness, speed, patience, and mildness - Monks, possessed of these four factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself.

"Even so, monks, possessed of four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which four? With straightness, speed, patience, and mildness - monks, possessed of these four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." The second.

3. The Discourse on the Goad

113. "Monks, these four excellent thoroughbred horses exist and are found in the world. Which four? Here, monks, a certain excellent thoroughbred horse becomes agitated and experiences a sense of urgency upon seeing the shadow of the goad - 'What task will the horse trainer make me do today, how should I respond to him!' Such, monks, is a certain excellent thoroughbred horse here. This, monks, is the first excellent thoroughbred horse that exists and is found in the world.

"Furthermore, monks, here a certain excellent thoroughbred horse does not become agitated and experience a sense of urgency upon seeing the shadow of the goad, but rather becomes agitated and experiences a sense of urgency when pierced by a hair - 'What task will the horse trainer make me do today, how should I respond to him!' Such, monks, is a certain excellent thoroughbred horse here. This, monks, is the second excellent thoroughbred horse that exists and is found in the world.

"Furthermore, monks, here a certain excellent thoroughbred horse does not become agitated and experience a sense of urgency upon seeing the shadow of the goad, nor when pierced by a hair, but rather becomes agitated and experiences a sense of urgency when pierced through the skin - 'What task will the horse trainer make me do today, how should I respond to him!' Such, monks, is a certain excellent thoroughbred horse here. This, monks, is the third excellent thoroughbred horse that exists and is found in the world.

"Furthermore, monks, here a certain excellent thoroughbred horse does not become agitated and experience a sense of urgency upon seeing the shadow of the goad, nor when pierced by a hair, nor when pierced through the skin, but rather becomes agitated and experiences a sense of urgency when pierced to the bone - 'What task will the horse trainer make me do today, how should I respond to him!' Such, monks, is a certain excellent thoroughbred horse here. This, monks, is the fourth excellent thoroughbred horse that exists and is found in the world. These, monks, are the four excellent thoroughbred horses that exist and are found in the world.

"Even so, monks, these four excellent thoroughbred persons exist and are found in the world. Which four? Here, monks, a certain excellent thoroughbred person hears - 'In such and such a village or town a woman or man is suffering or has died.' He becomes agitated and experiences a sense of urgency. Being stirred, he strives carefully. Being resolute, he both realises the supreme truth with the body and penetrates and sees it with wisdom. Just as, monks, that excellent thoroughbred horse becomes agitated and experiences a sense of urgency upon seeing the shadow of the goad; I say, monks, this excellent thoroughbred person is similar to that. Such, monks, is a certain excellent thoroughbred person here. This, monks, is the first excellent thoroughbred person that exists and is found in the world.

"Furthermore, monks, here a certain excellent thoroughbred person does not merely hear - 'In such and such a village or town a woman or man is suffering or has died,' but rather sees for himself a woman or man who is suffering or has died. He becomes agitated and experiences a sense of urgency. Being stirred, he strives carefully. Being resolute, he both realises the supreme truth with the body and penetrates and sees it with wisdom. Just as, monks, that excellent thoroughbred horse becomes agitated and experiences a sense of urgency when pierced by a hair; I say, monks, this excellent thoroughbred person is similar to that. Such, monks, is a certain excellent thoroughbred person here. This, monks, is the second excellent thoroughbred person that exists and is found in the world.

"Furthermore, monks, here a certain excellent thoroughbred person does not merely hear - 'In such and such a village or town a woman or man is suffering or has died,' nor does he see for himself a woman or man who is suffering or has died, but rather his relative or kinsman is suffering or has died. He becomes agitated and experiences a sense of urgency. Being stirred, he strives carefully. Being resolute, he both realises the supreme truth with the body and penetrates and sees it with wisdom. Just as, monks, that excellent thoroughbred horse becomes agitated and experiences a sense of urgency when pierced through the skin; I say, monks, this excellent thoroughbred person is similar to that. Such, monks, is a certain excellent thoroughbred person here. This, monks, is the third excellent thoroughbred person that exists and is found in the world.

"Furthermore, monks, here a certain excellent thoroughbred person does not merely hear - 'In such and such a village or town a woman or man is suffering or has died,' nor does he see for himself a woman or man who is suffering or has died, nor is his relative or kinsman suffering or has died, but rather he himself is afflicted with bodily feelings that are painful, intense, harsh, sharp, disagreeable and life-threatening. He becomes agitated and experiences a sense of urgency. Being stirred, he strives carefully. Being resolute, he both realises the supreme truth with the body and penetrates and sees it with wisdom. Just as, monks, that excellent thoroughbred horse becomes agitated and experiences a sense of urgency when pierced to the bone; I say, monks, this excellent thoroughbred person is similar to that. Such, monks, is a certain excellent thoroughbred person here. This, monks, is the fourth excellent thoroughbred person that exists and is found in the world. These four excellent thoroughbred persons, monks, exist and are found in the world." Third.

4. The Discourse on the Dragon

114. "Monks, possessed of four factors a king's elephant is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which four? Here, monks, a king's elephant is a listener, a striker, a patient one, and a goer.

"And how, monks, is a king's elephant a listener? Here, monks, when the elephant trainer makes a king's elephant perform a task - whether previously done or not previously done - it listens attentively, applying its mind, directing its whole mind, with eager ear. This, monks, is how a king's elephant is a listener.

"And how, monks, is a king's elephant a striker? Here, monks, a king's elephant gone to battle strikes other elephants, strikes elephant riders, strikes horses, strikes horse riders, strikes chariots, strikes chariot drivers, strikes foot soldiers. This, monks, is how a king's elephant is a striker.

"And how, monks, is a king's elephant a patient one? Here, monks, a king's elephant gone to battle is patient with spear strikes, sword strikes, arrow strikes, axe strikes, and the sounds of drums, kettledrums, conches, and bamboo instruments. This, monks, is how a king's elephant is a patient one.

"And how, monks, is a king's elephant a goer? Here, monks, when the elephant trainer sends a king's elephant in a direction - whether previously gone to or not previously gone to - he goes there quickly. This, monks, is how a king's elephant is a goer. Monks, possessed of these four factors a king's elephant is worthy of a king, fit for a king's service, and reckoned as a royal factor itself.

"Even so, monks, possessed of four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which four? Here, monks, a monk is a listener, a striker, a patient one, and a goer.

"And how, monks, is a monk a listener? Here, monks, when the Teaching and Discipline proclaimed by the Truth Finder is being taught, a monk listens to the Teaching attentively, applying his mind, directing his whole mind, with eager ear. This, monks, is how a monk is a listener.

"And how, monks, is a monk a striker? Here, monks, when a thought of sensual pleasure has arisen, a monk does not tolerate it but abandons it, dispels it, puts an end to it, and obliterates it; when a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... etc... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, strikes them down, puts an end to them, and obliterates them. This, monks, is how a monk is a striker.

"And how, monks, is a monk a patient one? Here, monks, a monk is patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening. This, monks, is how a monk is a patient one.

"And how, monks, is a monk a goer? Here, monks, a monk quickly goes to that direction not gone to before in this long time, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. This, monks, is how a monk is a goer. Monks, possessed of these four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Fourth.

5. The Discourse on States

115. "Monks, there are these four states. What are the four? Monks, there is a state that is disagreeable to do; and when done, it leads to harm. Monks, there is a state that is disagreeable to do; and when done, it leads to good. Monks, there is a state that is agreeable to do; and when done, it leads to harm. Monks, there is a state that is agreeable to do; and when done, it leads to good.

"There, monks, regarding this state that is disagreeable to do; and when done, it leads to harm - this state, monks, he conceives should not be done for both reasons. That state which is disagreeable to do; for this reason too he conceives it should not be done. That state which when done leads to harm; for this reason too he conceives it should not be done. This state, monks, he conceives should not be done for both reasons.

"There, monks, regarding this state that is disagreeable to do; and when done, it leads to good - in this state, monks, the fool and the wise person are to be known by manly strength, manly energy, manly exertion. Monks, the fool does not reflect thus - 'Although this state is disagreeable to do; yet when this state is done, it leads to good.' He does not do that state. For him, that state when not done leads to harm. But the wise person, monks, reflects thus - 'Although this state is disagreeable to do; yet when this state is done, it leads to good.' He does that state. For him, that state when done leads to good.

"There, monks, regarding this state that is agreeable to do; and when done, it leads to harm - in this state too, monks, the fool and the wise person are to be known by manly strength, manly energy, manly exertion. Monks, the fool does not reflect thus - 'Although this state is agreeable to do; yet when this state is done, it leads to harm.' He does that state. For him, that state when done leads to harm. But the wise person, monks, reflects thus - 'Although this state is agreeable to do; yet when this state is done, it leads to harm.' He does not do that state. For him, that state when not done leads to good.

"There, monks, regarding this state that is agreeable to do, and when done, it leads to good - this state, monks, he conceives should be done for both reasons. That state which is agreeable to do, for this reason too he conceives it should be done; that state which when done leads to good, for this reason too he conceives it should be done. This state, monks, he conceives should be done for both reasons. these, monks, are the four states." Fifth.

6. The Discourse on Diligence

116. "Monks, diligence should be practised in four cases. With which four? Monks, abandon bodily misconduct, develop bodily good conduct; and do not be negligent therein. Monks, abandon verbal misconduct, develop verbal good conduct; and do not be negligent therein. Monks, abandon mental misconduct, develop mental good conduct; and do not be negligent therein. Monks, abandon wrong view, develop right view; and do not be negligent therein.

"When, monks, a monk has abandoned bodily misconduct and developed bodily good conduct, has abandoned verbal misconduct and developed verbal good conduct, has abandoned mental misconduct and developed mental good conduct, has abandoned wrong view and developed right view, he does not fear death pertaining to the future life." Sixth.

7. The Discourse on Protection

117. "Monks, in four states one should maintain diligence, mindfulness, and protection of the mind in a suitable way. Within which four? 'Let my mind not become lustful towards things that arouse lust'—one should maintain diligence, mindfulness, and protection of the mind in a suitable way; 'Let my mind not become hateful towards things that arouse hate'—one should maintain diligence, mindfulness, and protection of the mind in a suitable way; 'Let my mind not become deluded towards things that arouse delusion'—one should maintain diligence, mindfulness, and protection of the mind in a suitable way; 'Let my mind not become intoxicated towards things that arouse vanity'—one should maintain diligence, mindfulness, and protection of the mind in a suitable way.

"When, monks, a monk's mind does not become lustful towards things that arouse lust because he is free from lust, does not become hateful towards things that arouse hate because he is free from hate, does not become deluded towards things that arouse delusion because he is free from delusion, does not become intoxicated towards things that arouse vanity because he is free from vanity, he neither trembles nor shakes nor wavers nor falls into fear, and he does not go because of what ascetics say." Seventh.

8. The Discourse on Places That Stir Urgency

118. "Monks, there are these four places worthy of seeing and capable of stirring urgency in a faithful clansman. What are the four? 'Here the Truth Finder was born', monks, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. 'Here the Truth Finder awakened to unsurpassed perfect enlightenment', monks, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. 'Here the Truth Finder set in motion the unsurpassed wheel of Teaching', monks, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. 'Here the Truth Finder attained final Nibbāna in the element of Nibbāna without residue', monks, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. These, monks, are the four places worthy of seeing and capable of stirring urgency in a faithful clansman." The eighth.

9. The First Discourse on Fear

119. "Monks, there are these four fears. What are the four? The fear of birth, the fear of aging, the fear of illness, the fear of death - these, monks, are the four fears." Ninth.

10. The Second Discourse on Fear

120. "Monks, there are these four fears. What are the four? The fear of fire, the fear of water, the fear of kings, the fear of thieves - these, monks, are the four fears." Tenth.

The Second Chapter on Kesi

Here is its summary -

Kesi, speed, goad, and dragon, with state as the fifth;

And diligence and protection, places capable of stirring urgency, and two fears.

3. Chapter on Fear

1. Discourse on Self-reproach

121. "Monks, there are these four fears. What are the four? The fear of self-reproach, the fear of reproach by others, the fear of punishment, and the fear of bad destinations.

"And what, monks, is the fear of self-reproach? Here, monks, someone reflects thus: 'If I were to engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct, why should my self not reproach me about virtue!' Being afraid of self-reproach, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the fear of self-reproach.

"And what, monks, is the fear of reproach by others? Here, monks, someone reflects thus: 'If I were to engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct, why should others not reproach me about virtue!' Being afraid of reproach from others, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the fear of reproach from others.

"And what, monks, is the fear of punishment? Here, monks, someone sees kings inflicting various punishments on a thief, a criminal they have caught, beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword.

He thinks thus: 'For the kind of evil actions that cause kings to inflict various punishments on a thief, a criminal they have caught, beating them with whips... etc... cut off their head with a sword, if I were to do such an evil action, kings would catch me too and inflict such various punishments, they would beat me with whips, beat me with canes, beat me with clubs, cut off my hands, cut off my feet, cut off my hands and feet, cut off my ears, cut off my nose, cut off my ears and nose, subject me to the porridge pot, the polished-shell shave; the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, they would pour hot oil over me, have me devoured by dogs, impale me alive on stakes, cut off my head with a sword.' Being afraid of punishment, he does not go about plundering others' goods. Having abandoned bodily misconduct... etc... he maintains himself pure. This, monks, is called the fear of punishment.

"And what, monks, is the fear of bad destinations? Here, monks, someone reflects thus: 'Evil is the result of bodily misconduct pertaining to the future life, evil is the result of verbal misconduct pertaining to the future life, evil is the result of mental misconduct pertaining to the future life. If I were to engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct, why should I not be reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death!' Being afraid of the bad destination, having abandoned bodily misconduct he develops bodily good conduct, having abandoned verbal misconduct he develops verbal good conduct, having abandoned mental misconduct he develops mental good conduct, he maintains himself pure. This, monks, is called the fear of bad destination. These, monks, are the four fears." First.

2. The Discourse on the Peril of Waves

122. "Monks, these four perils are to be expected by one who enters the water. What are the four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of sharks - these, monks, are the four perils to be expected by one who enters the water. Even so, monks, these four perils are to be expected by some clansman who has gone forth from home into homelessness in this Teaching and discipline. What are the four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of sharks.

"And what, monks, is the peril of waves? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' When he has thus gone forth, his fellow monks exhort and instruct him: 'You should go forward thus, you should return thus, you should look ahead thus, you should look aside thus, you should bend thus, you should stretch thus, you should wear your robes and bowl thus.' He thinks thus: 'Formerly, when we were householders, we exhorted and instructed others. But these seem to be like our children, seem to be like our grandchildren, and they think they should exhort and instruct us.' Angry and displeased, he rejects the training and returns to what is inferior. This, monks, is called a monk who, frightened by the peril of waves, has rejected the training and returned to what is inferior. 'Peril of waves', monks, is a designation for anger and despair. This, monks, is called the peril of waves.

"And what, monks, is the peril of crocodiles? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' When he has thus gone forth, his fellow monks exhort and instruct him: 'This you may eat, this you may not eat; this you may consume, this you may not consume; this you may taste, this you may not taste; this you may drink, this you may not drink; you may eat what is allowable, you may not eat what is not allowable; you may consume what is allowable, you may not consume what is not allowable; you may taste what is allowable, you may not taste what is not allowable; you may drink what is allowable, you may not drink what is not allowable; you may eat at the right time, you may not eat at the wrong time; you may consume at the right time, you may not consume at the wrong time; you may taste at the right time, you may not taste at the wrong time; you may drink at the right time, you may not drink at the wrong time.' He thinks thus: 'Formerly, when we were householders, we ate what we wished to eat and did not eat what we did not wish to eat; We consumed what we wished to consume and did not consume what we did not wish to consume; We tasted what we wished to taste and did not taste what we did not wish to taste; We drank what we wished to drink and did not drink what we did not wish to drink; We ate both what was allowable and what was not allowable, we consumed both what was allowable and what was not allowable, we tasted both what was allowable and what was not allowable, we drank both what was allowable and what was not allowable; we ate both at the right time and at the wrong time, we consumed both at the right time and at the wrong time, we tasted both at the right time and at the wrong time, we drank both at the right time and at the wrong time; When faithful householders give us superior food and drink during the day at the wrong time, they seem to be putting a muzzle on our mouths.' Angry and displeased, he rejects the training and returns to what is inferior. This, monks, is called a monk who, frightened by the peril of crocodiles, has rejected the training and returned to what is inferior. 'Peril of crocodiles', monks, is a designation for gluttony. This, monks, is called the peril of crocodiles.

"And what, monks, is the peril of whirlpools? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, having dressed in the morning and taking his bowl and robe, he enters a village or town for alms with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He sees there a householder or a householder's son, endowed and furnished with the five cords of sensual pleasure, enjoying himself. He thinks thus: 'Formerly, when we were householders, we lived endowed and furnished with the five cords of sensual pleasure. There is wealth in my family. It is possible to enjoy wealth and make merit. What if I were to reject the training and return to what is inferior to enjoy wealth and make merit!' He rejects the training and returns to what is inferior. This, monks, is called a monk who, frightened by the peril of whirlpools, has rejected the training and returned to what is inferior. 'Peril of whirlpools', monks, this is a designation for the five cords of sensual pleasure. This, monks, is called the peril of whirlpools.

"And what, monks, is the peril of alligators? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, having dressed in the morning and taking his bowl and robe, he enters a village or town for alms with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He sees there a woman who is badly dressed or badly robed. Having seen that woman who is badly dressed or badly robed, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior. This, monks, is called a monk who, frightened by the peril of alligators, has rejected the training and returned to what is inferior. 'Peril of alligators', monks, is a designation for womankind. This, monks, is called the peril of alligators. Monks, these four perils are to be expected by some clansman who has gone forth from home into homelessness in this Teaching and discipline." The second.

3. The First Discourse on Difference

123. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He finds gratification in it, desires it and finds satisfaction in it. Persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the Brahmā-body deities. Monks, the life span of the Brahmā-body deities is one aeon. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, when there is destination and rebirth.

"Furthermore, monks, here a certain individual, with the subsiding of thought and examination, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. He finds gratification in it, desires it and finds satisfaction in it. Persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the Streaming-radiance deities. Monks, the life span of the Streaming-radiance deities is two aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, when there is destination and rebirth.

"And furthermore, monks, here a certain individual, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. He finds gratification in it, desires it and finds satisfaction in it. Persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the Refulgent Glory deities. Monks, the life span of the Refulgent Glory deities is four aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, when there is destination and rebirth.

"Furthermore, monks, here a certain individual, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He finds gratification in it, desires it and finds satisfaction in it. Persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the Vehapphala deities. Monks, the life span of the Vehapphala deities is five hundred aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, when there is destination and rebirth. These four individuals, monks, exist and are found in the world." Third.

4. The Second Discourse on Difference

124. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breaking up of the body, after death, he is reborn in the company of the Pure Abodes deities. This rebirth, monks, is not shared with ordinary people.

"Furthermore, monks, here a certain individual, with the subsiding of thought and examination...etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breaking up of the body, after death, he is reborn in the company of the Pure Abodes deities. This rebirth, monks, is not shared with ordinary people. These four individuals, monks, exist and are found in the world." Fourth.

5. First Discourse on Friendliness

125. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He finds gratification in it, desires it and finds satisfaction in it. Persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the Brahmā-body deities. Monks, the life span of the Brahmā-body deities is one aeon. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, when there is destination and rebirth.

"And furthermore, monks, here a certain individual with a mind accompanied by compassion... etc... with a mind imbued with altruistic joy... etc... he dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He finds gratification in it, desires it and finds satisfaction in it. Persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the Streaming-radiance deities. Monks, the life span of the Streaming-radiance deities is two aeons... etc... he is reborn in the company of the Refulgent Glory deities. Monks, the life span of the Refulgent Glory deities is four aeons... etc... he is reborn in the company of the Vehapphala deities. Monks, the life span of the Vehapphala deities is five hundred aeons. There the worldling, having remained for the entire life span and having exhausted the whole life span of those deities, goes to hell, goes to the animal realm, goes to the domain of ghosts. But the Blessed One's disciple, having remained there for the entire life span and having exhausted the whole life span of those deities, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling, that is, when there is destination and rebirth. These four individuals, monks, exist and are found in the world." Fifth.

6. The Second Discourse on Friendliness

126. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breaking up of the body, after death, he is reborn in the company of the Pure Abodes deities. This rebirth, monks, is not shared with ordinary people.

"Furthermore, monks, here a certain individual with compassion...etc... altruistic joy... etc... he dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breaking up of the body, after death, he is reborn in the company of the Pure Abodes deities. This rebirth, monks, is not shared with ordinary people. These four individuals, monks, exist and are found in the world." Sixth.

7. First Discourse on the Wonderful Qualities of the Truth Finder

127. "Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, four wonderful and marvellous things appear. Which four? When, monks, the aspirant for Buddhahood, mindful and clearly comprehending, having passed away from the Tusita realm, descends into his mother's womb, then throughout the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. And those beings who have been reborn there recognize one another by that light - 'Indeed, friend, there are other beings who have been reborn here.' Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the first wonderful and marvellous thing that appears.

"Furthermore, monks, when the aspirant for Buddhahood, mindful and clearly comprehending, emerges from his mother's womb, then throughout the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. And those beings who have been reborn there recognize one another by that light - 'Indeed, friend, there are other beings who have been reborn here.' Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the second wonderful and marvellous thing that appears.

"Furthermore, monks, when the Truth Finder awakens to unsurpassed perfect enlightenment, then throughout the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. And those beings who have been reborn there recognize one another by that light - 'Indeed, friend, there are other beings who have been reborn here.' Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the third wonderful and marvellous thing that appears.

"Furthermore, monks, when the Truth Finder sets in motion the unsurpassed wheel of Teaching, then throughout the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears, surpassing even the divine splendour of the devas. And those beings who have been reborn there recognize one another by that light - 'Indeed, friend, there are other beings who have been reborn here.' Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the fourth wonderful and marvellous thing that appears. Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, these four wonderful and marvellous things appear." Seventh.

8. Second Discourse on the Wonderful Things about the Truth Finder

128. "Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, four wonderful and marvellous things appear. Which four? Monks, this generation delights in attachment, takes delight in attachment, rejoices in attachment; when the Truth Finder teaches the Teaching of non-attachment, they listen, lend an ear, establish their mind on final knowledge. Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the first wonderful and marvellous thing that appears.

"Monks, this generation delights in conceit, takes delight in conceit, rejoices in conceit. When the Truth Finder teaches the Teaching for removing conceit, they listen, lend an ear, establish their mind on final knowledge. Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the second wonderful and marvellous thing that appears.

"Monks, this generation delights in non-peace, finds pleasure in non-peace, rejoices in non-peace. When the Truth Finder teaches the Teaching of peace, they listen, lend an ear, establish their mind on final knowledge. Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the third wonderful and marvellous thing that appears.

"Monks, this generation, overcome by ignorance, is like an egg, wrapped up. When the Truth Finder teaches the Teaching for removing ignorance, they listen, lend an ear, establish their mind on final knowledge. Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, this is the fourth wonderful and marvellous thing that appears. Monks, with the manifestation of a The Truth Finder, a worthy one, a fully enlightened one, these four wonderful and marvellous things appear." The eighth.

9. The Discourse on the Wonderful Qualities of Ānanda

129. "Monks, there are these four wonderful and marvellous qualities in Ānanda. Which four? Monks, if an assembly of monks approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of monks is still unsatisfied when Ānanda becomes silent.

"Monks, if an assembly of nuns approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of nuns is still unsatisfied when Ānanda becomes silent.

"Monks, if an assembly of male lay followers approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of male lay followers is still unsatisfied when Ānanda becomes silent.

"Monks, if an assembly of female lay followers approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of female lay followers is still unsatisfied when Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda." Ninth.

10. The Discourse on the Wonderful Things about the Wheel-Turning Monarch

130. "Monks, there are these four wonderful and marvellous qualities in a wheel-turning monarch. Which four? Monks, if an assembly of nobles approaches to see a wheel-turning monarch, they are delighted with the sight. If the wheel-turning monarch speaks there, they are delighted with what is spoken. Monks, the assembly of nobles is still unsatisfied when the wheel-turning monarch becomes silent.

"Monks, if an assembly of brahmins approaches to see a wheel-turning monarch, they are delighted with the sight. If the wheel-turning monarch speaks there, they are delighted with what is spoken. Monks, the assembly of brahmins is still unsatisfied when the wheel-turning monarch becomes silent.

"Monks, if an assembly of householders approaches to see a wheel-turning monarch, they are delighted with the sight. If the wheel-turning monarch speaks there, they are delighted with what is spoken. Monks, the assembly of householders is still unsatisfied when the wheel-turning monarch becomes silent.

"Monks, if an assembly of ascetics approaches to see a wheel-turning monarch, they are delighted with the sight. If the wheel-turning monarch speaks there, they are delighted with what is spoken. Monks, the assembly of ascetics is still unsatisfied when the wheel-turning monarch becomes silent. These, monks, are the four wonderful and marvellous qualities in a wheel-turning monarch.

Even so, monks, there are these four wonderful and marvellous qualities in Ānanda. Which four? Monks, if an assembly of monks approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of monks is still unsatisfied when Ānanda becomes silent.

"Monks, if an assembly of nuns... etc... Monks, if an assembly of male lay followers... etc... Monks, if an assembly of female lay followers approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of female lay followers is still unsatisfied when Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda." Tenth.

Chapter on Fear is the third.

Here is its summary -

Self-reproach and waves, and two on diversity and two;

Two on friendliness and marvels, and another two likewise.

4. Chapter on Individuals

1. The Discourse on the Fetter

131. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, for a certain individual the lower fetters are not abandoned, the fetters leading to rebirth are not abandoned, the fetters leading to existence are not abandoned.

"Here again, monks, for a certain individual the lower fetters are abandoned, the fetters leading to rebirth are not abandoned, the fetters leading to existence are not abandoned.

"Here again, monks, for a certain individual the lower fetters are abandoned, the fetters leading to rebirth are abandoned, the fetters leading to existence are not abandoned.

"Here again, monks, for a certain individual the lower fetters are abandoned, the fetters leading to rebirth are abandoned, the fetters leading to existence are abandoned.

"For which individual, monks, are the lower fetters not abandoned, the fetters leading to rebirth not abandoned, the fetters leading to existence not abandoned? Of the once-returner. For this individual, monks, the lower fetters are not abandoned, the fetters leading to rebirth are not abandoned, the fetters leading to existence are not abandoned.

"For which individual, monks, are the lower fetters abandoned, the fetters leading to rebirth not abandoned, the fetters leading to existence not abandoned? Of one who goes upstream to the Akaniṭṭha realm. For this individual, monks, the lower fetters are abandoned, the fetters leading to rebirth are not abandoned, the fetters leading to existence are not abandoned.

"For which individual, monks, are the lower fetters abandoned, the fetters leading to rebirth abandoned, the fetters leading to existence not abandoned? Of one who attains final Nibbāna in the intermediate state. For this individual, monks, the lower fetters are abandoned, the fetters leading to rebirth are abandoned, the fetters leading to existence are not abandoned.

"For which individual, monks, are the lower fetters abandoned, the fetters leading to rebirth abandoned, the fetters leading to existence abandoned? Of the Worthy One. For this individual, monks, the lower fetters are abandoned, the fetters leading to rebirth are abandoned, the fetters leading to existence are abandoned. These four individuals, monks, exist and are found in the world." First.

2. The Discourse on Ingenuity

132. "Monks, these four individuals exist and are found in the world. Which four? One who has ingenuity in what is appropriate, but not in what is spontaneous; one who has ingenuity in what is spontaneous, but not in what is appropriate; one who has ingenuity both in what is appropriate and what is spontaneous; one who has ingenuity neither in what is appropriate nor in what is spontaneous - These four individuals, monks, exist and are found in the world." The second.

3. The Discourse on One Who Understands Quickly

133. "Monks, these four individuals exist and are found in the world. Which four? One who understands quickly, one who understands through elaboration, one who can be guided, and one for whom the text is the maximum - These four individuals, monks, exist and are found in the world." Third.

4. The Discourse on the Fruit of Initiative

134. "Monks, these four individuals exist and are found in the world. Which four? One who lives on the fruit of initiative but not on the fruit of action, one who lives on the fruit of action but not on the fruit of initiative, one who lives on both the fruit of initiative and the fruit of action, and one who lives neither on the fruit of initiative nor on the fruit of action - These four individuals, monks, exist and are found in the world." Fourth.

5. The Discourse on the Blameworthy

135. "Monks, these four individuals exist and are found in the world. Which four? The blameworthy one, the one with much blame, the one with little blame, and the blameless one.

"And how, monks, is an individual blameworthy? Here, monks, a certain individual is possessed of blameworthy bodily action, possessed of blameworthy verbal action, possessed of blameworthy mental action. This, monks, is how an individual is blameworthy.

"And how, monks, is an individual one of much blame? Here, monks, a certain individual is possessed of much blameworthy bodily action, and little blameless action; possessed of much blameworthy verbal action, and little blameless action; possessed of much blameworthy mental action, and little blameless action. This, monks, is how an individual is one of much blame.

"And how, monks, is an individual one of little blame? Here, monks, a certain individual is possessed of much blameless bodily action, and little blameworthy action; possessed of much blameless verbal action, and little blameworthy action; possessed of much blameless mental action, and little blameworthy action. This, monks, is how an individual is one of little blame.

"And how, monks, is an individual blameless? Here, monks, a certain individual is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. This, monks, is how an individual is blameless. These four individuals, monks, exist and are found in the world." Fifth.

6. The First Discourse on Virtuous Behaviour

136. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual is one who does not fulfil virtuous behaviour completely, does not fulfil concentration completely, does not fulfil wisdom completely.

"Here again, monks, a certain individual is one who fulfils virtuous behaviour completely, but does not fulfil concentration completely, does not fulfil wisdom completely.

"Here again, monks, a certain individual is one who fulfils virtuous behaviour completely, fulfils concentration completely, but does not fulfil wisdom completely.

"Here again, monks, a certain individual is one who fulfils virtuous behaviour completely, fulfils concentration completely, fulfils wisdom completely. These four individuals, monks, exist and are found in the world." Sixth.

7. The Second Discourse on Virtuous Behaviour

137. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual is not one who respects virtuous behaviour nor has virtuous behaviour as authority, is not one who respects concentration nor has concentration as authority, is not one who respects wisdom nor has wisdom as authority.

"Here again, monks, a certain individual is one who respects virtuous behaviour and has virtuous behaviour as authority, but is not one who respects concentration nor has concentration as authority, is not one who respects wisdom nor has wisdom as authority.

"Here again, monks, a certain individual is one who respects virtuous behaviour and has virtuous behaviour as authority, is one who respects concentration and has concentration as authority, but is not one who respects wisdom nor has wisdom as authority.

"Here again, monks, a certain individual is one who respects virtuous behaviour and has virtuous behaviour as authority, is one who respects concentration and has concentration as authority, is one who respects wisdom and has wisdom as authority. These four individuals, monks, exist and are found in the world." Seventh.

8. The Discourse on Nearness

138. "Monks, these four individuals exist and are found in the world. Which four? One near in body but not near in mind, one not near in body but near in mind, one not near in body and not near in mind, and one near in body and near in mind.

"And how, monks, is an individual near in body but not near in mind? Here, monks, a certain individual resorts to remote lodgings in forests and jungle groves. There he thinks thoughts of sensual pleasure, thinks thoughts of ill will, thinks thoughts of harmfulness. This, monks, is how an individual is near in body but not near in mind.

"And how, monks, is an individual not near in body but near in mind? Here, monks, a certain individual does not resort to remote lodgings in forests and jungle groves. There he thinks thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness. This, monks, is how an individual is not near in body but near in mind.

"And how, monks, is an individual not near in body and not near in mind? Here, monks, a certain individual does not resort to remote lodgings in forests and jungle groves. There he thinks thoughts of sensual pleasure, thinks thoughts of ill will, thinks thoughts of harmfulness. This, monks, is how an individual is not near in body and not near in mind.

"And how, monks, is an individual near in body and near in mind? Here, monks, a certain individual resorts to remote lodgings in forests and jungle groves. There he thinks thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness. This, monks, is how an individual is near in body and near in mind. These four individuals, monks, exist and are found in the world." The eighth.

9. The Discourse on the Teaching-Speaker

139. "Monks, there are these four teaching-speakers. Which four? Here, monks, a certain teaching-speaker speaks little and incoherently; and his assembly is not skilled in what is coherent and incoherent. Such a teaching-speaker, monks, with such an assembly is simply reckoned as 'a teaching-speaker.'

"Here again, monks, a certain teaching-speaker speaks little but coherently; and his assembly is skilled in what is coherent and incoherent. Such a teaching-speaker, monks, with such an assembly is simply reckoned as 'a teaching-speaker.'

"Here again, monks, a certain teaching-speaker speaks much but incoherently; and his assembly is not skilled in what is coherent and incoherent. Such a teaching-speaker, monks, with such an assembly is simply reckoned as 'a teaching-speaker.'

"Here again, monks, a certain teaching-speaker speaks much and coherently; and his assembly is skilled in what is coherent and incoherent. Such a teaching-speaker, monks, with such an assembly is simply reckoned as 'a teaching-speaker.' These, monks, are the four teaching-speakers." Ninth.

10. Discourse on Speakers

140. "Monks, there are these four speakers. Which four? Monks, there is a speaker who reaches exhaustion in meaning, but not in phrasing; monks, there is a speaker who reaches exhaustion in phrasing, but not in meaning; monks, there is a speaker who reaches exhaustion both in meaning and in phrasing; monks, there is a speaker who reaches exhaustion neither in meaning nor in phrasing. These, monks, are the four speakers. It is impossible, monks, it cannot happen that one endowed with the four analytical knowledges would reach exhaustion either in meaning or in phrasing." Tenth.

Chapter on Individuals is Fourth.

Here is its summary -

Fetter and ingenuity, quick understanding and rising up;

Blameworthy and two virtuous behaviours, inferior and one about the teaching.

5. Chapter on Light

1. Discourse on Light

141. "Monks, there are these four kinds of light. What are the four? The light of the moon, the light of the sun, the light of fire, the light of wisdom - these, monks, are the four kinds of light. This is the foremost of these four kinds of light, monks, that is, the light of wisdom." First.

2. Discourse on Luminosity

142. "Monks, there are these four kinds of luminosity. What are the four? The luminosity of the moon, the luminosity of the sun, the luminosity of fire, the luminosity of wisdom - these, monks, are the four kinds of luminosity. This is the foremost of these four kinds of luminosity, monks, that is, the luminosity of wisdom." The second.

3. Discourse on Light

143. "Monks, there are these four lights. Which four? The light of the moon, the light of the sun, the light of fire, the light of wisdom - these, monks, are the four lights. This is the foremost of these four lights, that is, the light of wisdom." Third.

4. The Discourse on Radiance

144. "Monks, there are these four radiances. Which four? The radiance of the moon, the radiance of the sun, the radiance of fire, the radiance of wisdom - these, monks, are the four radiances. This is the foremost of these four radiances, that is, the radiance of wisdom." Fourth.

5. The Discourse on Lights

145. "Monks, there are these four lights. Which four? The light of the moon, the light of the sun, the light of fire, the light of wisdom - these, monks, are the four lights. This is the foremost of these four lights, that is, the light of wisdom." Fifth.

6. First Discourse on Time

146. "Monks, there are these four times. Which four? The time for listening to the Teaching, the time for discussing the Teaching, the time for exploration, the time for insight - these, monks, are the four times." Sixth.

7. Second Discourse on Time

147. "Monks, these four times when rightly developed and rightly pursued lead gradually to the destruction of the taints. Which four? The time for listening to the Teaching, the time for discussing the Teaching, the time for exploration, the time for insight - these, monks, are the four times when rightly developed and rightly pursued lead gradually to the destruction of the taints.

"Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards fills the mountain clefts, tracks and streams; The mountain clefts, tracks and branches when fulfilled, fulfil the small pools; The small pools when fulfilled, fulfil the large pools; The large pools when fulfilled, fulfil the small rivers; The small rivers when fulfilled, fulfil the great rivers; The great rivers when fulfilled, fulfil the ocean. Even so, monks, these four times when rightly developed and rightly pursued lead gradually to the destruction of the taints." Seventh.

8. The Discourse on Misconduct

148. "Monks, there are these four kinds of verbal misconduct. What are the four? False speech, divisive speech, harsh speech, idle chatter - these, monks, are the four kinds of verbal misconduct." The eighth.

9. Good Conduct Discourse

149. "Monks, there are these four kinds of verbal good conduct. What are the four? Truthful speech, non-divisive speech, gentle speech, wise speech - these, monks, are the four kinds of verbal good conduct." Ninth.

10. The Discourse on Essence

150. "Monks, there are these four essences. Which four? The essence of virtue, the essence of concentration, the essence of wisdom, the essence of liberation - these, monks, are the four essences." Tenth.

Chapter on Light, the fifth.

Here is its summary -

Light, radiance and illumination, luminosity and lamps;

Two on time, two on conduct, and with essence these are the ten.

The Third Fifty is finished.

4. Fourth Fifty

1. Chapter on Faculties

1. Faculty Discourse

151. "Monks, there are these four faculties. What are the four? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration - these, monks, are the four faculties." First.

2. The Discourse on the Power of Faith

152. "Monks, there are these four powers. What are the four? The power of faith, the power of energy, the power of mindfulness, the power of concentration - these, monks, are the four powers." The second.

3. The Discourse on the Power of Wisdom

153. "Monks, there are these four powers. What are the four? The power of wisdom, the power of energy, the power of blamelessness, the power of sustaining - these, monks, are the four powers." Third.

4. The Discourse on the Power of Mindfulness

154. "Monks, there are these four powers. What are the four? The power of mindfulness, the power of concentration, the power of blamelessness, the power of sustaining - these, monks, are the four powers." Fourth.

5. The Discourse on the Power of Reflection

155. "Monks, there are these four powers. What are the four? The power of reflection, the power of development, the power of blamelessness, the power of sustaining - these, monks, are the four powers." Fifth.

6. Discourse on the Aeon

156. "Monks, there are these four incalculable periods of an aeon. What are the four? Monks, when an aeon is contracting, it is not easy to reckon - whether so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.

"Monks, when an aeon remains contracted, it is not easy to reckon - whether so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.

"Monks, when an aeon is expanding, it is not easy to reckon - whether so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.

"Monks, when an aeon remains expanded, it is not easy to reckon - whether so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years. These, monks, are the four incalculable periods of an aeon." Sixth.

7. Discourse on Disease

157. "Monks, there are these two kinds of illness. Which two? Bodily illness and mental illness. Monks, beings can be seen who claim to enjoy bodily health for one year, who claim to enjoy health for two years, who claim to enjoy health for three years, who claim to enjoy health for four years, who claim to enjoy health for five years, who claim to enjoy health for ten years, who claim to enjoy health for twenty years, who claim to enjoy health for thirty years, who claim to enjoy health for forty years, who claim to enjoy health for fifty years, who claim to enjoy health for a hundred years, who claim to enjoy health for even longer. But those beings are extremely rare in the world, monks, who can claim to enjoy mental health even for a moment, except for those whose taints are destroyed.

"Monks, there are these four illnesses of one gone forth. Which four? Here, monks, a monk has great desires, is vexed and discontented with any kind of robes, almsfood, lodgings and medicinal requisites. Being of great desires, vexed and discontented with any kind of robes, almsfood, lodgings and medicinal requisites, he sets his evil desire on gaining honour, gaining honour, praise and fame. He strives, endeavours and makes effort to gain honour, praise and fame. He approaches families by reckoning, sits down by reckoning, speaks the Teaching by reckoning, and holds back his excrement and urine by reckoning. These, monks, are the four diseases of one gone forth.

"Therefore, monks, you should train thus: 'We will not have great wishes and be vexed and discontented with robes, almsfood, lodgings and medicinal requisites, we will not set our wishes on evil for the sake of gaining honour, praise and fame, we will not strive, struggle and make effort for the sake of gaining honour, praise and fame, we will be patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening.' This is how you should train." Seventh.

8. The Discourse on Deterioration

158. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, if any monk or Buddhist nun sees these four things in themselves, they should come to this conclusion - 'I am deteriorating from wholesome states'. This has been called decline by the Blessed One. Which four? The expansion of lust, the expansion of hatred, the expansion of delusion, and one's eye of wisdom does not penetrate deep states and possibilities. Friends, if any monk or Buddhist nun sees these four things in themselves, they should come to this conclusion - 'I am deteriorating from wholesome states'. This has been called decline by the Blessed One.

"Friends, if any monk or Buddhist nun sees these four things in themselves, they should come to this conclusion - 'I am not deteriorating from wholesome states'. This has been called non-decline by the Blessed One. Which four? The diminishing of lust, the diminishing of hatred, the diminishing of delusion, and one's eye of wisdom penetrates deep states and possibilities. Friends, if any monk or Buddhist nun sees these four things in themselves, they should come to this conclusion - 'I am not deteriorating from wholesome states'. This has been called non-decline by the Blessed One." The eighth.

9. The Discourse on the Nun

159. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. Then a certain nun addressed a certain man: "Come, good man, approach the Venerable Ānanda; having approached, pay homage with your head at the Venerable Ānanda's feet in my name: 'Venerable Sir, a nun of such and such a name is afflicted, suffering, gravely ill. She pays homage with her head at the Venerable Ānanda's feet.' And say this: 'It would be good, Venerable Sir, if the Venerable Ānanda would come to the nuns' quarters where that nun is staying out of compassion.'" "Yes, noble lady," that man replied to that nun and approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, that man said this to the Venerable Ānanda:

"Venerable Sir, a nun of such and such a name is afflicted, suffering, gravely ill. She pays homage with her head at the Venerable Ānanda's feet, and says this - 'It would be good, Venerable Sir, if the Venerable Ānanda would come to the nuns' quarters where that nun is staying out of compassion.'" The Venerable Ānanda consented by remaining silent.

Then the Venerable Ānanda, having dressed and taking his bowl and robe, went to the nuns' quarters where that nun was staying. That nun saw the Venerable Ānanda coming from afar. Having seen him, she lay down on the bed, covering herself head and all. Then the Venerable Ānanda approached that nun; having approached, he sat down on the prepared seat. Having sat down, the Venerable Ānanda said this to that nun -

"Sister, this body is produced by nutriment, dependent on nutriment. Nutriment should be abandoned. Sister, this body is produced by craving, dependent on craving. Craving should be abandoned. Sister, this body is produced by conceit, dependent on conceit. Conceit should be abandoned. Sister, this body is produced by sexual intercourse. And the destruction of the bridge in sexual intercourse has been declared by the Blessed One.

"Sister, this body is produced by nutriment, dependent on nutriment. "Food is to be abandoned," so it was said. And what was the reason for saying this? Here, sister, a monk takes food after careful reflection - neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life. Thus I shall terminate old feelings without arousing new feelings. And I shall have blamelessness and dwelling in comfort. Then at a later time he abandons food by depending on food. "Sister, this body is produced by nutriment, dependent on nutriment. When it was said 'Food is to be abandoned', it was said with reference to this.

"Sister, this body is produced by craving, dependent on craving. "Craving is to be abandoned," so it was said. And what was the reason for saying this? Here, sister, a monk hears: "The monk named so-and-so, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." He thinks thus: "When indeed will I too, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life!" Then at a later time he abandons craving by depending on craving. "Sister, this body is produced by craving, dependent on craving. When it was said 'Craving is to be abandoned', it was said with reference to this.

"Sister, this body is produced by conceit, dependent on conceit. "Conceit is to be abandoned," so it was said. And what was the reason for saying this? Here, sister, a monk hears: "The monk named so-and-so, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." He thinks thus: "Indeed that venerable one, with the destruction of the taints, will enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life; why not me too!" Then at a later time he abandons conceit by depending on conceit. "Sister, this body is produced by conceit, dependent on conceit. When it was said 'Conceit is to be abandoned', it was said with reference to this.

"Sister, this body is produced by sexual intercourse. And the destruction of the bridge in sexual intercourse has been declared by the Blessed One."

Then that nun, having risen from her bed, having arranged her upper robe over one shoulder, having fallen with her head at the Venerable Ānanda's feet, said this to the Venerable Ānanda - "A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that I acted thus. May the Venerable Ānanda accept my acknowledgement of this transgression as a transgression for the sake of future restraint." "Indeed, sister, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that you acted thus. But since you, sister, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, sister, is growth in the noble one's discipline, when one having seen a transgression as a transgression makes amends according to the Teaching and undertakes restraint for the future." Ninth.

10. The Discourse on the Discipline of the Fortunate One

160. "Monks, whether the Fortunate One remains in the world or his discipline remains, that would be 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.

"And what, monks, is the Fortunate One? Here, monks, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. This, monks, is the Fortunate One.

"And what, monks, is the discipline of the Fortunate One? He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. This, monks, is the discipline of the Fortunate One. Thus, monks, whether the Fortunate One remains in the world or his discipline remains, that would be 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.

"Monks, these four things lead to the decay and disappearance of the true Teaching. Which four? Here, monks, monks learn the discourses that have been wrongly grasped, with wrongly placed terms and phrases. Monks, when terms and phrases are wrongly placed, the meaning is also wrongly inferred. This, monks, is the first thing that leads to the decay and disappearance of the true Teaching.

Furthermore, monks, monks are difficult to admonish, possessed of qualities that make them difficult to admonish, impatient, and take instruction wrongly. This, monks, is the second thing that leads to the decay and disappearance of the true Teaching.

Furthermore, monks, those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, do not carefully teach the discourses to others. After their passing, the discourse becomes rootless, without refuge. This, monks, is the third thing that leads to the decay and disappearance of the true Teaching.

Furthermore, monks, elder monks are luxurious and lax, leading in backsliding, discarding the duty of solitude, they do not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Later generations follow their example. They too become luxurious and lax, leading in backsliding, discarding the duty of solitude, they do not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the fourth thing that leads to the decay and disappearance of the true Teaching. These, monks, are the four things that lead to the decay and disappearance of the true Teaching."

"Monks, these four things lead to the maintenance, non-decay and non-disappearance of the true Teaching. Which four? Here, monks, monks learn the discourses that have been well grasped, with rightly placed terms and phrases. Monks, when terms and phrases are rightly placed, the meaning is also rightly inferred. This, monks, is the first thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, monks are easy to admonish, possessing qualities that make them easy to speak to, patient, and taking instruction respectfully. This, monks, is the second thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, carefully teach the discourses to others. After their passing, the discourse is not rootless, having refuge. This, monks, is the third thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, elder monks are not luxurious and not lax, discarding backsliding, leading in solitude, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Later generations follow their example. They too become not luxurious and not lax, discarding backsliding, leading in solitude, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the fourth thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching. These, monks, are the four things that lead to the maintenance, non-decay and non-disappearance of the true Teaching." Tenth.

Chapter on Faculties, First.

Here is its summary -

Faculties, faith, wisdom, mindfulness, and reckoning as the fifth;

Aeon, illness, decline, Buddhist nun, and with the Fortunate One.

2. The Chapter on Ways of Practice

1. The Short Discourse

161. "Monks, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge - these, monks, are the four ways of practice." First.

2. The Detailed Discourse

162. "Monks, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge.

"And what, monks, is painful practice with sluggish direct knowledge? Here, monks, someone is by nature strongly lustful, and he frequently experiences pain and displeasure born of lust. He is by nature strongly hateful, and he frequently experiences pain and displeasure born of hate. He is by nature strongly deluded, and he frequently experiences pain and displeasure born of delusion. These five faculties manifest weakly in him - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the weakness of these five faculties, he attains only gradually the immediacy for the destruction of the taints. This, monks, is called painful practice with sluggish direct knowledge.

"And what, monks, is painful practice with swift direct knowledge? Here, monks, someone is by nature strongly lustful, and he frequently experiences pain and displeasure born of lust. He is by nature strongly hateful, and he frequently experiences pain and displeasure born of hate. He is by nature strongly deluded, and he frequently experiences pain and displeasure born of delusion. These five faculties manifest in him in abundance - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the abundance of these five faculties, he quickly attains the immediacy for the destruction of the taints. This, monks, is called painful practice with swift direct knowledge.

"And what, monks, is pleasant practice with sluggish direct knowledge? Here, monks, someone is by nature not strongly lustful, and he does not frequently experience pain and displeasure born of lust. He is by nature not strongly hateful, and he does not frequently experience pain and displeasure born of hate. He is by nature not strongly deluded, and he does not frequently experience pain and displeasure born of delusion. These five faculties manifest weakly in him - the faculty of faith...etc... the faculty of wisdom. Due to the weakness of these five faculties, he attains only gradually the immediacy for the destruction of the taints. This, monks, is called pleasant practice with sluggish direct knowledge.

"And what, monks, is pleasant practice with swift direct knowledge? Here, monks, someone is by nature not strongly lustful, and he does not frequently experience pain and displeasure born of lust. He is by nature not strongly hateful, and he does not frequently experience pain and displeasure born of hate. He is by nature not strongly deluded, and he does not frequently experience pain and displeasure born of delusion. These five faculties manifest in him in abundance - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the abundance of these five faculties, he quickly attains the immediacy for the destruction of the taints. This, monks, is called pleasant practice with swift direct knowledge. These, monks, are the four ways of practice." The second.

3. Discourse on the Foul

163. "Monks, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge.

"And what, monks, is painful practice with sluggish direct knowledge? Here, monks, a monk dwells contemplating the foulness in the body, perceiving the repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all formations; and his perception of death is well established internally. He dwells depending upon these five powers of a trainee - the power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom. These five faculties manifest weakly in him - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the weakness of these five faculties, he attains only gradually the immediacy for the destruction of the taints. This, monks, is called painful practice with sluggish direct knowledge.

"And what, monks, is painful practice with swift direct knowledge? Here, monks, a monk dwells contemplating the foulness in the body, perceiving the repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all formations; and his perception of death is well established internally. He dwells depending upon these five powers of a trainee - the power of faith...etc... the power of wisdom. These five faculties manifest in him in abundance - the faculty of faith...etc... the faculty of wisdom. Due to the abundance of these five faculties, he quickly attains the immediacy for the destruction of the taints. This, monks, is called painful practice with swift direct knowledge.

"And what, monks, is pleasant practice with sluggish direct knowledge? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion; With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration; With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption; with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He dwells depending upon these five powers of a trainee - the power of faith...etc... the power of wisdom. These five faculties manifest weakly in him - the faculty of faith...etc... the faculty of wisdom. Due to the weakness of these five faculties, he attains only gradually the immediacy for the destruction of the taints. This, monks, is called pleasant practice with sluggish direct knowledge.

"And what, monks, is pleasant practice with swift direct knowledge? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion...etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. He dwells depending upon these five powers of a trainee - the power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom. These five faculties manifest in him in abundance - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the abundance of these five faculties, he quickly attains the immediacy for the destruction of the taints. This, monks, is called pleasant practice with swift direct knowledge. These, monks, are the four ways of practice." Third.

4. First Discourse on Tolerance

164. "Monks, there are these four ways of practice. What are the four? Intolerant practice, tolerant practice, practice of self-control, righteous practice. And what, monks, is intolerant practice? Here, monks, someone responds with abuse to one who abuses, responds with anger to one who is angry, responds with quarrelling to one who quarrels. This, monks, is called intolerant practice.

"And what, monks, is tolerant practice? Here, monks, someone does not respond with abuse to one who abuses, does not respond with anger to one who is angry, does not respond with quarrelling to one who quarrels. This, monks, is called tolerant practice.

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

"And what, monks, is the righteous way? Here, monks, when a thought of sensual pleasure has arisen, a monk does not tolerate it but abandons it, dispels it, calms it, puts an end to it, and obliterates it; when a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, calms them, puts an end to them, and obliterates them. This, monks, is called the righteous way. These, monks, are the four ways of practice." Fourth.

5. Second Discourse on Patience

165. "Monks, there are these four ways of practice. What are the four? Intolerant practice, tolerant practice, practice of self-control, righteous practice.

"And what, monks, is intolerant practice? Here, monks, someone is intolerant of cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening. This, monks, is called intolerant practice.

"And what, monks, is tolerant practice? Here, monks, someone is patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening. This, monks, is called tolerant practice.

"And what, monks, is the practice of self-control? Here, monks, when seeing a form with the eye, a monk does not grasp at its signs...etc... When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features; since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. This, monks, is called the practice of self-control.

6. Both Discourse

166. "Monks, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge.

"Among these, monks, the way of practice that is both painful and sluggish in direct knowledge is said to be inferior in both respects. That this way of practice is painful, by this it is said to be inferior; that this way of practice is sluggish, by this it is said to be inferior. This way of practice, monks, is said to be inferior in both respects.

"Among these, monks, the way of practice that is painful but swift in direct knowledge is said to be inferior because of its painfulness.

"Among these, monks, the way of practice that is pleasant but sluggish in direct knowledge is said to be inferior because of its sluggishness.

"Among these, monks, the way of practice that is pleasant and swift in direct knowledge is said to be superior in both respects. Since this way of practice is pleasant, by this it is said to be superior; Since this way of practice is swift, by this it is said to be superior. This way of practice, monks, is said to be superior in both respects. These, monks, are the four ways of practice." Sixth.

7. The Mahāmoggallāna Discourse

167. Then the Venerable Sāriputta approached the Venerable Mahāmoggallāna; having approached, he exchanged greetings with the Venerable Mahāmoggallāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna -

"Friend Moggallāna, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. Friend, these are the four ways of practice. Friend, by means of which of these four ways of practice was your mind liberated from the taints without clinging?

Friend Sāriputta, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. Friend, these are the four ways of practice. Friend, among these four ways of practice, by means of the way of practice that is painful but swift in direct knowledge, my mind has been liberated from the taints without clinging. Seventh.

8. Discourse to Sāriputta

168. Then the Venerable Mahāmoggallāna approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta -

Friend Sāriputta, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. Friend, these are the four ways of practice. Friend, by means of which of these four ways of practice was your mind liberated from the taints without clinging?

"Friend Moggallāna, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. Friend, these are the four ways of practice. Friend, among these four ways of practice, by means of the way of practice that is pleasant and swift in direct knowledge, my mind has been liberated from the taints without clinging. The eighth.

9. With-Exertion Discourse

169. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual attains final Nibbāna with exertion in this very life. Here again, monks, a certain individual attains final Nibbāna with exertion upon the breaking up of the body. Here again, monks, a certain individual attains final Nibbāna without exertion in this very life. Here again, monks, a certain individual attains final Nibbāna without exertion upon the breaking up of the body.

"And how, monks, does an individual attain final Nibbāna with exertion in this very life? Here, monks, a monk dwells contemplating the foulness in the body, perceiving the repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all formations; and his perception of death is well established internally. He dwells depending upon these five powers of a trainee - the power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom. These five faculties manifest in him in abundance - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the abundance of these five faculties, he attains final Nibbāna with exertion in this very life. This, monks, is how an individual attains final Nibbāna with exertion in this very life.

"And how, monks, does an individual attain final Nibbāna with exertion upon the breaking up of the body? Here, monks, a monk dwells contemplating the foulness in the body, perceiving the repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all formations; and his perception of death is well established internally. He dwells depending upon these five powers of a trainee - the power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom. These five faculties manifest weakly in him - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. Due to the weakness of these five faculties, upon the breaking up of the body, he attains final Nibbāna with exertion. This, monks, is how an individual attains final Nibbāna with exertion upon the breaking up of the body.

"And how, monks, does an individual attain final Nibbāna without exertion in this very life? Here, monks, a monk, quite secluded from sensual pleasures...etc... first meditative absorption...etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. He dwells depending upon these five powers of a trainee - the power of faith...etc... the power of wisdom. These five faculties manifest in him in abundance - the faculty of faith...etc... the faculty of wisdom. Due to the abundance of these five faculties, he attains final Nibbāna without exertion in this very life. This, monks, is how an individual attains final Nibbāna without exertion in this very life.

"And how, monks, does an individual attain final Nibbāna without exertion upon the breaking up of the body? Here, monks, a monk, quite secluded from sensual pleasures...etc... first meditative absorption...etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. He dwells depending upon these five powers of a trainee - the power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom. These five faculties of his...etc... the faculty of wisdom. Due to the weakness of these five faculties, upon the breaking up of the body, he attains final Nibbāna without exertion. This, monks, is how an individual attains final Nibbāna without exertion upon the breaking up of the body. These four individuals, monks, exist and are found in the world." Ninth.

10. The Discourse on Coupling

170. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. There the Venerable Ānanda addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Ānanda. The Venerable Ānanda said this:

"Friends, any monk or Buddhist nun who declares the attainment of arahantship in my presence, all of them do so by these four paths, or by one or another of them.

"With which four? Here, friend, a monk develops insight with serenity as forerunner. As he develops insight with serenity as forerunner, the path is born. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are abandoned and the underlying tendencies come to an end.

Furthermore, friend, a monk develops serenity with insight as forerunner. As he develops serenity with insight as forerunner, the path is born. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are abandoned and the underlying tendencies come to an end.

Furthermore, friend, a monk develops serenity and insight in tandem. As he develops serenity and insight in tandem, the path is born. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are abandoned and the underlying tendencies come to an end.

Furthermore, friend, a monk's mind is seized by restlessness concerning the teachings. There comes a time, friend, when that mind becomes internally steady, settles down, becomes unified and concentrated. The path arises in him. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are abandoned and the underlying tendencies come to an end.

"Friends, any monk or Buddhist nun who declares the attainment of arahantship in my presence, all of them do so by these four paths, or by one or another of them." Tenth.

The Second Chapter on Ways of Practice.

Here is its summary -

Brief and detailed on foulness, two on patience with both;

Moggallāna and Sāriputta, with formations and coupled together.

3. Chapter on Volition

1. The Discourse on Volition

171. "Monks, when there is the body, due to bodily volition there arises internally pleasure and pain. "Monks, when there is speech, due to verbal volition there arises internally pleasure and pain. "Monks, when there is the mind, due to mental volition there arises internally pleasure and pain with ignorance as condition.

"Monks, one either generates that bodily formation oneself, because of which that pleasure and pain arises internally. "Or others, monks, generate that bodily formation for one, because of which that pleasure and pain arises internally. "Or, monks, one generates that bodily formation clearly comprehending, because of which that pleasure and pain arises internally. "Or, monks, one generates that bodily formation without clearly comprehending, because of which that pleasure and pain arises internally.

"Monks, one either generates that verbal formation oneself, because of which that pleasure and pain arises internally; "Or others, monks, generate that verbal formation for one; because of which that pleasure and pain arises internally; "Or, monks, one generates that verbal formation clearly comprehending, because of which that pleasure and pain arises internally; "Or, monks, one generates that verbal formation without clearly comprehending, because of which that pleasure and pain arises internally.

"Monks, one either generates that mental formation oneself, because of which that pleasure and pain arises internally; "Or others, monks, generate that mental formation for one, because of which that pleasure and pain arises internally; "Or, monks, one generates that mental formation clearly comprehending, because of which that pleasure and pain arises internally; "Or, monks, one generates that mental formation without clearly comprehending, because of which that pleasure and pain arises internally.

"Monks, ignorance follows along with these states, but with the complete fading away and cessation of ignorance, that body does not exist because of which that pleasure and pain arises internally, that speech does not exist because of which that pleasure and pain arises internally, that mind does not exist because of which that pleasure and pain arises internally, that field does not exist...etc... that ground does not exist...etc... That base does not exist...etc... That litigation does not exist because of which that pleasure and pain arises internally."

"Monks, there are these four acquisitions of individual existence. Which four? Monks, there is an individual existence in which self-volition operates, not others' volition. Monks, there is an individual existence in which others' volition operates, not self-volition. Monks, there is an individual existence in which both self-volition and others' volition operate. Monks, there is an individual existence in which neither self-volition nor others' volition operate. These, monks, are the four kinds of individual existence."

When this was said, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus - Venerable Sir, in that individual existence in which self-volition operates, not others' volition, those beings pass away from that body because of self-volition. Venerable Sir, in that individual existence in which others' volition operates, not self-volition, those beings pass away from that body because of others' volition. Venerable Sir, in that individual existence in which both self-volition and others' volition operate, those beings pass away from that body because of both self-volition and others' volition. Venerable Sir, in that individual existence in which neither self-volition nor others' volition operate, which deities should be understood by that?" "The deities of the base of neither-perception-nor-non-perception, Sāriputta, should be understood by that."

"What, Venerable Sir, is the reason, what is the condition why some beings here, passing away from that body, are returners, coming back to this state of being? And what, Venerable Sir, is the reason, what is the condition why some beings here, passing away from that body, are non-returners, not coming back to this state of being? Here, Sāriputta, for a certain individual the lower fetters are not abandoned, he enters and dwells in the base of neither-perception-nor-non-perception in this very life. He finds gratification in it, desires it and finds satisfaction in it; persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the deities of the base of neither-perception-nor-non-perception. Passing away from there, he is a returner, coming back to this state of being.

Here again, Sāriputta, for a certain individual the lower fetters are abandoned, he enters and dwells in the base of neither-perception-nor-non-perception in this very life. He finds gratification in it, desires it and finds satisfaction in it; persisting there, being devoted to it, dwelling in it frequently, not falling away from it, when he dies, he is reborn in the company of the deities of the base of neither-perception-nor-non-perception. Passing away from there, he is a non-returner, not coming back to this state of being.

"This, Sāriputta, is the reason, this is the condition why some beings here, passing away from that body, are returners, coming back to this state of being. And this, Sāriputta, is the reason, this is the condition why some beings here, passing away from that body, are non-returners, not coming back to this state of being." First.

2. The Discourse on Classification

172. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, half a month after my ordination, I realised the analytical knowledge of meaning, both in outline and in detail. I explain, teach, declare, establish, reveal, analyse and clarify it in many ways. If anyone has perplexity or uncertainty, let them question me. I will answer while our Teacher is present before us, who is so skilled in these teachings.

"Friends, half a month after my ordination, I realised the analytical knowledge of the Teaching, both in outline and in detail. I explain, teach, declare, establish, reveal, analyse and clarify it in many ways. If anyone has perplexity or uncertainty, let them question me. I will answer while our Teacher is present before us, who is so skilled in these teachings.

"Friends, half a month after my ordination, I realised the analytical knowledge of language, both in outline and in detail. I explain, teach, declare, establish, reveal, analyse and clarify it in many ways. If anyone has perplexity or uncertainty, let them question me. I will answer while our Teacher is present before us, who is so skilled in these teachings.

"Friends, half a month after my ordination, I realised the analytical knowledge of discernment, both in outline and in detail. I explain, teach, declare, establish, reveal, analyse and clarify it in many ways. If anyone has perplexity or uncertainty, let them question me. I will answer while our Teacher is present before us, who is so skilled in these teachings. The second.

3. The Mahākoṭṭhika Discourse

173. Then the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta -

"Friend, with the complete fading away and cessation of the six bases of contact, is there anything else?"

"Do not speak thus, friend."

"Friend, with the complete fading away and cessation of the six bases of contact, is there nothing else?"

"Do not speak thus, friend."

"Friend, with the complete fading away and cessation of the six bases of contact, does something else both exist and not exist?"

"Do not speak thus, friend."

"Friend, with the complete fading away and cessation of the six bases of contact, does something else neither exist nor not exist?"

"Do not speak thus, friend."

"When asked 'Friend, with the complete fading away and cessation of the six bases of contact, is there anything else?' you say 'Do not speak thus, friend.'" "When asked 'Friend, with the complete fading away and cessation of the six bases of contact, is there nothing else?' - you say 'Do not speak thus, friend.' "When asked 'Friend, with the complete fading away and cessation of the six bases of contact, does something else both exist and not exist?' - you say 'Do not speak thus, friend.' "When asked 'Friend, with the complete fading away and cessation of the six bases of contact, does something else neither exist nor not exist?' - you say 'Do not speak thus, friend.' "Then how, friend, should the meaning of what was said be understood?"

"Friend, saying 'with the complete fading away and cessation of the six bases of contact, is there anything else?' one proliferates what is not to be proliferated. "Friend, saying 'with the complete fading away and cessation of the six bases of contact, is there nothing else?' one proliferates what is not to be proliferated. "Friend, saying 'with the complete fading away and cessation of the six bases of contact, does something else both exist and not exist?' one proliferates what is not to be proliferated. "Friend, saying 'with the complete fading away and cessation of the six bases of contact, does something else neither exist nor not exist?' one proliferates what is not to be proliferated. Friend, as far as the range of the six bases of contact extends, so far extends the range of proliferation; as far as the range of proliferation extends, so far extends the range of the six bases of contact. With the complete fading away and cessation of the six bases of contact, friend, there is cessation of proliferation, subsiding of proliferation." Third.

4. The Discourse on Ānanda

174. Then the Venerable Ānanda approached the Venerable Mahākoṭṭhika; having approached, he exchanged greetings with the Venerable Mahākoṭṭhika. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Mahākoṭṭhika -

"Friend, with the complete fading away and cessation of the six bases of contact, is there anything else?"

"Do not speak thus, friend."

"Friend, with the complete fading away and cessation of the six bases of contact, is there nothing else?"

"Do not speak thus, friend."

"Friend, with the complete fading away and cessation of the six bases of contact, does something else both exist and not exist?"

"Do not speak thus, friend."

"Friend, with the complete fading away and cessation of the six bases of contact, does something else neither exist nor not exist?"

"Do not speak thus, friend."

"When asked 'Friend, with the complete fading away and cessation of the six bases of contact, is there anything else?' - you say 'Do not speak thus, friend.' "When asked 'Friend, with the complete fading away and cessation of the six bases of contact, is there nothing else?' - you say 'Do not speak thus, friend.' "When asked 'Friend, with the complete fading away and cessation of the six bases of contact, does something else both exist and not exist?' - you say 'Do not speak thus, friend.' "When asked 'Friend, with the complete fading away and cessation of the six bases of contact, does something else neither exist nor not exist?' - you say 'Do not speak thus, friend.' "Then how, friend, should the meaning of what was said be understood?"

"Friend, saying 'with the complete fading away and cessation of the six bases of contact, is there anything else?' one proliferates what is not to be proliferated. "Friend, saying 'with the complete fading away and cessation of the six bases of contact, is there nothing else?' one proliferates what is not to be proliferated. "Friend, saying 'with the complete fading away and cessation of the six bases of contact, does something else both exist and not exist?' one proliferates what is not to be proliferated. "Friend, saying 'with the complete fading away and cessation of the six bases of contact, does something else neither exist nor not exist?' one proliferates what is not to be proliferated. Friend, as far as the range of the six bases of contact extends, so far extends the range of proliferation. As far as the range of proliferation extends, so far extends the range of the six bases of contact. With the complete fading away and cessation of the six bases of contact, friend, there is cessation of proliferation, subsiding of proliferation." Fourth.

5. The Discourse to Upavāṇa

175. Then the Venerable Upavāṇa approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Upavāṇa said this to the Venerable Sāriputta -

"Friend Sāriputta, does true knowledge make an end?"

'Indeed not, friend.'

"But friend Sāriputta, does conduct make an end?"

'Indeed not, friend.'

"But friend Sāriputta, does true knowledge and conduct make an end?"

'Indeed not, friend.'

"But friend Sāriputta, does something other than true knowledge and conduct make an end?"

'Indeed not, friend.'

"When asked 'Friend Sāriputta, does true knowledge make an end?' - you say 'Indeed not, friend.' "When asked 'But friend Sāriputta, does conduct make an end?' - you say 'Indeed not, friend.' "When asked 'But friend Sāriputta, does true knowledge and conduct make an end?' - you say 'Indeed not, friend.' "When asked 'But friend Sāriputta, does something other than true knowledge and conduct make an end?' - you say 'Indeed not, friend.' "Then how, friend, does one make an end?"

"Friend, if one were to make an end by true knowledge, one would make an end while still having clinging. "Friend, if one were to make an end by conduct, one would make an end while still having clinging. "Friend, if one were to make an end by true knowledge and conduct, one would make an end while still having clinging. "Friend, if one were to make an end apart from true knowledge and conduct, a worldling would make an end. For friend, a worldling is apart from true knowledge and conduct. Friend, one deficient in conduct neither knows nor sees as it really is. One accomplished in conduct knows and sees as it really is. Knowing and seeing as it really is, one makes an end." Fifth.

6. Discourse on Wishing

176. "A monk with faith, monks, rightly wishing should wish thus: 'May I be like Sāriputta and Moggallāna.' This, monks, is the standard, this is the measure for my monk disciples, that is, Sāriputta and Moggallāna.

"A Buddhist nun with faith, monks, rightly wishing should wish thus: 'May I be like the Buddhist nuns Khemā and Uppalavaṇṇā.' This, monks, is the standard, this is the measure for my Buddhist nun disciples, that is, the Buddhist nuns Khemā and Uppalavaṇṇā.

"A male lay follower with faith, monks, rightly wishing should wish thus: 'May I be like the householder Citta and Hatthaka of Āḷavī.' This, monks, is the standard, this is the measure for my male lay follower disciples, that is, the householder Citta and Hatthaka of Āḷavī.

"A woman lay follower with faith, monks, rightly wishing should wish thus: 'May I be like the woman lay followers Khujjuttarā and Nandamātā of Veḷukaṇḍakī.' This, monks, is the standard, this is the measure for my female lay follower disciples, that is, the woman lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍakī." Sixth.

7. Discourse to Rāhula

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

"Rāhula, both the internal earth element and the external earth element are simply earth element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element.

"Rāhula, both the internal water element and the external water element are simply water element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the water element, one's mind becomes dispassionate towards the water element.

"Rāhula, both the internal fire element and the external fire element are simply fire element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the fire element, one's mind becomes dispassionate towards the fire element.

"Rāhula, both the internal air element and the external air element are simply air element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the air element, one's mind becomes dispassionate towards the air element.

"When, Rāhula, a monk sees neither self nor what belongs to self in these four elements, this is called, Rāhula, 'a monk who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'" Seventh.

8. The Discourse on the Swamp

178. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. When he attends to the cessation of identity, his mind does not launch out onto the cessation of identity, does not become confident, does not become steady, does not resolve upon it. For such a monk, monks, the cessation of identity cannot be expected. Just as, monks, if a person with a sticky hand were to grasp a branch, his hand would stick to it, grip it, and be bound to it; even so, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. When he attends to the cessation of identity, his mind does not launch out onto the cessation of identity, does not become confident, does not become steady, does not resolve upon it. For such a monk, monks, the cessation of identity cannot be expected.

Here again, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. When he attends to the cessation of identity, his mind launches out onto the cessation of identity, becomes confident, becomes steady, resolves upon it. For such a monk, monks, the cessation of identity can be expected. Just as, monks, if a person with a clean hand were to grasp a branch, his hand would neither stick to it, nor grip it, nor be bound to it; even so, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. When he attends to the cessation of identity, his mind launches out onto the cessation of identity, becomes confident, becomes steady, resolves upon it. For such a monk, monks, the cessation of identity can be expected.

Here again, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. When he attends to the breaking up of ignorance, his mind does not launch out onto the breaking up of ignorance, does not become confident, does not become steady, does not resolve upon it. For such a monk, monks, the breaking up of ignorance cannot be expected. Just as, monks, a muddy pool that has existed for many years. A person would close up its inlets and open up its outlets, and the sky would not provide proper rain. Even so, monks, the breaking up of the dam of that muddy pool cannot be expected. Even so, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. When he attends to the breaking up of ignorance, his mind does not launch out onto the breaking up of ignorance, does not become confident, does not become steady, does not resolve upon it. For such a monk, monks, the breaking up of ignorance cannot be expected.

Here again, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. When he attends to the breaking up of ignorance, his mind launches out onto the breaking up of ignorance, becomes confident, becomes steady, resolves upon it. For such a monk, monks, the breaking up of ignorance can be expected. Just as, monks, a muddy pool that has existed for many years. A person would open up its inlets and close up its outlets, and the sky would provide proper rain. Even so, monks, the breaking up of the dam of that muddy pool can be expected. Even so, monks, a monk enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. When he attends to the breaking up of ignorance, his mind launches out onto the breaking up of ignorance, becomes confident, becomes steady, resolves upon it. For such a monk, monks, the breaking up of ignorance can be expected. These four individuals, monks, exist and are found in the world." The eighth.

9. The Discourse on Nibbāna

179. Then the Venerable Ānanda approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta - "What, friend Sāriputta, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life?"

"Here, friend Ānanda, beings do not understand as it really is: these perceptions partaking of deterioration, these perceptions partaking of stability, these perceptions partaking of distinction, these perceptions partaking of penetration. "This, friend Ānanda, is the reason, this is the condition why some beings here do not attain final Nibbāna in this very life."

"And what, friend Sāriputta, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?" "Here, friend Ānanda, beings understand as it really is: these perceptions partaking of deterioration, these perceptions partaking of stability, these perceptions partaking of distinction, these perceptions partaking of penetration. This, friend Ānanda, is the reason, this is the condition why some beings here attain final Nibbāna in this very life." Ninth.

10. The Great References Discourse

180. On one occasion the Blessed One was dwelling at Bhoganagara at the Ānanda Shrine. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you four great references. Listen to them, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"What, monks, are the four great references? Here, monks, a monk might say: 'I have heard this directly from the Blessed One, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and this monk has misunderstood it.' Thus, monks, you should reject it.

Here again, monks, a monk might say: 'I have heard this directly from the Blessed One, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and this monk has understood it correctly.' Monks, you should remember this as the first great reference.

Here again, monks, a monk might say: 'In such and such a dwelling resides a Community with elders and leaders. I have heard directly from that Community, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and it has been wrongly grasped by that Community.' Thus, monks, you should reject it.

Here again, monks, a monk might say: 'In such and such a dwelling resides a Community with elders and leaders. I have heard directly from that Community, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and it has been well grasped by that Community.' This, monks, you should remember as the second great reference.

Here again, monks, a monk might say: 'In such and such a dwelling reside many elder monks who are learned, heirs to the tradition, experts in the Teaching, experts in the Vinaya, experts in the codes. I have heard directly from those elders, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and it has been wrongly grasped by those elders.' Thus, monks, you should reject it.

Here again, monks, a monk might say: 'In such and such a dwelling reside many elder monks who are learned, heirs to the tradition, experts in the Teaching, experts in the Vinaya, experts in the codes. I have heard directly from those elders, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and it has been well grasped by those elders.' This, monks, is the third great reference that you should remember.

Here again, monks, a monk might say: 'In such and such a dwelling resides one elder monk who is learned, heir to the tradition, expert in the Teaching, expert in the Vinaya, expert in the codes. I have heard directly from that elder, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and it has been wrongly grasped by that elder.' Thus, monks, you should reject it.

Here again, monks, a monk might say: 'In such and such a dwelling resides one elder monk who is learned, heir to the tradition, expert in the Teaching, expert in the Vinaya, expert in the codes. I have heard directly from that elder, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One, the Worthy One, the Perfectly Enlightened One; and it has been well grasped by that elder.' This, monks, you should remember as the fourth great reference. These four great references, monks, you should remember." Tenth.

Chapter on Volition is the third.

Here is its summary -

Volition, analysis, Koṭṭhita, Ānanda, and Upavāṇa as the fifth;

Request, Rāhula, muddy, Nibbāna, with the great references.

4. Chapter on Brahmins

1. The Discourse on the Warrior

181. "Monks, possessed of four factors a warrior is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which four? Here, monks, a warrior is skilled in stance, a long-distance shooter, a sharp-shooter, and one who splits a great body. Monks, possessed of these four factors a warrior is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. Even so, monks, possessed of four qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. With which four? Here, monks, a monk is skilled in stance, a long-distance shooter, a sharp-shooter, and one who splits a great body.

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

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

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

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

2. The Discourse on Guarantees

182. "Monks, there is no one who can guarantee these four things - whether an ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

"Of which four? There is no one who can guarantee 'may what is subject to aging not age' - whether an ascetic or brahmin or deity or Māra or Brahmā or anyone in the world; There is no one who can guarantee 'may what is subject to sickness not become sick' - whether an ascetic or brahmin or deity or Māra or Brahmā or anyone in the world; There is no one who can guarantee 'may what is subject to death not die' - whether an ascetic or brahmin or deity or Māra or Brahmā or anyone in the world; There is no one who can guarantee 'may the results of those evil actions done previously by oneself, which are defiling, conducive to renewed existence, troublesome, resulting in suffering, and leading to future birth, aging and death, not come to fruition' - whether an ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

"Monks, there is no one who can guarantee these four things - whether an ascetic or brahmin or deity or Māra or Brahmā or anyone in the world." The second.

3. Learning Discourse

183. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -

"Indeed, Master Gotama, I hold such a doctrine and view: "Whoever speaks about what is seen - 'Thus have I seen,' there is no fault in that; whoever speaks about what is heard - 'Thus have I heard,' there is no fault in that; whoever speaks about what is sensed - 'Thus have I sensed,' there is no fault in that; whoever speaks about what is cognized - 'Thus have I cognized,' there is no fault in that."

"I do not say, brahmin, 'all that is seen should be spoken about'; yet I do not say, brahmin, 'all that is seen should not be spoken about'; I do not say, brahmin, 'all that is heard should be spoken about'; yet I do not say, brahmin, 'all that is heard should not be spoken about'; I do not say, brahmin, 'all that is sensed should be spoken about'; yet I do not say, brahmin, 'all that is sensed should not be spoken about'; I do not say, brahmin, 'all that is cognized should be spoken about'; yet I do not say, brahmin, 'all that is cognized should not be spoken about.'

"For, brahmin, when speaking about what is seen such that unwholesome states increase and wholesome states diminish, I say such seen things should not be spoken about. "And, brahmin, when not speaking about what is seen such that wholesome states diminish and unwholesome states increase, I say such seen things should be spoken about.

"For, brahmin, when speaking about what is heard such that unwholesome states increase and wholesome states diminish, I say such heard things should not be spoken about. "And, brahmin, when not speaking about what is heard such that wholesome states diminish and unwholesome states increase, I say such heard things should be spoken about.

"For, brahmin, when speaking about what is sensed such that unwholesome states increase and wholesome states diminish, I say such sensed things should not be spoken about. "And, brahmin, when not speaking about what is sensed such that wholesome states diminish and unwholesome states increase, I say such sensed things should be spoken about.

"For, brahmin, when speaking about what is cognized such that unwholesome states increase and wholesome states diminish, I say such cognized things should not be spoken about. "And, brahmin, when not speaking about what is cognized such that wholesome states diminish and unwholesome states increase, I say such cognized things should be spoken about."

Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and approved of the Blessed One's words, rose from his seat and departed. Third.

4. The Discourse on Fearlessness

184. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -

"Indeed, Master Gotama, I hold such a doctrine and view: "There is no one who, being subject to death, does not fear, does not fall into terror of death." "There is, brahmin, one who, being subject to death, fears and falls into terror of death; but there is also, brahmin, one who, being subject to death, does not fear, does not fall into terror of death.

"And who, brahmin, being subject to death, fears and falls into terror of death? Here, brahmin, someone is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving. Then a severe illness afflicts him. Being afflicted by that severe illness, he thinks thus: 'Oh, beloved sensual pleasures will leave me, and I will leave beloved sensual pleasures!' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This one, brahmin, being subject to death, fears and falls into terror of death.

"Furthermore, brahmin, here someone is not devoid of lust for the body, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving. Then a severe illness afflicts him. Being afflicted by that severe illness, he thinks thus: 'Indeed, this dear body will leave me, and I will leave this dear body.' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This one too, brahmin, being subject to death, fears and falls into terror of death.

Furthermore, brahmin, here someone has not done what is good, has not done what is wholesome, has not made any shelter from fear, has done evil, has done what is cruel, has done what is wicked. Then a severe illness afflicts him. Being afflicted by that severe illness, he thinks thus: 'Indeed I have not done what is good, I have not done what is wholesome, I have not made any shelter from fear; I have done evil, I have done what is cruel, I have done what is wicked. Whatever destiny awaits those who have not done what is good, who have not done what is wholesome, who have not made any shelter from fear, who have done evil, who have done what is cruel, who have done what is wicked - that destiny I will go to when I pass away.' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This one too, brahmin, being subject to death, fears and falls into terror of death.

"Furthermore, brahmin, here someone is doubtful, perplexed, has not reached the goal in the true Teaching. Then a severe illness afflicts him. Being afflicted by that severe illness, he thinks thus: 'I am doubtful, perplexed, have not reached the goal in the true Teaching.' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This one too, brahmin, being subject to death, fears and falls into terror of death. These, brahmin, are the four who, being subject to death, fear and fall into terror of death.

"And who, brahmin, being subject to death, does not fear, does not fall into terror of death? Here, brahmin, someone is devoid of lust for sensual pleasures, devoid of desire, devoid of affection, devoid of thirst, devoid of passion, devoid of craving. Then a severe illness afflicts him. Being afflicted by that severe illness, it does not occur to him: 'Oh, beloved sensual pleasures will leave me, and I will leave beloved sensual pleasures!' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This one, brahmin, being subject to death, does not fear, does not fall into terror of death.

Furthermore, brahmin, here someone is devoid of lust for the body, devoid of desire, devoid of affection, devoid of thirst, devoid of passion, devoid of craving. Then a severe illness afflicts him. Being afflicted by that severe illness, it does not occur to him: 'Indeed, this dear body will leave me, and I will leave this dear body.' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This one too, brahmin, being subject to death, does not fear, does not fall into terror of death.

Furthermore, brahmin, here someone has not done evil, has not done what is cruel, has not done what is wicked, has done what is good, has done what is wholesome, has made a shelter from fear. Then a severe illness afflicts him. Being afflicted by that severe illness, he thinks thus: 'Indeed I have not done what is evil, I have not done what is cruel, I have not done what is wicked; I have done what is good, I have done what is wholesome, I have made a shelter from fear. Whatever destiny awaits those who have not done evil, who have not done what is cruel, who have not done what is wicked, who have done what is good, who have done what is wholesome, who have made a shelter from fear - that destiny I will go to when I pass away.' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This one too, brahmin, being subject to death, does not fear, does not fall into terror of death.

"Furthermore, brahmin, here someone is free from doubt, free from perplexity, has reached the goal in the true Teaching. Then a severe illness afflicts him. Being afflicted by that severe illness, he thinks thus: 'I am free from doubt, free from perplexity, have reached the goal in the true Teaching.' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This one too, brahmin, being subject to death, does not fear, does not fall into terror of death. These, brahmin, are the four who, being subject to death, do not fear, do not fall into terror of death."

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

5. The Discourse on Brahmin Truths

185. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion several well-known and distinguished wanderers were dwelling in the wanderers' park on the bank of the Sippinī, that is to say Annabhāra, Varadhara, and the wanderer Sakuludāyī, and other well-known and distinguished wanderers. Then the Blessed One, having emerged from seclusion in the evening, approached the wanderers' park on the bank of the Sippinī;

Now on that occasion when those wanderers of other sects were seated together, this discussion arose: "Such are the brahmin truths, such are the brahmin truths." Then the Blessed One approached those wanderers; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wanderers -

"What discussion were you having as you sat together here, wanderers? What was the conversation that was interrupted?" "Here, Master Gotama, when we were seated together, this discussion arose: 'Such are the brahmin truths, such are the brahmin truths.'"

"Wanderers, there are these four brahmin truths that I have proclaimed, having realized them for myself through direct knowledge. What are the four? Here, wanderers, a brahmin says this - 'All living beings should not be killed.' Speaking thus, the brahmin speaks truth, not falsehood. Due to that he does not conceive himself as 'an ascetic', does not conceive himself as 'a brahmin', does not conceive 'I am better', does not conceive 'I am equal', does not conceive 'I am inferior'. Moreover, having directly known what is true in that, he practises for tender concern and compassion towards living beings.

"Furthermore, wanderers, a brahmin says this - 'All sensual pleasures are impermanent, suffering, and subject to change.' Speaking thus, the brahmin speaks truth, not falsehood. Due to that he does not conceive himself as 'an ascetic', does not conceive himself as 'a brahmin', does not conceive 'I am better', does not conceive 'I am equal', does not conceive 'I am inferior'. Moreover, having directly known what is true in that, he practises for revulsion, dispassion, and cessation regarding sensual pleasures.

"Furthermore, wanderers, a brahmin says this - 'All existences are impermanent... etc... He practises for revulsion, dispassion, and cessation regarding existences.

"Furthermore, wanderers, a brahmin says this - 'I am not anything belonging to anyone anywhere, and there is not anything belonging to me anywhere.' Speaking thus, the brahmin speaks truth, not falsehood. Due to that he does not conceive himself as 'an ascetic', does not conceive himself as 'a brahmin', does not conceive 'I am better', does not conceive 'I am equal', does not conceive 'I am inferior'. Moreover, having directly known what is true in that, he practises the way of nothingness. "Wanderers, these are the four brahmin truths that I have proclaimed, having realized them for myself through direct knowledge." Fifth.

6. The Discourse on Intuition

186. 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 - "By what, Venerable Sir, is the world led, by what is the world dragged around, and under whose power does it come when it arises?"

"Good, good, monk! Monk, your intuition is good, your discernment is good, your question is excellent. For you ask thus, monk - "By what, Venerable Sir, is the world led, by what is the world dragged around, and under whose power does it come when it arises?" "Yes, Venerable Sir." "By mind, monk, the world is led, by mind it is dragged around, and under the power of mind it comes when it arises."

"Good, Venerable Sir," that monk, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question - "'Learned and bearer of the Teaching, learned and bearer of the Teaching,' Venerable Sir, it is said. To what extent, Venerable Sir, is one learned and a bearer of the Teaching?"

"Good, good, monk! Monk, your intuition is good, your discernment is good, your question is excellent. For you ask thus, monk - "'Learned and bearer of the Teaching, learned and bearer of the Teaching,' Venerable Sir, it is said. To what extent, Venerable Sir, is one learned and a bearer of the Teaching?" "Yes, Venerable Sir." "Many, monk, are the teachings I have taught - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Even if, monk, with just a four-line verse, having understood the meaning and understood the Teaching, one practises in accordance with the Teaching, one can be properly called 'learned and a bearer of the Teaching.'"

"Good, Venerable Sir," that monk, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question - "'Learned and of penetrative wisdom, learned and of penetrative wisdom,' Venerable Sir, it is said. "To what extent, Venerable Sir, is one learned and of penetrative wisdom?"

"Good, good, monk! Monk, your intuition is good, your discernment is good, your question is excellent. For you ask thus, monk - "'Learned and of penetrative wisdom, learned and of penetrative wisdom,' Venerable Sir, it is said. To what extent, Venerable Sir, is one learned and of penetrative wisdom?" "Yes, Venerable Sir." "Here, monk, a monk has heard 'This is suffering', and having penetrated its meaning with wisdom, he sees; he has heard 'This is the origin of suffering', and having penetrated its meaning with wisdom, he sees; he has heard 'This is the cessation of suffering', and having penetrated its meaning with wisdom, he sees; he has heard 'This is the way leading to the cessation of suffering', and having penetrated its meaning with wisdom, he sees. This, monk, is how one is learned and of penetrative wisdom."

"Good, Venerable Sir," that monk, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question - "'Wise person of great wisdom, wise person of great wisdom,' Venerable Sir, it is said. "To what extent, Venerable Sir, is one a wise person of great wisdom?"

"Good, good, monk! Monk, your intuition is good, your discernment is good, your question is excellent. For you ask thus, monk - "'Wise person of great wisdom, wise person of great wisdom,' Venerable Sir, it is said. To what extent, Venerable Sir, is one a wise person of great wisdom?" "Yes, Venerable Sir." "Here, monk, a wise person of great wisdom neither intends one's own affliction, nor the affliction of others, nor the affliction of both, but thinks only thoughts conducive to the welfare of oneself, others, both, and the entire world. This, monk, is how one is a wise person of great wisdom." Sixth.

7. Discourse on Vassakāra

187. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One -

"Would an untrue man know of another untrue man: 'This person is an untrue man'?" "It is impossible, brahmin, it cannot happen that an untrue man would know of another untrue man: 'This person is an untrue man'. "But would an untrue man know of a true man: 'This person is a true man'?" "This too is impossible, brahmin, it cannot happen that an untrue man would know of a true man: 'This person is a true man'. "Would a true man know of another true man: 'This person is a true man'?" "It is possible, brahmin, that a true man would know of another true man: 'This person is a true man'. "But would a true man know of an untrue man: 'This person is an untrue man'?" "This too is possible, brahmin, that a true man would know of an untrue man: 'This person is an untrue man'.

"On one occasion, Master Gotama, in the assembly of the brahmin Todeyya they were engaged in criticizing others - 'King Eḷeyya is a fool who has confidence in the ascetic Rāmaputta, and shows such supreme humility towards the ascetic Rāmaputta through salutation, rising up, reverential salutation, and proper conduct.' These attendants of King Eḷeyya are also fools - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba and Aggivessa, who have confidence in the ascetic Rāmaputta, and show such supreme humility towards the ascetic Rāmaputta through salutation, rising up, reverential salutation, and proper conduct. The brahmin Todeyya led them in this way. "What do you think, sirs, is King Eḷeyya wise in matters that need to be done and said, more capable of seeing the purpose than those who are capable of seeing the purpose?" "Yes, sir, King Eḷeyya is wise in matters that need to be done and said, more capable of seeing the purpose than those who are capable of seeing the purpose."

"Sir, because the ascetic Rāmaputta is wiser than the wise King Eḷeyya in matters that need to be done and said, more capable of seeing the purpose than one who is capable of seeing the purpose, therefore King Eḷeyya has confidence in the ascetic Rāmaputta, and shows such supreme humility towards the ascetic Rāmaputta through salutation, rising up, reverential salutation, and proper conduct."

"What do you think, sirs, are King Eḷeyya's wise attendants - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba and Aggivessa, more capable of seeing the purpose than those who are capable of seeing the purpose in matters that need to be done and said? "Yes, sir, King Eḷeyya's wise attendants - Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba and Aggivessa, are more capable of seeing the purpose than those who are capable of seeing the purpose in matters that need to be done and said."

"Sir, because the ascetic Rāmaputta is wiser than King Eḷeyya's wise attendants in matters that need to be done and said, more capable of seeing the purpose than those who are capable of seeing the purpose, therefore King Eḷeyya's attendants have confidence in the ascetic Rāmaputta; and show such supreme humility towards the ascetic Rāmaputta through salutation, rising up, reverential salutation, and proper conduct."

"Wonderful, Master Gotama, marvellous, Master Gotama! How well spoken this is by Master Gotama - "It is impossible, brahmin, it cannot happen that an untrue man would know of another untrue man: 'This person is an untrue man'. This too is impossible, brahmin, it cannot happen that an untrue man would know of a true man: 'This person is a true man'. It is possible, brahmin, that a true man would know of another true man: 'This person is a true man'. This too is possible, brahmin, that a true man would know of an untrue man: 'This person is an untrue man'." Well now, Master Gotama, we must go. We have many duties and many things to do." "Now is the time you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and approved of the Blessed One's words, rose from his seat and departed. Seventh.

8. The Discourse to Upaka

188. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Upaka Maṇḍikāputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Upaka Maṇḍikāputta said this to the Blessed One -

"Venerable Sir, I hold such a doctrine and view: 'Whoever instigates arousal against others, all such who instigate arousal against others do not bring about [good]. Not bringing about [good], one is blameworthy and at fault.' "If, Upaka, one instigates arousal against others, instigating arousal against others one does not bring about [good], not bringing about [good], one is blameworthy and at fault. You, Upaka, instigate arousal against others, instigating arousal against others you do not bring about [good], not bringing about [good], you are blameworthy and at fault." "Just as, Venerable Sir, one might bind with a great snare one who is just emerging; even so, Venerable Sir, just as I was emerging, I have been imprisoned by the Blessed One with a great snare of doctrine."

"This is unwholesome, Upaka, has been described by me. Therein there are limitless terms, limitless phrases, limitless teaching of the Teaching by the Truth Finder - such indeed is this unwholesome. This unwholesome should be abandoned, Upaka, has been described by me. Therein there are limitless terms, limitless phrases, limitless teaching of the Teaching by the Truth Finder - such indeed is this unwholesome should be abandoned.

"This is wholesome, Upaka, has been described by me. Therein there are limitless terms, limitless phrases, limitless teaching of the Teaching by the Truth Finder - such indeed is this wholesome. This wholesome should be developed, Upaka, has been described by me. Therein there are limitless terms, limitless phrases, limitless teaching of the Teaching by the Truth Finder - such indeed is this wholesome should be developed."

Then Upaka Maṇḍikāputta, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and approached King Ajātasattu of Magadha, the son of Queen Vedehī; having approached, he reported to King Ajātasattu of Magadha, the son of Queen Vedehī, all of the conversation he had with the Blessed One.

When this was said, King Ajātasattu of Magadha, the son of Queen Vedehī, being angry and displeased, said this to Upaka Maṇḍikāputta - "How destructive this salt-maker's son is, how garrulous, how impudent, that he should think it proper to attack the Blessed One, the Arahant, the Fully Enlightened One; Get away, Upaka, be gone, let me not see you." The eighth.

9. The Discourse on What Should Be Realized

189. "Monks, there are four things that should be realized. Which four? Monks, there are things that should be realized through the body; monks, there are things that should be realized through mindfulness; monks, there are things that should be realized through vision; monks, there are things that should be realized through wisdom. And what, monks, are the things that should be realized through the body? Monks, the eight deliverances should be realized through the body.

And what, monks, are the things that should be realized through mindfulness? Monks, past lives should be realized through mindfulness.

And what, monks, are the things that should be realized through vision? The passing away and rebirth of beings, monks, is to be realized through vision.

And what, monks, are the things that should be realized through wisdom? The destruction of the taints, monks, is to be realized through wisdom. These, monks, are the four things that should be realized. Ninth.

10. The Discourse on the Observance Day

190. 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 Blessed One, having surveyed the silent Community of monks, addressed the monks:

"This assembly, monks, is free from prattle, this assembly is free from idle talk, pure and established in the core. Such, monks, is this Community of monks, such, monks, is this assembly. Just as an assembly that is rare to see in the world, such, monks, is this Community of monks, such, monks, is this assembly. Just as an assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world, such, monks, is this Community of monks, such, monks, is this assembly. Just as an assembly where little given becomes much and much given becomes even more, such, monks, is this Community of monks, such, monks, is this assembly. Just as an assembly that is worth travelling many yojanas even with a knapsack to see, such, monks, is this Community of monks.

"There are, monks, in this Community of monks, those who dwell having attained the state of deities; "There are, monks, in this Community of monks, those who dwell having attained the state of brahmā; There are, monks, in this Community of monks, those who dwell having attained the imperturbable; There are, monks, in this Community of monks, those who dwell having attained the noble state.

"And how, monks, is a monk one who has attained the state of deities? Here, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption; with the subsiding of thought and examination...etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. This, monks, is how a monk is one who has attained the state of deities.

"And how, monks, is a monk one who has attained the state of brahmā? Here, monks, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. Compassion... altruistic joy... he dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. This, monks, is how a monk is one who has attained the state of brahmā.

"And how, monks, is a monk one who has attained the imperturbable? Here, monks, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of infinite consciousness. With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the base of nothingness. With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception; This, monks, is how a monk is one who has attained the imperturbable.

"And how, monks, is a monk one who has attained the noble state? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how a monk is one who has attained the noble state. Tenth.

Fourth Chapter on Brahmins.

Here is its summary -

Warriors, surety and learning, fearlessness with brahmin truth as the fifth;

Wrong path, Vassakāra, Upaka, realization and observance day.

5. The Great Chapter

1. The Discourse on What is Learned Through the Ear

191. "Monks, four benefits can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view. Which four? Here, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching float up in him who is happy. Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. This is the first benefit that can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view.

"Furthermore, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching do not float up in him who is happy; however, a monk with spiritual power, who has mastery of mind, teaches the Teaching in the assembly of deities. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. Just as, monks, a person skilled in drum sounds. While travelling on a journey, he would hear the sound of a drum. He would have no perplexity or uncertainty: 'Is this a drum sound or not a drum sound?' Rather, he would conclude: 'This is indeed a drum sound.' Even so, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching do not float up in him who is happy; however, a monk with spiritual power, who has mastery of mind, teaches the Teaching in the assembly of deities. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. This is the second benefit that can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view.

"Furthermore, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching do not float up in him who is happy, nor does a monk with spiritual power who has mastery of mind teach the Teaching in the assembly of deities; however, a young deva teaches the Teaching in the assembly of deities. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. Just as, monks, a person skilled in conch sounds. While walking along a highway he would hear the sound of a conch. He would have no perplexity or uncertainty: 'Is this a conch sound or not a conch sound?' Rather, he would come to the conclusion: 'This is a conch sound.' Even so, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching do not float up in him who is happy, nor does a monk with spiritual power who has mastery of mind teach the Teaching in the assembly of deities; however, a young deva teaches the Teaching in the assembly of deities. He thinks thus: 'This is that Teaching and discipline in which I formerly lived the holy life.' Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. This is the third benefit that can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view.

"Furthermore, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching do not float up in him who is happy, nor does a monk with spiritual power who has mastery of mind teach the Teaching in the assembly of deities, nor does a young deva teach the Teaching in the assembly of deities; however, one spontaneously reborn reminds another spontaneously reborn: 'Do you remember, friend, do you remember, friend, where we formerly lived the holy life?' He speaks thus: 'I remember, friend, I remember, friend.' Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. Just as, monks, there might be two companions who played together in the sand. They might sometimes meet one another. Then one companion might say to the other: 'Do you remember this too, friend, do you remember this too, friend?' He would reply: 'I remember, friend, I remember, friend.' Even so, monks, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Those teachings are learned by him through hearing, mastered verbally, examined with the mind, and well penetrated by view. When he dies unmindful, he is reborn in a certain order of deities. There the passages of the Teaching do not float up in him who is happy, nor does a monk with spiritual power who has mastery of mind teach the Teaching in the assembly of deities, nor does a young deva teach the Teaching in the assembly of deities; however, one spontaneously reborn reminds another spontaneously reborn: 'Do you remember, friend, do you remember, friend, where we formerly lived the holy life?' He speaks thus: 'I remember, friend, I remember, friend.' Monks, slow is the arising of mindfulness; but then that being quickly attains distinction. This is the fourth benefit that can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view. These four benefits can be expected for one who has learned the teachings by hearing, mastered them verbally, examined them with the mind, and well penetrated them by view." First.

2. The Discourse on States

192. "Monks, these four states should be understood through four states. What are the four? Monks, virtue should be understood through living together, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Monks, purity should be understood through dealings, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Monks, strength should be understood in misfortunes, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise. Monks, wisdom should be understood through discussion, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise.

'Monks, virtue should be understood through living together, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise," so it was said. And what was the reason for saying this? Here, monks, when a person lives together with another person, he comes to know: 'For a long time this venerable one has been one who makes breaks, makes gaps, makes blotches, makes blemishes; he has not been one of consistent action, not one of consistent conduct; regarding virtuous behaviour this venerable one is unvirtuous, this venerable one is not virtuous.'

'Here again, monks, when a person lives together with another person, he comes to know: 'For a long time this venerable one has been one who makes no breaks, makes no gaps, makes no blotches, makes no blemishes; he has been one of consistent action, one of consistent conduct; this venerable one is virtuous in regard to virtuous behaviour, this venerable one is not unvirtuous.' 'Monks, virtue should be understood through living together, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise,' when this was said, it was said with reference to this.

'Monks, purity should be understood through dealings, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise," so it was said. And what was the reason for saying this? Here, monks, when a person has verbal interaction with another person, he comes to know: 'This venerable one speaks one way when alone with one, another way with two, another way with three, another way with many; this venerable one deviates from his earlier expressions to later expressions; this venerable one's expression is impure, this venerable one's expression is not pure.'

Here again, monks, when a person has verbal interaction with another person, he comes to know: Just as this venerable one speaks when alone with one, so with two, so with three, so with many. This venerable one does not deviate from earlier expressions to later expressions; this venerable one's expression is pure, this venerable one's expression is not impure.' 'Monks, purity should be understood through dealings, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise,' when this was said, it was said with reference to this.

'Monks, strength should be understood in misfortunes, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise," so it was said. And what was the reason for saying this? Here, monks, someone who is touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, does not reflect thus: 'Such is the nature of life in this world, such is the nature of acquiring individuality, that in this life in the world, in this acquiring of individuality, eight worldly conditions revolve around the world and the world revolves around these eight worldly conditions - gain and loss, fame and obscurity, blame and praise, and happiness and suffering.' Being touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, he sorrows, becomes weary, laments, beats his breast, and falls into confusion.

Here again, monks, someone who is touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, reflects thus: 'Such is the nature of life in this world, such is the nature of acquiring individuality, that in this life in the world, in this acquiring of individuality, eight worldly conditions revolve around the world and the world revolves around these eight worldly conditions - gain and loss, fame and obscurity, blame and praise, and happiness and suffering.' Being touched by disaster regarding relatives, or touched by disaster regarding wealth, or touched by disaster regarding health, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. 'Monks, strength should be understood in misfortunes, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise,' when this was said, it was said with reference to this.

'Monks, wisdom should be understood through discussion, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise," so it was said. And what was the reason for saying this? Here, monks, when a person is engaged in discussion with another person, he comes to know: 'Based on this venerable one's comprehension, resolution, and way of addressing questions, this venerable one is unwise, this venerable one is not wise. What is the reason for this? Because this venerable one does not express deep, peaceful, sublime, beyond reasoning, subtle meanings that can be understood by the wise. And when this venerable one speaks about the Teaching, he is not capable of explaining, teaching, making known, establishing, revealing, analysing, and clarifying its meaning either in brief or in detail. This venerable one is unwise, this venerable one is not wise.'

"Just as, monks, a person with vision standing on the bank of a lake would see a small fish surfacing. He would think thus - 'Based on this fish's comprehension, its resistance to waves, and its momentum, this is a small fish, this is not a large fish.' Even so, monks, when a person is engaged in discussion with another person, he comes to know: 'Based on this venerable one's comprehension, resolution, and way of addressing questions, this venerable one is unwise, this venerable one is not wise. What is the reason for this? Because this venerable one does not express deep, peaceful, sublime, beyond reasoning, subtle meanings that can be understood by the wise. And when this venerable one speaks about the Teaching, he is not capable of explaining, teaching, making known, establishing, revealing, analysing, and clarifying its meaning either in brief or in detail. This venerable one is unwise, this venerable one is not wise.'

Here again, monks, when a person is engaged in discussion with another person, he comes to know: 'Based on this venerable one's comprehension, resolution, and way of addressing questions, this venerable one is wise, this venerable one is not unwise. What is the reason for this? Because this venerable one expresses deep, peaceful, sublime, beyond reasoning, subtle meanings that can be understood by the wise. And when this venerable one speaks about the Teaching, he is capable of explaining, teaching, making known, establishing, revealing, analysing, and clarifying its meaning either in brief or in detail. This venerable one is wise, this venerable one is not unwise.'

"Just as, monks, a person with vision standing on the bank of a lake would see a large fish surfacing. He would think thus - 'Based on this fish's comprehension, its resistance to waves, and its momentum, this is a large fish, this is not a small fish.' Even so, monks, when a person is engaged in discussion with another person, he comes to know: 'Based on this venerable one's comprehension, resolution, and way of addressing questions, this venerable one is wise, this venerable one is not unwise. What is the reason for this? Because this venerable one expresses deep, peaceful, sublime, beyond reasoning, subtle meanings that can be understood by the wise. And when this venerable one speaks about the Teaching, he is capable of explaining, teaching, making known, establishing, revealing, analysing, and clarifying its meaning either in brief or in detail. This venerable one is wise, this venerable one is not unwise.'

'Monks, wisdom should be understood through discussion, and that indeed for a long time, not briefly; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise,' when this was said, it was said with reference to this. These, monks, are the four states that should be understood through these four states." The second.

3. The Discourse to Bhaddiya

193. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Licchavi Bhaddiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Licchavi Bhaddiya said this to the Blessed One -

"I have heard this, Venerable Sir: 'The ascetic Gotama is a magician who knows a converting magic by which he converts disciples of other sects.' Those, Venerable Sir, who said - 'The ascetic Gotama is a magician who knows a converting magic by which he converts disciples of other sects' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism? For we do not wish to misrepresent the Blessed One."

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

"What do you think, Bhaddiya, when greed arises internally in a person, does it arise for welfare or for harm?" "For harm, Venerable Sir." "And this person, Bhaddiya, who is greedy, overcome by greed, with mind possessed, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time." "Yes, Venerable Sir."

"What do you think, Bhaddiya, when hatred in a person... etc... delusion in a person... etc... "When rivalry arises internally in a person, does it arise for welfare or for harm?" "For harm, Venerable Sir." "And this person, Bhaddiya, who is rivalling, overcome by rivalry, with mind possessed, kills living beings, takes what is not given, goes to another's wife, speaks falsehood, and encourages others to do likewise, which leads to harm and suffering for a long time." "Yes, Venerable Sir."

"What do you think, Bhaddiya, are these things wholesome or unwholesome?" "Unwholesome, Venerable Sir." "Are they blameworthy or blameless?" "Blameworthy, Venerable Sir." "Are they censured or praised by the wise?" "Censured by the wise, Venerable Sir." "When undertaken and practised, do they lead to harm and suffering, or not? How does it appear to you in this case?" "When undertaken and practised, Venerable Sir, they lead to harm and suffering. "This is how it appears to us."

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

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

"What do you think, Bhaddiya, when non-greed arises internally in a person, does it arise for welfare or for harm?" "For welfare, Venerable Sir." "And this person, Bhaddiya, who is not greedy, not overcome by greed, with mind not possessed, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsehood, nor encourages others to do likewise, which leads to welfare and happiness for a long time." "Yes, Venerable Sir."

"What do you think, Bhaddiya, when non-hatred in a person... etc... non-delusion in a person... etc... "When non-rivalry arises internally in a person, does it arise for welfare or for harm?" "For welfare, Venerable Sir." "And this person, Bhaddiya, who is not rivalling, not overcome by rivalry, with mind not possessed, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsehood, nor encourages others to do likewise, which leads to welfare and happiness for a long time." "Yes, Venerable Sir."

"What do you think, Bhaddiya, are these things wholesome or unwholesome?" "Wholesome, Venerable Sir." "Are they blameworthy or blameless?" "Blameless, Venerable Sir." "Are they censured or praised by the wise?" "Praised by the wise, Venerable Sir." "When undertaken and practised, do they lead to welfare and happiness, or not? How does it appear to you in this case?" "When undertaken and practised, Venerable Sir, they lead to welfare and happiness. "This is how it appears to us."

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

"Those in the world who are peaceful superior persons, they instruct their disciples thus: 'Come, good man, dwell having removed greed. Dwelling having removed greed, you will not perform action born of greed by body, speech and mind. Dwell having removed hatred. Dwelling having removed hatred, you will not perform action born of hatred by body, speech and mind. Dwell having removed delusion. Dwelling having removed delusion, you will not perform action born of delusion by body, speech and mind. Dwell having removed rivalry. Dwelling having removed rivalry, you will not perform action born of rivalry by body, speech and mind.'

When this was said, the Licchavi Bhaddiya said this to the Blessed One - "Excellent, Venerable Sir...pe... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

"Did I ever say to you, Bhaddiya: 'Come, Bhaddiya, be my disciple; I will be your teacher'?" "No, Venerable Sir." "When I speak thus and declare thus, Bhaddiya, some ascetics and brahmins falsely, emptily, lyingly, and wrongly accuse me: 'The ascetic Gotama is a magician who knows a converting magic by which he converts disciples of other sects.'" "Excellent, Venerable Sir, is this converting magic. Good, Venerable Sir, is this converting magic. If my dear relatives and kin were to be converted by this converting magic, that would be for the welfare and happiness of my dear relatives and kin for a long time. If, Venerable Sir, all nobles were to be converted by this converting magic, that would be for the welfare and happiness of all those nobles for a long time. If, Venerable Sir, all brahmins... merchants... workers were to be converted by this converting magic, that would be for the welfare and happiness of all those workers for a long time."

"So it is, Bhaddiya, so it is, Bhaddiya! If, Bhaddiya, all nobles were to be converted by this converting magic for the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would be for the welfare and happiness of all those nobles for a long time. If, Bhaddiya, all brahmins... merchants... workers were to be converted by this converting magic for the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would be for the welfare and happiness of all those workers for a long time. If, Bhaddiya, the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, were to be converted by this converting magic for the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would be for the welfare and happiness for a long time of the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans. If, Bhaddiya, these great sal trees were to be converted by this converting magic for the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would be for the welfare and happiness of these great sal trees for a long time. What then to say about a human being!" Third.

4. The Discourse at Sāmuga

194. On one occasion the Venerable Ānanda was dwelling among the Koliyans in a market town of the Koliyans named Sāmuga. Then several young Koliyan men from Sāmuga approached the Venerable Ānanda; having approached, they paid homage to the Venerable Ānanda and sat down to one side. To those young Koliyan men from Sāmuga who were seated to one side, the Venerable Ānanda said this -

"Byagghapajjā, these four factors of purification for striving have been properly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna. What are the four? The factor for striving for purification of virtuous behaviour, the factor for striving for purification of mind, the factor for striving for purification of view, the factor for striving for purification of liberation.

"And what, Byagghapajjā, is the factor for striving for purification of virtuous behaviour? Here, Byagghapajja, a monk is virtuous... etc... trains in the training rules he has undertaken. This, Byagghapajja, is called purification of virtue. Thus: 'I will either fulfil such unfulfilled purification of virtue, or I will assist with wisdom here and there the fulfilled purification of virtue' - the desire, effort, vigour, enthusiasm, unremittingness, mindfulness and clear comprehension therein, this, Byagghapajja, is called the factor for striving for purification of virtue.

"And what, Byagghapajja, is the factor for striving for purification of mind? Here, Byagghapajja, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. This, Byagghapajja, is called purification of mind. Thus: 'I will either fulfil such unfulfilled purification of mind, or I will assist with wisdom here and there the fulfilled purification of mind' - the desire, effort, vigour, enthusiasm, unremittingness, mindfulness and clear comprehension therein, this, Byagghapajja, is called the factor for striving for purification of mind.

"And what, Byagghapajja, is the factor for striving for purification of view? Here, Byagghapajja, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, Byagghapajja, is called purification of view. Thus: 'I will either fulfil such unfulfilled purification of view... etc... or I will assist with wisdom here and there', the desire, effort, vigour, enthusiasm, unremittingness, mindfulness and clear comprehension therein, this, Byagghapajja, is called the factor for striving for purification of view.

"And what, Byagghapajja, is the factor for striving for purification of liberation? That noble disciple, Byagghapajja, endowed with this factor for striving for purification of virtue, and endowed with this factor for striving for purification of mind, and endowed with this factor for striving for purification of view, dispassions the mind from things that arouse lust, liberates the mind from things that should be liberated from. Having dispassioned the mind from things that arouse lust, having liberated the mind from things that should be liberated from, he attains right liberation. This, Byagghapajja, is called purification of liberation. Thus: 'I will either fulfil such unfulfilled purification of liberation, or I will assist with wisdom here and there the fulfilled purification of liberation' - the desire, effort, vigour, enthusiasm, unremittingness, mindfulness and clear comprehension therein, this, Byagghapajja, is called the factor for striving for purification of liberation.

"These four factors for striving for purification have been properly declared by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna." Fourth.

5. The Discourse to Vappa

195. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and sat down to one side. When Vappa the Sakyan, a disciple of the Nigaṇṭhas, was seated to one side, the Venerable Mahāmoggallāna said this to him -

"Here, Vappa, one might be restrained in body, restrained in speech, restrained in mind, with ignorance fading away through the arising of true knowledge. "Do you see, Vappa, that state from which taints causing painful feeling might flow to a person in the future?" "I see that state, Venerable Sir. Here, Venerable Sir, there might be an evil action done previously with its result not yet ripened. From that source taints causing painful feeling might flow to a person in the future." This discussion between the Venerable Mahāmoggallāna and Vappa the Sakyan, a disciple of the Nigaṇṭhas, was left unfinished.

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 said this to the Venerable Mahāmoggallāna -

"Moggallāna, what discussion were you having as you sat together here; what was the conversation that was interrupted?" "Here, Venerable Sir, I said this to Vappa the Sakyan, a disciple of the Nigaṇṭhas - 'Here, Vappa, one might be restrained in body, restrained in speech, restrained in mind, with ignorance fading away through the arising of true knowledge. Do you see, Vappa, that state from which taints causing painful feeling might flow to a person in the future?' When this was said, Venerable Sir, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said this to me - 'I see that state, Venerable Sir. Here, Venerable Sir, there might be an evil action done previously with its result not yet ripened. From that source taints causing painful feeling might flow to a person in the future.' This, Venerable Sir, was our discussion with Vappa the Sakyan, a disciple of the Nigaṇṭhas, that was interrupted; then the Blessed One arrived."

Then the Blessed One said this to Vappa the Sakyan, a disciple of the Nigaṇṭhas - "If you would, Vappa, approve what should be approved, and reject what should be rejected, and when you do not understand the meaning of what I have said, you should question me further about it - 'Venerable Sir, how is this, what is the meaning of this?' - then let there be a discussion between us." "Venerable Sir, I will approve what should be approved of the Blessed One, and reject what should be rejected, and when I do not understand the meaning of what the Blessed One has said, I will question the Blessed One himself further about it - 'Venerable Sir, how is this, what is the meaning of this?' Let there be a discussion between us."

"What do you think, Vappa, those taints, vexation and passion that might arise because of bodily activity do not exist for one who abstains from bodily activity. He does not create new action, and terminates old action having experienced it again and again, this wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. "Do you see, Vappa, that state from which taints causing painful feeling might flow to a person in the future?" "No, Venerable Sir."

"What do you think, Vappa, those taints, vexation and passion that might arise because of verbal activity do not exist for one who abstains from verbal activity. He does not create new action, and terminates old action having experienced it again and again. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. "Do you see, Vappa, that state from which taints causing painful feeling might flow to a person in the future?" "No, Venerable Sir."

"What do you think, Vappa, those taints, vexation and passion that might arise because of mental activity do not exist for one who abstains from mental activity. He does not create new action, and terminates old action having experienced it again and again. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. "Do you see, Vappa, that state from which taints causing painful feeling might flow to a person in the future?" "No, Venerable Sir."

"What do you think, Vappa, those taints, vexation and passion that might arise because of ignorance do not exist for one in whom ignorance has faded away and true knowledge has arisen. He does not create new action, and terminates old action having experienced it again and again. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. "Do you see, Vappa, that state from which taints causing painful feeling might flow to a person in the future?" "No, Venerable Sir."

"For a monk whose mind is thus rightly liberated, Vappa, six constant dwellings have been attained. When seeing a form with the eye, he is neither glad nor sad; he dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he is neither glad nor sad; he dwells equanimous, mindful and clearly comprehending. When feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'; he understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'.

"Just as, Vappa, a shadow is discerned dependent on a post. Then a person would come carrying a spade and basket. He would cut that post at the root; having cut at the root he would dig around it; having dug around it he would pull out the roots, even down to the finest rootlets and fibres. He would cut that post into pieces. Having cut it into pieces he would split them. Having split them he would make them into chips. Having made them into chips he would dry them in the wind and sun. Having dried them in the wind and sun he would burn them with fire. Having burnt them with fire he would make them into ashes. Having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. Thus, Vappa, that shadow which was discerned dependent on the post would be cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.

"Even so, Vappa, for a monk whose mind is thus rightly liberated, six constant dwellings have been attained. When seeing a form with the eye, he is neither glad nor sad; he dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he is neither glad nor sad; he dwells equanimous, mindful and clearly comprehending. When feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'; he understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'.

When this was said, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said this to the Blessed One - "Just as, Venerable Sir, a person seeking profit might raise horses for trade. He would not gain any profit and furthermore would reap fatigue and vexation. Even so, Venerable Sir, seeking profit I attended on foolish Nigaṇṭhas. I did not gain any profit and furthermore reaped fatigue and vexation. Venerable Sir, from this day forward, I cast my confidence in those foolish Nigaṇṭhas to the strong wind or let it be carried away by the swift-flowing river. "Excellent, Venerable Sir...pe... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." Fifth.

6. The Discourse to Sāḷha

196. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Licchavi Sāḷha said this to the Blessed One -

"Venerable Sir, there are some ascetics and brahmins who proclaim the crossing of the flood through a dyad - due to purification of virtue and due to austerity. What does the Blessed One say about this, Venerable Sir?"

"Purification of virtue, Sāḷha, I declare to be a certain factor of recluseship. Those ascetics and brahmins, Sāḷha, who hold the doctrine of austerity, who regard austerity as the essence, who cling to austerity, they are incapable of crossing over the flood. Also those ascetics and brahmins, Sāḷha, who have impure bodily conduct, impure verbal conduct, impure mental conduct, impure livelihood, they are incapable of knowledge and vision, of unsurpassed enlightenment.

"Just as, Sāḷha, a person wishing to cross a river would enter a forest taking a sharp axe. There he would see a large sāla sapling, straight, new, without remorse. He would cut it at the root; having cut it at the root he would cut it at the top; having cut it at the top he would thoroughly clean away the branches and leaves; having thoroughly cleaned away the branches and leaves, he would plane it with axes; having planed it with axes, he would plane it with adzes; having planed it with adzes, he would scrape it with a scraper; having scraped it with a scraper, he would wash it with a stone ball; having washed it with a stone ball, he would float it across the river.

"What do you think, Sāḷha, would that person be able to cross the river?" "No, Venerable Sir." "What is the reason for this?" "Venerable Sir, that sal tree stick, though well-prepared externally, is impure within. This can be expected of them: the sal tree stick will sink, and the person will meet with calamity and disaster."

"Just so, Sāḷha, those ascetics and brahmins who hold the doctrine of austerity, who regard austerity as the essence, who cling to austerity, they are incapable of crossing over the flood. Also those ascetics and brahmins, Sāḷha, who have impure bodily conduct, impure verbal conduct, impure mental conduct, impure livelihood, they are incapable of knowledge and vision, of unsurpassed enlightenment.

"But those ascetics and brahmins, Sāḷha, who do not hold the doctrine of austerity, who do not regard austerity as the essence, who do not cling to austerity, they are capable of crossing over the flood. Also those ascetics and brahmins, Sāḷha, who have pure bodily conduct, pure verbal conduct, pure mental conduct, pure livelihood, they are capable of knowledge and vision, of unsurpassed enlightenment.

"Just as, Sāḷha, a person wishing to cross a river would enter a forest taking a sharp axe. There he would see a large sāla sapling, straight, new, without remorse. He would cut it at the root; having cut it at the root he would cut it at the top; having cut it at the top he would thoroughly clean away the branches and leaves; having thoroughly cleaned away the branches and leaves, he would plane it with axes; having planed it with axes, he would plane it with adzes; having planed it with adzes, taking a chisel he would thoroughly clean the inside; having thoroughly cleaned the inside, he would scrape it with a scraper; having scraped it with a scraper, he would wash it with a stone ball; having washed it with a stone ball, he would make a boat; having made a boat, he would attach oars and rudder; having attached oars and rudder, he would cross the river.

"What do you think, Sāḷha, would that person be able to cross the river?" "Yes, Venerable Sir." "What is the reason for this?" "Venerable Sir, that sal tree stick, though well-prepared externally, is pure within and made into a boat bound with oars and rudder. This can be expected of them: 'The boat will not sink, and the person will safely cross to the far shore.'"

"Just so, Sāḷha, those ascetics and brahmins who do not hold the doctrine of austerity, who do not regard austerity as the essence, who do not cling to austerity, they are capable of crossing over the flood. Also those ascetics and brahmins, Sāḷha, who have pure bodily conduct, pure verbal conduct, pure mental conduct, pure livelihood, they are capable of knowledge and vision, of unsurpassed enlightenment. Just as, Sāḷha, even if a warrior knows many decorated arrows; yet he is worthy of a king, fit for a king's service, and reckoned as a royal factor itself due to three states. With which three? A long-distance shooter, a sharp-shooter, and one who splits a great body.

"Just as, Sāḷha, a warrior is a long-distance shooter; Just so, Sāḷha, a noble disciple has right concentration. With right concentration, Sāḷha, a noble disciple sees with right wisdom as it really is that whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form as 'This is not mine, I am not this, this is not my self'. Whatever feeling... etc... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'.

"Just as, Sāḷha, a warrior is a sharp-shooter; Just so, Sāḷha, a noble disciple has right view. A noble disciple with right view understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'.

"Just as, Sāḷha, a warrior is one who splits a great body; Just so, Sāḷha, a noble disciple has right liberation. Through right liberation, Sāḷha, a noble disciple splits the great mass of ignorance." Sixth.

7. Discourse on Queen Mallikā

197. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then Queen Mallikā approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Queen Mallikā said this to the Blessed One -

"What, Venerable Sir, is the reason, what is the condition why some women here are ugly, ill-formed, and very unpleasant to look at; poor and with little possessions, little property, and little influence?

"And what, Venerable Sir, is the reason, what is the condition why some women here are ugly, ill-formed, and very unpleasant to look at; and she is rich, of great wealth, of great property, and influential?

"What, Venerable Sir, is the reason, what is the condition why some women here are beautiful, attractive, pleasing, endowed with supreme beauty of complexion; poor and with little possessions, little property, and little influence?

"And what, Venerable Sir, is the reason, what is the condition why some women here are beautiful, attractive, pleasing, endowed with supreme beauty of complexion, and she is rich, of great wealth, of great property, and influential?"

"Here, Mallikā, some woman is prone to anger and full of despair. Even when spoken to a little, she becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. She is not a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. And she is envious; in regard to others' gain, honour, respect, esteem, homage and veneration, they become envious, resentful and harbour envy. If passing away from there she comes to this state of being, wherever she is reborn she becomes ugly, ill-formed, and very unpleasant to look at; and poor and with little possessions, little property, and little influence.

"But here, Mallikā, some woman is prone to anger and full of despair. Even when spoken to a little, she becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. She is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. And she is not envious; He does not envy, resent, or harbour envy regarding others' gains, honour, respect, reverence, salutations and veneration. If passing away from there she comes to this state of being, wherever she is reborn she becomes ugly, ill-formed, and very unpleasant to look at; and she is rich, of great wealth, of great property, and influential.

"But here, Mallikā, some woman is not prone to anger and not full of despair. Even when spoken to much, she does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. She is not a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. And she is envious; in regard to others' gain, honour, respect, esteem, homage and veneration, they become envious, resentful and harbour envy. If passing away from there she comes to this state of being, wherever she is reborn she becomes beautiful, attractive, pleasing, endowed with supreme beauty of complexion; and poor and with little possessions, little property, and little influence.

"But here, Mallikā, some woman is not prone to anger and not full of despair. Even when spoken to much, she does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. She is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. And she is not envious; He does not envy, resent, or harbour envy regarding others' gains, honour, respect, reverence, salutations and veneration. If passing away from there she comes to this state of being, wherever she is reborn she becomes beautiful, attractive, pleasing, endowed with supreme beauty of complexion; and she is rich, of great wealth, of great property, and influential.

"This, Mallikā, is the reason, this is the condition why some women here are ugly, ill-formed, and very unpleasant to look at; and poor and with little possessions, little property, and little influence. And this, Mallikā, is the reason, this is the condition why some women here are ugly, ill-formed, and very unpleasant to look at; and she is rich, of great wealth, of great property, and influential. This, Mallikā, is the reason, this is the condition why some women here are beautiful, attractive, pleasing, endowed with supreme beauty of complexion; and poor and with little possessions, little property, and little influence. And this, Mallikā, is the reason, this is the condition why some women here are beautiful, attractive, pleasing, endowed with supreme beauty of complexion; and she is rich, of great wealth, of great property, and influential."

When this was said, Queen Mallikā said this to the Blessed One - "Venerable Sir, in another birth I must have been prone to anger and full of despair, and even when spoken to a little, I must have become annoyed, angry, been repelled, become stubborn, and shown anger, hatred and displeasure. Therefore now, Venerable Sir, I am ugly, ill-formed, and very unpleasant to look at.

"Venerable Sir, in another birth I must have been a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. Therefore now, Venerable Sir, I am wealthy, with great riches and great possessions.

"Venerable Sir, in another birth I must have been free from envy, not being envious, resentful or harbouring envy regarding others' gains, honour, respect, reverence, salutations and veneration. Therefore now, Venerable Sir, I am influential. There are in this royal household, Venerable Sir, daughters of nobles, daughters of brahmins, and daughters of householders, over whom I exercise sovereign authority. From this day forward, Venerable Sir, I will be free from anger, free from despair, and even when spoken to much, I will not become annoyed, will not become angry, will not be repelled, will not become stubborn, and will not show anger, hatred and displeasure; I will give to ascetics or brahmins food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. I will be free from envy, and regarding others' gains, honour, respect, reverence, salutations and veneration, I will not envy, will not resent, will not harbour envy. "Excellent, Venerable Sir...pe... May the Blessed One remember me as a female lay follower who has gone for refuge from this day forward for life." Seventh.

8. Self-Torment Discourse

198. "Monks, these four individuals exist and are found in the world. Which four? Here, monks, a certain individual torments themselves, pursuing the practice of self-torment. Here again, monks, a certain individual torments others, pursuing the practice of tormenting others. Here again, monks, a certain individual torments both themselves and others, pursuing the practice of tormenting both themselves and others. Here again, monks, a certain individual neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves.

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

He eats vegetables, he eats millet, he eats wild rice, he eats water plants, he eats rice powder, he eats rice scum, he eats rice water, he eats flour, he eats grass, he eats cow dung; He makes his meals on forest roots and fruits, living on fallen fruits.

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

"And how, monks, does an individual torment others, pursuing the practice of tormenting others? Here, monks, someone is a butcher of sheep, a butcher of pigs, a fowler, a hunter, a cruel person, a fisherman, a thief, an executioner, a butcher of cattle, a jailer, or anyone else who has a cruel occupation. This, monks, is how an individual torments others, pursuing the practice of tormenting others.

"And how, monks, does an individual torment both themselves and others, pursuing the practice of tormenting both themselves and others? Here, monks, someone is either an anointed warrior-king or a wealthy brahmin. Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having dressed in rough antelope hide, having smeared his body with ghee and oil, scratching his back with a deer horn, he enters the new assembly hall together with his chief queen and brahmin chaplain. There he lies down on the bare ground spread with fresh grass. From a single cow with a calf of the same colour, the king lives on the milk from one teat; the chief queen lives on the milk from the second teat; the brahmin chaplain lives on the milk from the third teat; with the milk from the fourth teat he makes the fire offering; the calf lives on what remains. He speaks thus: 'Let so many bulls be slaughtered for the sacrifice, let so many bullocks be slaughtered for the sacrifice, let so many heifers be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice, let so many trees be cut down for the sacrificial posts, let so many grasses be reaped for the sacrificial grass.' And those who are his slaves or workers or labourers, they do their work weeping with tearful faces, threatened by punishment and fear. This, monks, is how an individual torments both themselves and others, pursuing the practice of tormenting both themselves and others.

"And how, monks, does an individual neither torment themselves nor pursue the practice of self-torment, neither torment others nor pursue the practice of tormenting others? Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves. Here, monks, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air; 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 at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness.

Having thus gone forth and undertaken the training and livelihood of monks, having abandoned the destruction of life, he abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. Having abandoned unchaste conduct, he lives the holy life, keeping far away from the ignoble village practice. Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people; thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.

"He abstains from damaging seed and plant life." He eats only one meal a day, abstaining from eating at night and from food at improper times. He abstains from watching dancing, singing, music and shows. He abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and swine. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from running messages and errands. He abstains from buying and selling. He abstains from using false weights, false metals, and false measures. He abstains from cheating, deceiving, fraud and crooked dealings. He abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.

He is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Just as wherever a bird flies, it flies with its wings as its only burden; even so a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness.

When seeing a form with the eye, he does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.

He acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.

"Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After returning from his almsround and having eaten his meal, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt. Having abandoned these five hindrances, corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures... etc... enters and dwells in the fourth meditative absorption.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, to the knowledge of recollecting past lives... etc... to the knowledge of the passing away and rebirth of beings... etc... he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'.

"Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, monks, is how an individual neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves. These four individuals, monks, exist and are found in the world." The eighth.

9. The Discourse on Craving

199. The Blessed One said this - "Monks, I shall teach you about craving - the net, the stream, the diffused, the sticky - by which this world is ensnared, enveloped, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the round of births, the plane of misery, the bad destination, the nether world. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is that craving - the net, the stream, the diffused, the sticky - by which this world is ensnared, enveloped, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the round of births, the plane of misery, the bad destination, the nether world? "Monks, there are these eighteen kinds of thoughts due to craving derived from internal factors, and eighteen kinds of thoughts due to craving derived from external factors.

"What are the eighteen kinds of thoughts due to craving derived from internal factors? When there is 'I am', monks, there is 'I am thus', there is 'I am such', there is 'I am otherwise', there is 'I am not', there is 'I am lasting', there is 'I exist', there is 'I exist thus', there is 'I exist such', there is 'I exist otherwise', there is 'May I exist', there is 'May I exist thus', there is 'May I exist such', there is 'May I exist otherwise', there is 'I will be', there is 'I will be thus', there is 'I will be such', there is 'I will be otherwise'. These are the eighteen kinds of thoughts due to craving derived from internal factors.

"What are the eighteen kinds of thoughts due to craving derived from external factors? When there is 'I am because of this', monks, there is 'I am thus because of this', there is 'I am such because of this', there is 'I am otherwise because of this', there is 'I am not because of this', there is 'I am lasting because of this', there is 'I exist because of this', there is 'I exist thus because of this', there is 'I exist such because of this', there is 'I exist otherwise because of this', there is 'May I exist because of this', there is 'May I exist thus because of this', there is 'May I exist such because of this', there is 'May I exist otherwise because of this', there is 'I will be because of this', there is 'I will be thus because of this', there is 'I will be such because of this', there is 'I will be otherwise because of this'. These are the eighteen kinds of thoughts due to craving derived from external factors.

"Thus there are eighteen kinds of thoughts due to craving derived from internal factors, and eighteen kinds of thoughts due to craving derived from external factors. These, monks, are called the thirty-six kinds of thoughts due to craving. Thus there are thirty-six kinds of thoughts due to craving regarding the past, thirty-six kinds of thoughts due to craving regarding the future, thirty-six kinds of thoughts due to craving regarding the present. Thus there are one hundred and eight kinds of thoughts due to craving.

"This, monks, is that craving - the net, the stream, the diffused, the sticky - by which this world is ensnared, enveloped, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the round of births, the plane of misery, the bad destination, the nether world." Ninth.

10. Discourse on Affection

200. "Monks, there are these four things that arise. What are the four? From affection arises affection, from affection arises hatred, from hatred arises affection, from hatred arises hatred.

"And how, monks, does affection arise from affection? Here, monks, a person is wished for, desired and agreeable to another person. Others treat that one with what is wished for, desired and agreeable. He thinks thus: 'This person who is wished for, desired and agreeable to me, others treat them with what is wished for, desired and agreeable.' He generates affection towards them. This, monks, is how affection arises from affection.

"And how, monks, does hatred arise from affection? Here, monks, a person is wished for, desired and agreeable to another person. Others treat them with what is unwished for, undesired and disagreeable. He thinks thus: 'This person who is wished for, desired and agreeable to me, others treat them with what is unwished for, undesired and disagreeable.' He generates hatred towards them. This, monks, is how hatred arises from affection.

"And how, monks, does affection arise from hatred? Here, monks, a person is unwished for, undesired and disagreeable to another person. Others treat them with what is unwished for, undesired and disagreeable. He thinks thus: 'This person who is unwished for, undesired and disagreeable to me, others treat them with what is unwished for, undesired and disagreeable.' He generates affection towards them. This, monks, is how affection arises from hatred.

"And how, monks, does hatred arise from hatred? Here, monks, a person is unwished for, undesired and disagreeable to another person. Others treat that one with what is wished for, desired and agreeable. He thinks thus: 'This person who is unwished for, undesired and disagreeable to me, others treat them with what is wished for, desired and agreeable.' He generates hatred towards them. This, monks, is how hatred arises from hatred. These, monks, are the four kinds of affection that arise.

Whenever, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption, whatever affection arising from affection there might be for him does not exist at that time, whatever hatred arising from affection there might be for him does not exist at that time, whatever affection arising from hatred there might be for him does not exist at that time, whatever hatred arising from hatred there might be for him does not exist at that time.

"Whenever, monks, a monk with the subsiding of thought and examination...etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption, whatever affection arising from affection there might be for him does not exist at that time, whatever hatred arising from affection there might be for him does not exist at that time, whatever affection arising from hatred there might be for him does not exist at that time, whatever hatred arising from hatred there might be for him does not exist at that time.

"Whenever, monks, a monk 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, whatever affection arising from affection there might be for him is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, whatever hatred arising from affection there might be for him is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, whatever affection arising from hatred there might be for him is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, whatever hatred arising from hatred there might be for him is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is called a monk who neither rises up nor resists, neither smoulders nor blazes up nor burns away.

"And how, monks, does a monk rise up? Here, monks, a monk regards form as self, or self as possessing form, or form as in self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in self, or self as in perception; regards formations as self, or self as possessing formations, or formations as in self, or self as in formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, monks, is how a monk rises up.

"And how, monks, does a monk not rise up? Here, monks, a monk does not regard form as self, or self as possessing form, or form as in self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception; does not regard formations as self, or self as possessing formations, or formations as in self, or self as in formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, monks, is how a monk does not rise up.

"And how, monks, does a monk push back? Here, monks, someone responds with abuse to one who abuses, responds with anger to one who is angry, responds with quarrelling to one who quarrels. This, monks, is how a monk pushes back.

"And how, monks, does a monk not push back? Here, monks, someone does not respond with abuse to one who abuses, does not respond with anger to one who is angry, does not respond with quarrelling to one who quarrels. This, monks, is how a monk does not push back.

"And how, monks, does a monk smoke? When there is 'I am', monks, there is 'I am thus', there is 'I am such', there is 'I am otherwise', there is 'I am not', there is 'I am lasting', there is 'I exist', there is 'I exist thus', there is 'I exist such', there is 'I exist otherwise', there is 'May I exist', there is 'May I exist thus', there is 'May I exist such', there is 'May I exist otherwise', there is 'I will be', there is 'I will be thus', there is 'I will be such', there is 'I will be otherwise'. This, monks, is how a monk smokes.

"And how, monks, does a monk not smoke? When there is no 'I am', monks, there is no 'I am thus', there is no 'I am such', there is no 'I am otherwise', there is no 'I am not', there is no 'I am lasting', there is no 'I exist', there is no 'I exist thus', there is no 'I exist such', there is no 'I exist otherwise', there is no 'May I exist', there is no 'May I exist thus', there is no 'May I exist such', there is no 'May I exist otherwise', there is no 'I will be', there is no 'I will be thus', there is no 'I will be such', there is no 'I will be otherwise'. This, monks, is how a monk does not smoke.

"And how, monks, does a monk blaze? When there is 'I am by means of this', monks, there is 'I am thus by means of this', there is 'I am such by means of this', there is 'I am otherwise by means of this', there is 'I am not by means of this', there is 'I am lasting by means of this', there is 'I exist by means of this', there is 'I exist thus by means of this', there is 'I exist such by means of this', there is 'I exist otherwise by means of this', there is 'May I exist by means of this', there is 'May I exist thus by means of this', there is 'May I exist such by means of this', there is 'May I exist otherwise by means of this', there is 'I will be by means of this', there is 'I will be thus by means of this', there is 'I will be such by means of this', there is 'I will be otherwise by means of this'. This, monks, is how a monk blazes.

"And how, monks, does a monk not blaze? When there is no 'I am because of this', monks, there is no 'I am thus because of this', there is no 'I am such because of this', there is no 'I am otherwise because of this', there is no 'I am not because of this', there is no 'I am lasting because of this', there is no 'I exist because of this', there is no 'I exist thus because of this', there is no 'I exist such because of this', there is no 'I exist otherwise because of this', there is no 'May I exist because of this', there is no 'May I exist thus because of this', there is no 'May I exist such because of this', there is no 'May I exist otherwise because of this', there is no 'I will be because of this', there is no 'I will be thus because of this', there is no 'I will be such because of this', there is no 'I will be otherwise because of this'. This, monks, is how a monk does not blaze.

"And how, monks, does a monk meditate fully? Here, monks, a monk's conceit "I am" is not abandoned, not cut off at the root, not made like a palm stump, not obliterated so that it is no longer subject to future arising. This, monks, is how a monk meditates fully.

"And how, monks, does a monk not meditate fully? Here, monks, a monk's conceit "I am" is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is how a monk does not meditate fully. Tenth.

The Great Chapter, fifth.

Here is its summary -

Stream-entry state, Bhaddiya, Sāmugiya, Vappa and Sāḷhā;

Mallika, self-mortification, craving, with affection - these are the ten.

The Fourth Great Fifty is finished.

5. The Fifth Fifty

1. Chapter on the Good Person

1. The Discourse on Training Rules

201. "Monks, I shall teach you about the bad person and one who is worse than a bad person; and about the good person and one who is better than a good person. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is a bad person? Here, monks, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in wine, spirits and intoxicants which cause negligence. This, monks, is called a bad person.

"And what, monks, is one who is worse than a bad person? Here, monks, someone destroys life themselves, and encourages others to destroy life; takes what is not given themselves, and encourages others to take what is not given; engages in sexual misconduct themselves, and encourages others to engage in sexual misconduct; engages in false speech themselves, and encourages others to engage in false speech; indulges in liquors, wines, and intoxicants which are the basis for negligence themselves, and encourages others to indulge in liquors, wines, and intoxicants which are the basis for negligence. This, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone abstains from the destruction of life themselves, and encourages others to abstain from the destruction of life; abstains from taking what is not given themselves, and encourages others to abstain from taking what is not given; abstains from sexual misconduct themselves, and encourages others to abstain from sexual misconduct; abstains from false speech themselves, and encourages others to abstain from false speech; abstains from liquors, wines, and intoxicants which are the basis for negligence themselves, and encourages others to abstain from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is called one who is better than a good person." First.

2. The Discourse on One Without Faith

202. "Monks, I shall teach you about the bad person and one who is worse than a bad person; and about the good person and one who is better than a good person. Listen to it...pe...

"And what, monks, is a bad person? Here, monks, someone is without faith, is shameless, is without fear of wrongdoing, has little learning, is lazy, is unmindful, and lacks wisdom. This, monks, is called a bad person.

"And what, monks, is one who is worse than a bad person? Here, monks, someone is without faith themselves, and encourages others in faithlessness; is shameless themselves, and encourages others in shamelessness; is without fear of wrongdoing themselves, and encourages others in fearlessness of wrongdoing; has little learning themselves, and encourages others in having little learning; is lazy themselves, and encourages others in laziness; is unmindful themselves, and encourages others in unmindfulness; lacks wisdom themselves, and encourages others in lacking wisdom. This, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone has faith, has moral shame, has fear of wrongdoing, is learned, has aroused energy, is mindful, and has wisdom. This, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone is accomplished in faith themselves, and encourages others in the accomplishment of faith; is possessed of moral shame themselves, and encourages others in moral shame; has fear of wrongdoing themselves, and encourages others in fear of wrongdoing; is learned themselves, and encourages others in learning; has aroused energy themselves, and encourages others in the arousal of energy; has established mindfulness themselves, and encourages others in the establishment of mindfulness; is accomplished in wisdom themselves, and encourages others in the accomplishment of wisdom. This, monks, is called one who is better than a good person." The second.

3. The Discourse on Seven Actions

203. "Monks, I shall teach you about the bad person and one who is worse than a bad person; and about the good person and one who is better than a good person. Listen to it...pe...

"And what, monks, is a bad person? Here, monks, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, gossips. This, monks, is called a bad person.

"And what, monks, is one who is worse than a bad person? Here, monks, someone destroys life themselves, and encourages others to destroy life; takes what is not given themselves, and encourages others to take what is not given; engages in sexual misconduct themselves, and encourages others to engage in sexual misconduct; engages in false speech themselves, and encourages others to engage in false speech; engages in divisive speech themselves, and encourages others to engage in divisive speech; engages in harsh speech themselves, and encourages others to engage in harsh speech; engages in idle chatter themselves, and encourages others to engage in idle chatter. This, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone abstains from the destruction of life themselves, and encourages others to abstain from the destruction of life; abstains from taking what is not given themselves, and encourages others to abstain from taking what is not given; abstains from sexual misconduct themselves, and encourages others to abstain from sexual misconduct; abstains from false speech themselves, and encourages others to abstain from false speech; abstains from divisive speech themselves, and encourages others to abstain from divisive speech; abstains from harsh speech themselves, and encourages others to abstain from harsh speech; abstains from idle chatter themselves, and encourages others to abstain from idle chatter. This, monks, is called one who is better than a good person." Third.

4. Discourse on Ten Actions

204. "Monks, I shall teach you about the bad person and one who is worse than a bad person; and about the good person and one who is better than a good person. Listen to it...pe...

"And what, monks, is one who is worse than a bad person? Here, monks, someone destroys life themselves, and encourages others to destroy life... etc... is covetous oneself, and encourages others in covetousness; has a mind of ill will oneself, and encourages others in ill will, has wrong view oneself, and encourages others in wrong view. This, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone abstains from the destruction of life... etc... is not covetous, has a mind without ill will, is of right view. This, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone abstains from the destruction of life themselves, and encourages others to abstain from the destruction of life... etc... is not covetous oneself, and encourages others in non-covetousness; has a mind of non-ill will oneself, and encourages others in non-ill will; has right view oneself, and encourages others in right view. This, monks, is called one who is better than a good person." Fourth.

5. The Discourse on the Eight Factors

205. "Monks, I shall teach you about the bad person and one who is worse than a bad person; and about the good person and one who is better than a good person. Listen to it...pe...

"And what, monks, is a bad person? Here, monks, someone has wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. This, monks, is called a bad person.

"And what, monks, is one who is worse than a bad person? Here, monks, someone has wrong view themselves, and encourages others in wrong view; has wrong intention themselves, and encourages others in wrong intention; has wrong speech themselves, and encourages others in wrong speech; has wrong action themselves, and encourages others in wrong action; has wrong livelihood themselves, and encourages others in wrong livelihood; has wrong effort themselves, and encourages others in wrong effort; has wrong mindfulness themselves, and encourages others in wrong mindfulness; has wrong concentration themselves, and encourages others in wrong concentration. This, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone has right view themselves, and encourages others in right view; has right intention themselves, and encourages others in right intention; has right speech themselves, and encourages others in right speech; has right action themselves, and encourages others in right action; has right livelihood themselves, and encourages others in right livelihood; has right effort themselves, and encourages others in right effort; has right mindfulness themselves, and encourages others in right mindfulness; has right concentration themselves, and encourages others in right concentration. This, monks, is called one who is better than a good person." Fifth.

6. The Discourse on the Ten Paths

206. "Monks, I shall teach you about the bad person and one who is worse than a bad person; and about the good person and one who is better than a good person. Listen to it...pe...

"And what, monks, is a bad person? Here, monks, someone has wrong view... etc... has wrong knowledge, has wrong liberation. This, monks, is called a bad person.

"And what, monks, is one who is worse than a bad person? Here, monks, someone has wrong view themselves, and encourages others in wrong view... etc... has wrong knowledge oneself, and encourages others in wrong knowledge; has wrong liberation oneself, and encourages others in wrong liberation. This, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone has right view... etc... has right knowledge, has right liberation. This, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone has right view themselves, and encourages others in right view... etc... has right knowledge oneself, and encourages others in right knowledge; has right liberation oneself, and encourages others in right liberation. This, monks, is called one who is better than a good person." Sixth.

7. First Discourse on Evil States

207. "Monks, I shall teach you about evil and what is worse than evil; about good and what is better than good. Listen to it...pe...

"And what, monks, is evil? Here, monks, someone destroys life... etc... has wrong view. This, monks, is called evil.

"And what, monks, is one who is worse than evil? Here, monks, someone destroys life themselves, and encourages others to destroy life... etc... has wrong view oneself, and encourages others in wrong view. This, monks, is called one who is worse than evil.

"And what, monks, is good? Here, monks, someone abstains from the destruction of life... etc... has right view. This, monks, is called good.

"And what, monks, is one who is better than good? Here, monks, someone abstains from the destruction of life themselves, and encourages others to abstain from the destruction of life... etc... has right view oneself, and encourages others in right view. This, monks, is called one who is better than good." Seventh.

8. Second Discourse on Evil States

208. "Monks, I shall teach you about evil and what is worse than evil; about good and what is better than good. Listen to them, attend carefully, I shall speak." thus...etc... said this -

"And what, monks, is evil? Here, monks, someone has wrong view... etc... has wrong knowledge, has wrong liberation. This, monks, is called evil.

"And what, monks, is one who is worse than evil? Here, monks, someone has wrong view themselves, and encourages others in wrong view... etc... has wrong knowledge oneself, and encourages others in wrong knowledge; has wrong liberation oneself, and encourages others in wrong liberation. This, monks, is called one who is worse than evil.

"And what, monks, is good? Here, monks, someone has right view... etc... has right knowledge, has right liberation. This, monks, is called good.

"And what, monks, is one who is better than good? Here, monks, someone has right view themselves, and encourages others in right view... etc... has right knowledge oneself, and encourages others in right knowledge; has right liberation oneself, and encourages others in right liberation. This, monks, is called one who is better than good." The eighth.

9. Evil Teachings Discourse (Third)

209. "Monks, I shall teach you about one of evil teachings and one who is worse in evil teachings; and about one of good teachings and one who is better in good teachings. Listen to it...pe...

"And what, monks, is one of evil teachings? Here, monks, someone destroys life... etc... has wrong view. This, monks, is called one of evil teachings.

"And what, monks, is one who is worse than one of evil teachings? Here, monks, someone destroys life themselves, and encourages others to destroy life... etc... has wrong view oneself, and encourages others in wrong view. This, monks, is called one who is worse than one of evil teachings.

"And what, monks, is one of good teachings? Here, monks, someone abstains from the destruction of life... etc... has right view. This, monks, is called one of good teachings.

"And what, monks, is one who is better than one of good teachings? Here, monks, someone abstains from the destruction of life themselves, and encourages others to abstain from the destruction of life... etc... has right view oneself, and encourages others in right view. This, monks, is called one who is better than one of good teachings." Ninth.

10. Fourth Discourse on One of Evil Teachings

210. "Monks, I shall teach you about one of evil teachings and one who is worse in evil teachings; and about one of good teachings and one who is better in good teachings. Listen to it...pe...

"And what, monks, is one of evil teachings? Here, monks, someone has wrong view... etc... has wrong knowledge, has wrong liberation. This, monks, is called one of evil teachings.

"And what, monks, is one who is worse than one of evil teachings? Here, monks, someone has wrong view themselves, and encourages others in wrong view... etc... has wrong knowledge oneself, and encourages others in wrong knowledge; has wrong liberation oneself, and encourages others in wrong liberation. This, monks, is called one who is worse than one of evil teachings.

"And what, monks, is one of good teachings? Here, monks, someone has right view... etc... has right knowledge, has right liberation. This, monks, is called one of good teachings.

"And what, monks, is one who is better than one of good teachings? Here, monks, someone has right view themselves, and encourages others in right view... etc... has right knowledge oneself, and encourages others in right knowledge; has right liberation oneself, and encourages others in right liberation. This, monks, is called one who is better than one of good teachings." Tenth.

Chapter on the Good Person, First.

Here is its summary -

Training precept and faithless, seven actions and also ten actions;

Eightfold and tenfold path, and another two on evil qualities.

2. Chapter on Assemblies

1. Assembly Discourse

211. "Monks, there are these four corrupters of the assembly. Which four? A monk, monks, who is unvirtuous, of evil qualities, is a corrupter of the assembly; a nun, monks, who is unvirtuous, of evil qualities, is a corrupter of the assembly; a male lay follower, monks, who is unvirtuous, of evil qualities, is a corrupter of the assembly; a female lay follower, monks, who is unvirtuous, of evil qualities, is a corrupter of the assembly. These, monks, are the four corrupters of the assembly.

"Monks, there are these four beautifiers of the assembly. Which four? A monk, monks, who is virtuous, of good Teaching, is a beautifier of the assembly; a nun, monks, who is virtuous, of good Teaching, is a beautifier of the assembly; a male lay follower, monks, who is virtuous, of good Teaching, is a beautifier of the assembly; a female lay follower, monks, who is virtuous, of good Teaching, is a beautifier of the assembly. These, monks, are the four beautifiers of the assembly." First.

2. The Discourse on View

212. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? With misconduct of body, misconduct of speech, misconduct of mind, and wrong view - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? With good conduct of body, good conduct of speech, good conduct of mind, and right view - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." The second.

3. Discourse on Ingratitude

213. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? With misconduct of body, misconduct of speech, misconduct of mind, and ingratitude and unthankfulness - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? With good conduct of body, good conduct of speech, good conduct of mind, and gratitude and thankfulness - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." Third.

4. Discourse on the Destroyer of Life

214. ...Pe... destroys life, takes what is not given, engages in sexual misconduct, speaks falsely... etc... abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech. Fourth.

5. First Path Discourse

215. ...Pe... has wrong view, wrong intention, wrong speech, wrong action... etc... has right view, right intention, right speech, right action. Fifth.

6. Second Path Discourse

216. ...Pe... has wrong livelihood, wrong effort, wrong mindfulness, wrong concentration... etc... has right livelihood, right effort, right mindfulness, right concentration. Sixth.

7. First Discourse on the Path of Expression

217. ...Pe... claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognized what has not been cognized... etc... claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognized what has not been cognized. Seventh.

8. Second Discourse on Ways of Expression

218. ...Pe... claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognized what has been cognized... etc... claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognized what has been cognized. The eighth.

9. Discourse on Shamelessness

219. ...Pe... is without faith, is immoral, is shameless, is without fear of wrongdoing... etc... has faith, is virtuous, has moral shame, has fear of wrongdoing. Ninth.

10. The Discourse on the Immoral

220. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? One is without faith, is immoral, is lazy, and lacks wisdom - Monks, possessed of these four qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? Has faith, is virtuous, has aroused energy, and has wisdom - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." Tenth.

The Second Chapter on Assemblies.

Here is its summary -

Assembly, view, ingratitude, and also two on destruction of life and paths;

Two ways of expression were spoken of, and shamelessness with lack of wisdom.

3. Chapter on Misconduct

1. The Discourse on Misconduct

221. "Monks, there are these four kinds of verbal misconduct. What are the four? False speech, divisive speech, harsh speech, idle chatter - these, monks, are the four kinds of verbal misconduct. Monks, there are these four kinds of verbal good conduct. What are the four? Truthful speech, non-divisive speech, gentle speech, wise speech - these, monks, are the four kinds of verbal good conduct." First.

2. The Discourse on View

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

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

3. Discourse on Ingratitude

223. "Monks, possessed of four qualities a fool, an incompetent one, a bad person maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. With which four? With misconduct of body, misconduct of speech, misconduct of mind, and ingratitude and unthankfulness - with these... etc... wise person... with good conduct of body, good conduct of speech, good conduct of mind, and gratitude and thankfulness... etc... Third.

4. Discourse on the Destroyer of Life

224. ... destroys life, takes what is not given, engages in sexual misconduct, speaks falsely... etc... abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech... etc... Fourth.

5. First Path Discourse

225. ... has wrong view, wrong intention, wrong speech, wrong action... etc... has right view, right intention, right speech, right action... etc... Fifth.

6. Second Path Discourse

226. ... has wrong livelihood, wrong effort, wrong mindfulness, wrong concentration... etc... has right livelihood, right effort, right mindfulness, right concentration... etc... Sixth.

7. First Discourse on the Path of Expression

227. ... claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognized what has not been cognized... etc... claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognized what has not been cognized... etc... Seventh.

8. Second Discourse on Ways of Expression

228. ... claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognized what has been cognized... etc... claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognized what has been cognized... etc... The eighth.

9. Discourse on Shamelessness

229. ... is without faith, is immoral, is shameless, is without fear of wrongdoing... etc... has faith, is virtuous, has moral shame, has fear of wrongdoing... etc... Ninth.

10. The Discourse on Poor Wisdom

230. ... One is without faith, is immoral, is lazy, and lacks wisdom... etc... Has faith, is virtuous, has aroused energy, and has wisdom - Monks, possessed of these four qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit." Tenth.

11. Discourse on the Poet

231. "Monks, there are these four poets. Which four? The reflective poet, the learned poet, the meaningful poet, the inspired poet - these, monks, are the four poets." Eleventh.

Chapter on Misconduct is the Third.

Here is its summary -

Misconduct, view, and ingratitude, and two on killing living beings, paths;

Two expressions are spoken of, shamelessness and one with poor wisdom.

4. Chapter on Action

1. The Short Discourse

232. "Monks, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. These, monks, are the four kinds of action that I have proclaimed, having realized them for myself through direct knowledge." First.

2. The Detailed Discourse

233. "Monks, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action.

"And what, monks, is dark action with dark result? Here, monks, someone generates harmful bodily formation, generates harmful verbal formation, generates harmful mental formation. Having generated harmful bodily formation, having generated harmful verbal formation, having generated harmful mental formation, he is reborn in a harmful world. Being reborn in a harmful world, harmful contacts touch him. Being touched by harmful contacts, he feels harmful feeling that is exclusively painful, just like hell-beings. This, monks, is called dark action with dark result.

"And what, monks, is bright action with bright result? Here, monks, someone generates harmless bodily formation, generates harmless verbal formation, generates harmless mental formation. Having generated harmless bodily formation, having generated harmless verbal formation, having generated harmless mental formation, he is reborn in a harmless world. Being reborn in a harmless world, harmless contacts touch him. Being touched by harmless contacts, he feels harmless feeling that is exclusively pleasant, just like the Refulgent deities. This, monks, is called bright action with bright result.

"And what, monks, is dark-and-bright action with dark-and-bright result? Here, monks, someone generates both harmful and harmless bodily formation, generates both harmful and harmless verbal formation, generates both harmful and harmless mental formation. Having generated both harmful and harmless bodily formation, having generated both harmful and harmless verbal formation, having generated both harmful and harmless mental formation, he is reborn in a world that is both harmful and harmless. Being reborn in a world that is both harmful and harmless, both harmful and harmless contacts touch him. Being touched by both harmful and harmless contacts, he feels both harmful and harmless feeling that is mixed with pleasure and pain, just like human beings and certain deities and certain beings in the lower worlds. This, monks, is called dark-and-bright action with dark-and-bright result.

"And what, monks, is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action? Here, monks, the volition for abandoning that dark action with dark result, the volition for abandoning that bright action with bright result, the volition for abandoning that dark-and-bright action with dark-and-bright result - this, monks, is called action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. These, monks, are the four kinds of action that I have proclaimed, having realized them for myself through direct knowledge." The second.

3. The Discourse on Soṇakāyana

234. Then the brahmin Sikhāmoggallāna approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Sikhāmoggallāna said this to the Blessed One -

"In recent days, Master Gotama, the young man Soṇakāyana came to see me; having approached, he said this to me - 'The ascetic Gotama proclaims the non-doing of all actions, and in proclaiming the non-doing of all actions, he teaches the annihilation of the world - sir, this world exists through morally determinate action, it is established upon the arousal of action.'"

"Brahmin, I do not even recall seeing the brahmin student Soṇakāyana; from where indeed could such a discussion arise! "Brahmin, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, brahmin, dark action with dark result; there is, brahmin, bright action with bright result; there is, brahmin, dark-and-bright action with dark-and-bright result; there is, brahmin, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action.

"And what, brahmin, is dark action with dark result? Here, brahmin, someone generates harmful bodily formation, generates harmful verbal formation, generates harmful mental formation. Having generated harmful bodily formation, having generated harmful verbal formation, having generated harmful mental formation, he is reborn in a harmful world. Being reborn in a harmful world, harmful contacts touch him. Being touched by harmful contacts, he feels harmful feeling that is exclusively painful, just like hell-beings. This, brahmin, is called dark action with dark result.

"And what, brahmin, is bright action with bright result? Here, brahmin, someone generates harmless bodily formation, generates harmless verbal formation, generates harmless mental formation. Having generated harmless bodily formation, having generated harmless verbal formation, having generated harmless mental formation, he is reborn in a harmless world. Being reborn in a harmless world, harmless contacts touch him. Being touched by harmless contacts, he feels harmless feeling that is exclusively pleasant, just like the Refulgent deities. This, brahmin, is called bright action with bright result.

"And what, brahmin, is dark-and-bright action with dark-and-bright result? Here, brahmin, someone generates both harmful and harmless bodily formation, generates both harmful and harmless verbal formation, generates both harmful and harmless mental formation. Having generated both harmful and harmless bodily formation, having generated both harmful and harmless verbal formation, having generated both harmful and harmless mental formation, he is reborn in a world that is both harmful and harmless. Being reborn in a world that is both harmful and harmless, both harmful and harmless contacts touch him. Being touched by both harmful and harmless contacts, he feels both harmful and harmless feeling that is mixed with pleasure and pain, just like human beings and certain deities and certain beings in the lower worlds. This, brahmin, is called dark-and-bright action with dark-and-bright result.

"And what, brahmin, is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action? Here, brahmin, the volition for abandoning that dark action with dark result, the volition for abandoning that bright action with bright result, the volition for abandoning that dark-and-bright action with dark-and-bright result - this, brahmin, is called action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. "Brahmin, these are the four kinds of action that I have proclaimed, having realized them for myself through direct knowledge." Third.

4. The First Discourse on Training Rules

235. "Monks, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. And what, monks, is dark action with dark result? Here, monks, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in wine, spirits and intoxicants which cause negligence. This, monks, is called dark action with dark result.

"And what, monks, is bright action with bright result? Here, monks, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is called bright action with bright result.

"And what, monks, is dark-and-bright action with dark-and-bright result? Here, monks, someone generates both harmful and harmless bodily formation... etc... this, monks, is called dark-and-bright action with dark-and-bright result.

"And what, monks, is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action? Here, monks, that dark action with dark result...etc... this, monks, is called action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. These, monks, are the four kinds of action that I have proclaimed, having realized them for myself through direct knowledge." Fourth.

5. The Second Discourse on Training Rules

236. "Monks, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action.

"And what, monks, is dark action with dark result? Here, monks, someone has deprived his mother of life, has deprived his father of life, has deprived an arahant of life, has with a corrupted mind drawn the blood of the Truth Finder, has caused a schism in the Community. This, monks, is called dark action with dark result.

"And what, monks, is bright action with bright result? Here, monks, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view. This, monks, is called bright action with bright result.

6. The Discourse on the Noble Path

237. "Monks, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action.

"And what, monks, is dark action with dark result? Here, monks, someone generates harmful bodily formation... etc... this, monks, is called dark action with dark result.

"And what, monks, is bright action with bright result? Here, monks, someone generates harmless bodily formation... etc... this, monks, is called bright action with bright result.

"And what, monks, is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action? right view... etc... right concentration. This, monks, is called action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. These, monks, are the four kinds of action that I have proclaimed, having realized them for myself through direct knowledge." Sixth.

7. The Discourse on the Enlightenment Factors

238. "Monks, there are these four kinds of action... etc... dark with dark result... etc... here, monks, someone generates harmful bodily formation... etc... this, monks, is called dark action with dark result.

"And what, monks, is bright action with bright result? Here, monks, someone generates harmless bodily formation... etc... this, monks, is called bright action with bright result.

"And what, monks, is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action? The mindfulness enlightenment factor, the investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor - this, monks, is called action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. These, monks, are the four kinds of action that I have proclaimed, having realized them for myself through direct knowledge." Seventh.

8. The Discourse on the Blameworthy

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

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

9. The Discourse on Harmlessness

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

"Monks, possessed of four qualities one is cast into heaven as surely as if they had been carried there. With which four? with harmless bodily action, with harmless verbal action, with harmless mental action, with harmless view - Monks, possessed of these four qualities one is cast into heaven as surely as if they had been carried there." Ninth.

10. The Discourse on the Ascetic

241. "Here only, monks, is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; other doctrines are empty of ascetics" - so it is, monks, rightly roar the lion's roar.

"And what, monks, is the first ascetic? Here, monks, with the utter destruction of three fetters, a monk becomes a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. This, monks, is the first ascetic.

"And what, monks, is the second ascetic? Here, monks, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, a monk becomes a once-returner, coming back to this world only once more to make an end of suffering. This, monks, is the second ascetic.

"And what, monks, is the third ascetic? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This, monks, is the third ascetic.

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

Here only, monks, is the first ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; other doctrines are empty of ascetics' - so it is, monks, rightly roar the lion's roar." Tenth.

11. Discourse on the Benefits of a Superior Person

242. "Monks, four benefits can be expected from relying on a superior person. Which four? One grows in noble virtuous behaviour, grows in noble concentration, grows in noble wisdom, grows in noble liberation - monks, these four benefits can be expected from relying on a superior person." Eleventh.

Chapter on Action, Fourth.

Here is its summary -

Concise and detailed with Soṇakāyana,

Training precept, noble path and enlightenment factor;

Both blameworthy and harmless,

And benefits of being an ascetic and a good person.

5. Chapter on Fear of Offences

1. Discourse on the Schismatic of the Community

243. On one occasion the Blessed One was dwelling at Kosambī in Ghosita'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. When the Venerable Ānanda was seated to one side, the Blessed One said this to him - "Has that litigation been settled, Ānanda?" "How could that litigation be settled, Venerable Sir! Venerable Sir, Bāhiya, a resident pupil of the Venerable Anuruddha, has been standing for a complete aeon for the schism of the Community. And the Venerable Anuruddha does not think he should utter even a single word about it."

"But Ānanda, when does Anuruddha ever involve himself in litigations in the midst of the Community! "Ānanda, do not all litigations that arise get settled by you and by Sāriputta and Moggallāna?

"Ānanda, seeing these four benefits, an evil monk delights in causing schism in the Community. Which four? Here, Ānanda, an evil monk is immoral, of evil nature, of impure and suspicious conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, inwardly rotten, corrupted, of depraved nature. He thinks thus: 'If the monks should know about me - that I am 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 - united they would expel me; but divided they will not expel me.' This, Ānanda, is the first benefit seeing which an evil monk delights in causing schism in the Community.

"Furthermore, Ānanda, an evil monk has wrong view, is possessed of extreme views. He thinks thus: 'If the monks should know about me - that I hold wrong views and am possessed of extreme views - united they would expel me; but divided they will not expel me.' This, Ānanda, is the second benefit seeing which an evil monk delights in causing schism in the Community.

"Furthermore, Ānanda, an evil monk has wrong livelihood, makes their living by wrong livelihood. He thinks thus: 'If the monks should know about me - that I have wrong livelihood, make my living by wrong livelihood - united they would expel me; but divided they will not expel me.' This, Ānanda, is the third benefit seeing which an evil monk delights in causing schism in the Community.

"Furthermore, Ānanda, an evil monk desires gain, desires honour, desires not to be despised. He thinks thus: 'If the monks should know about me - that I am desirous of gain and honour, desirous of not being despised - united they will not honour me, will not respect me, will not esteem me, will not worship me; but divided they will honour me, respect me, esteem me, worship me.' This, Ānanda, is the fourth benefit seeing which an evil monk delights in causing schism in the Community. These, Ānanda, are the four benefits seeing which an evil monk delights in causing schism in the Community." First.

2. The Discourse on Fear of Offences

244. "Monks, there are these four fears of offences. What are the four? Just as, monks, they might catch a thief, a criminal and show him to the king - 'Your majesty, this is a thief, a criminal. May your majesty inflict punishment on him.' The king might say this to him: 'Go, sirs, bind this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then take him out by the south gate and behead him south of the city.' The king's men would bind his arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then take him out by the south gate and behead him south of the city. Then a certain person standing on the ground might think thus: 'Indeed this person has done an evil deed, blameworthy, deserving of beheading. For indeed the king's men will bind his arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then take him out by the south gate and behead him south of the city! I should not do such an evil deed, blameworthy, deserving of beheading.' Even so, monks, for any monk or Buddhist nun who has such an acute perception of fear established regarding the offences of defeat. This can be expected of them: Either not having committed an offence of defeat they will not commit one, or having committed an offence of defeat they will make amends in accordance with the Teaching.

"Just as, monks, a person wearing a black cloth, with dishevelled hair, carrying a pestle on his shoulder, having approached a large crowd might say: 'Venerable Sir, I did an evil deed, blameworthy, deserving the pestle. I will do what makes the venerable ones satisfied.' Then a certain person standing on the ground might think thus: 'Indeed this person has done an evil deed, blameworthy, deserving the pestle. For indeed wearing a black cloth, with dishevelled hair, carrying a pestle on his shoulder, having approached a large crowd he will say: 'Venerable Sir, I did an evil deed, blameworthy, deserving the pestle. I will do what makes the venerable ones satisfied.' I should not do such an evil deed, blameworthy, deserving the pestle.' Even so, monks, for any monk or Buddhist nun who has such an acute perception of fear established regarding the offences requiring a formal meeting of the Community, this is to be expected: Either not having committed an offence requiring a formal meeting of the Community they will not commit one, or having committed an offence requiring a formal meeting of the Community they will make amends in accordance with the Teaching.

"Just as, monks, a person wearing a black cloth, with dishevelled hair, carrying an ash-bag on his shoulder, having approached a large crowd might say: 'Venerable Sir, I did an evil deed, blameworthy, deserving the ash-bag. I will do what makes the venerable ones satisfied.' Then a certain person standing on the ground might think thus: 'Indeed this person has done an evil deed, blameworthy, deserving the ash-bag. For indeed wearing a black cloth, with dishevelled hair, carrying an ash-bag on his shoulder, having approached a large crowd he will say: 'Venerable Sir, I did an evil deed, blameworthy, deserving the ash-bag; I will do what makes the venerable ones satisfied.' I should not do such an evil deed, blameworthy, deserving the ash-bag.' Even so, monks, for any monk or Buddhist nun who has such an acute perception of fear established regarding the offences of expiation, this is to be expected: Either not having committed an offence of expiation they will not commit one, or having committed an offence of expiation they will make amends in accordance with the Teaching.

"Just as, monks, a person wearing a black cloth, with dishevelled hair, having approached a large crowd might say: 'Venerable Sir, I did an evil deed, blameworthy, deserving censure. I will do what makes the venerable ones satisfied.' Then a certain person standing on the ground might think thus: 'Indeed this person has done an evil deed, blameworthy, deserving censure. For indeed wearing a black cloth, with dishevelled hair, having approached a large crowd he will say: 'Venerable Sir, I did an evil deed, blameworthy, deserving censure; I will do what makes the venerable ones satisfied.' I should not do such an evil deed, blameworthy, deserving censure.' Even so, monks, for any monk or Buddhist nun who has such an acute perception of fear established regarding the offences requiring acknowledgement, this is to be expected: Either not having committed an offence requiring acknowledgement they will not commit one, or having committed an offence requiring acknowledgement they will make amends in accordance with the Teaching. These, monks, are the four fears of offences." The second.

3. The Discourse on the Benefits of Training

245. "This holy life, monks, is lived for the benefit of training, with wisdom as its leader, with liberation as its core, with mindfulness as its authority. And how, monks, is it for the benefit of training? Here, monks, I have laid down for my disciples the training in proper conduct for inspiring confidence in those without confidence and for increasing confidence in those with confidence. In whatever way, monks, I have laid down for my disciples the training in proper conduct for inspiring confidence in those without confidence and for increasing confidence in those with confidence, in that way one makes no breaks, makes no gaps, makes no blotches, makes no blemishes in that training, and trains in the training rules he has undertaken.

"Furthermore, monks, I have laid down for my disciples the training in the fundamentals of the holy life for the complete destruction of suffering. In whatever way, monks, I have laid down for my disciples the training in the fundamentals of the holy life for the complete destruction of suffering, in that way one makes no breaks, makes no gaps, makes no blotches, makes no blemishes in that training, and trains in the training rules he has undertaken. This, monks, is how it is for the benefit of training.

And how, monks, is it with wisdom as the highest? Here, monks, I have taught the teachings to my disciples for the complete destruction of suffering. In whatever way, monks, I have taught the teachings to my disciples for the complete destruction of suffering, in that way those teachings are examined with wisdom. This, monks, is how it is with wisdom as the highest.

"And how, monks, is liberation the essence? Here, monks, I have taught the teachings to my disciples for the complete destruction of suffering. In whatever way, monks, I have taught the teachings to my disciples for the complete destruction of suffering, in that way those teachings are experienced with liberation. This, monks, is how liberation is the essence.

"And how, monks, is mindfulness the governing principle? 'Thus I will either fulfil the unfulfilled training in proper conduct, or I will assist with wisdom here and there the fulfilled training in proper conduct' - mindfulness is well established internally. 'Thus I will either fulfil the unfulfilled training in the fundamentals of the holy life, or I will assist with wisdom here and there the fulfilled training in the fundamentals of the holy life' - mindfulness is well established internally. 'Thus I will either examine with wisdom the Teaching that has not been examined, or I will assist with wisdom here and there the Teaching that has been examined' - mindfulness is well established internally. 'Thus I will either touch with liberation the state that has not been touched, or I will assist with wisdom here and there the state that has been touched' - mindfulness is well established internally. This, monks, is how mindfulness is the governing principle. "When it was said 'This holy life is lived for the benefit of training, with wisdom as its leader, with liberation as its core, with mindfulness as its authority', it was said with reference to this." Third.

4. The Discourse on Ways of Lying Down

246. "Monks, there are these four ways of lying down. What are the four? The ghost's way of lying down, the sensualist's way of lying down, the lion's way of lying down, and the Truth Finder's way of lying down. And what, monks, is the ghost's way of lying down? For the most part, monks, ghosts lie on their backs; This, monks, is called the ghost's way of lying down.

"And what, monks, is the sensualist's way of lying down? For the most part, monks, sensualists lie down on their left side; this, monks, is called the sensualist's way of lying down.

"And what, monks, is the lion's way of lying down? Monks, the lion, king of beasts, lies down on his right side, placing foot on foot, having inserted his tail between his thighs. Having awakened, he raises his front body and looks back at his hind body. If, monks, the lion, king of beasts, sees anything of his body that is distracted or scattered, then, monks, the lion, king of beasts, becomes displeased. But if, monks, the lion, king of beasts, sees nothing of his body that is distracted or scattered, then, monks, the lion, king of beasts, becomes pleased. This, monks, is called the lion's way of lying down.

"And what, monks, is the Truth Finder's way of lying down? Here, monks, the Truth Finder, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. This, monks, is called the Truth Finder's way of lying down. These, monks, are the four ways of lying down." Fourth.

5. The Discourse on Those Worthy of a Monument

247. "Monks, there are these four who are worthy of a monument. Which four? A Truth Finder, an Arahant, a Perfectly Enlightened One is worthy of a monument, a Paccekabuddha is worthy of a monument, a disciple of the Truth Finder is worthy of a monument, and a wheel-turning monarch is worthy of a monument - these, monks, are the four who are worthy of a monument." Fifth.

6. The Discourse on the Growth of Wisdom

248. "Monks, these four things lead to the growth of wisdom. Which four? Association with superior persons, hearing the true Teaching, careful attention, practice in accordance with the Teaching - these four things, monks, lead to the growth of wisdom." Sixth.

7. The Discourse on Being Very Helpful

249. "Monks, these four things are very helpful for one who has become a human being. Which four? Association with superior persons, hearing the true Teaching, careful attention, practice in accordance with the Teaching - these four things, monks, are very helpful for one who has become a human being." Seventh.

8. First Discourse on Expression

250. "Monks, there are these four ignoble expressions. Which four? Claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognized what has not been cognized - these, monks, are the four ignoble expressions." The eighth.

9. Second Discourse on Expression

251. "Monks, there are these four noble expressions. Which four? Claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognized what has not been cognized - these, monks, are the four noble expressions." Ninth.

10. Third Discourse on Expressions

252. "Monks, there are these four ignoble expressions. Which four? Claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognized what has been cognized - these, monks, are the four ignoble expressions." Tenth.

11. Fourth Discourse on Expression

253. "Monks, there are these four noble expressions. Which four? Claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognized what has been cognized - these, monks, are the four noble expressions." Eleventh.

Chapter on Fear of Offences is the Fifth.

Here is its summary -

Division, offence and training, excellence and worthy of a shrine;

Growth in wisdom, great benefit, four expressions are maintained.

The fifth fifty is completed.

6. Chapter on Direct Knowledge

1. Discourse on Direct Knowledge

254. "Monks, there are these four things. Which four? Monks, there are things that should be fully understood with direct knowledge; monks, there are things that should be abandoned with direct knowledge; monks, there are things that should be developed with direct knowledge; monks, there are things that should be realized with direct knowledge.

"And what, monks, are the things that should be fully understood with direct knowledge? The five aggregates of clinging - these, monks, are called the things that should be fully understood with direct knowledge.

"And what, monks, are the things that should be abandoned with direct knowledge? Ignorance and craving for existence - these, monks, are called the things that should be abandoned with direct knowledge.

"And what, monks, are the things that should be developed with direct knowledge? Serenity and insight - these, monks, are called the things that should be developed with direct knowledge.

"And what, monks, are the things that should be realized with direct knowledge? True knowledge and liberation - these, monks, are called the things that should be realized with direct knowledge. These, monks, are the four things." First.

2. The Discourse on Quests

255. "Monks, there are these four ignoble quests. What are the four? Here, monks, someone being themselves subject to aging, seeks what is also subject to aging; being themselves subject to sickness, seeks what is also subject to sickness; being themselves subject to death, seeks what is also subject to death; being themselves subject to defilement, seeks what is also subject to defilement. These, monks, are the four ignoble quests.

"Monks, there are these four noble quests. What are the four? Here, monks, someone being themselves subject to aging, having understood the danger in what is subject to aging, seeks the ageless, unsurpassed security from bondage, Nibbāna; being themselves subject to sickness, having understood the danger in what is subject to sickness, seeks the sickless, unsurpassed security from bondage, Nibbāna; being themselves subject to death, having understood the danger in what is subject to death, seeks the Deathless, unsurpassed security from bondage, Nibbāna; being themselves subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled, unsurpassed security from bondage, Nibbāna. These, monks, are the four noble quests." The second.

3. Discourse on Means of Sustaining Favorable Relationships

256. "Monks, there are these four means of sustaining favorable relationships. What are the four? Giving, kindly speech, beneficial conduct, impartiality - these, monks, are the four means of sustaining favorable relationships."

4. Discourse to Mālukyaputta

257. Then the Venerable Mālukyaputta 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 Mālukyaputta said this to the Blessed One -

"It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Now what shall we say to young monks, Mālukyaputta; for indeed you who are old, aged, elderly ask for an exhortation in brief from the Truth Finder!" "May the Blessed One teach me the Teaching in brief, Venerable Sir; may the Fortunate One teach me the Teaching in brief. Perhaps I might understand the meaning of the Blessed One's words; perhaps I might be an heir to the Blessed One's words."

"Mālukyaputta, there are these four grounds for the arising of craving where a monk's craving, when arising, arises. Which four? Mālukyaputta, craving arises in a monk when arising because of robes. Mālukyaputta, craving arises in a monk when arising because of almsfood. Mālukyaputta, craving arises in a monk when arising because of lodging. Mālukyaputta, craving arises in a monk when arising because of this or that state of existence. These, Mālukyaputta, are the four grounds for the arising of craving where a monk's craving, when arising, arises. When, Mālukyaputta, a monk's craving is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, this is called, Mālukyaputta, 'a monk who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'"

Then the Venerable Mālukyaputta, having been exhorted by the Blessed One with this exhortation, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the Venerable Mālukyaputta, 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 Mālukyaputta became one of the Arahants. Fourth.

5. Family Sutta

258. "Monks, whatever families have attained greatness in wealth and do not last long, all of them are due to four states, or to one or another of them. With which four? They do not seek what is lost, they do not repair what is worn out, they are immoderate in eating and drinking, and they put an unvirtuous woman or man in a position of authority. Monks, whatever families have attained greatness in wealth and do not last long, all of them are due to these four states, or to one or another of them.

"Monks, whatever families have attained greatness in wealth and last long, all of them are due to four states, or to one or another of them. With which four? They seek what is lost, they repair what is worn out, they are moderate in eating and drinking, and they put a virtuous woman or man in a position of authority. Monks, whatever families have attained greatness in wealth and last long, all of them are due to these four states, or to one or another of them." Fifth.

6. First Thoroughbred Discourse

259. "Monks, possessed of four factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which four? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, endowed with speed, and endowed with proper height and girth. Monks, possessed of these four factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself.

"Even so, monks, possessed of four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which four? Here, monks, a monk is endowed with beauty, endowed with strength, endowed with speed, and endowed with proper height and girth.

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

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

"And how, monks, is a monk endowed with speed? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This, monks, is how a monk is endowed with speed.

"And how, monks, is a monk endowed with proper height and girth? Here, monks, a monk is a recipient of robes, almsfood, lodgings and medicinal requisites. This, monks, is how a monk is endowed with proper height and girth.

"Monks, possessed of these four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Sixth.

7. The Second Discourse on the Thoroughbred

260. "Monks, possessed of four factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which four? Here, monks, a king's good thoroughbred horse is endowed with beauty, endowed with strength, endowed with speed, and endowed with proper height and girth. Monks, possessed of these four factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself.

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

"And how, monks, is a monk endowed with speed? Here, monks, with the destruction of the taints...etc... having realized it for himself, he enters and dwells. This, monks, is how a monk is endowed with speed.

"Monks, possessed of these four qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Seventh.

8. The Discourse on the Fool

261. "Monks, there are these four powers. What are the four? The power of energy, the power of mindfulness, the power of concentration, the power of wisdom - these, monks, are the four powers." The eighth.

9. The Discourse on the Forest

262. "Monks, possessed of four qualities a monk is not fit to resort to remote lodgings in forests and woodlands. With which four? With thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness, and being unwise, stupid, dull-witted - monks, possessed of these four qualities a monk is not fit to resort to remote lodgings in forests and woodlands.

"Monks, possessed of four qualities a monk is fit to resort to remote lodgings in forests and woodlands. With which four? With thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness, and has wisdom, not dull, not stupid - monks, possessed of these four qualities a monk is fit to resort to remote lodgings in forests and woodlands." Ninth.

10. Discourse on Action

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

"Monks, possessed of four qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit. With which four? With blameless bodily action, with blameless verbal action, with blameless mental action, with blameless view - Monks, possessed of these four qualities a wise person, a competent one, a good person maintains himself unwounded and undamaged, is blameless and not subject to reproach by the wise, and generates much merit." Tenth.

Chapter Six on Direct Knowledge.

Here is its summary -

Direct knowledge and quest, compilation and Mālukyaputta;

Family and two thoroughbreds, strength and forest action.

7. Chapter on Courses of Action

1. Discourse on the Destroyer of Life

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

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

2. The Discourse on Taking What is Not Given

265. "Monks, possessed of four qualities one is cast into hell as surely as if they had been carried there. With which four? One takes what is not given oneself, encourages others to take what is not given, approves of taking what is not given, and speaks in praise of taking what is not given - with these... etc...

"One abstains from taking what is not given oneself, encourages others to abstain from taking what is not given, approves of abstaining from taking what is not given, and speaks in praise of abstaining from taking what is not given - Monks...etc... The second.

3. The Discourse on Sexual Misconduct

266. ... One engages in sexual misconduct oneself, encourages others to engage in sexual misconduct, approves of sexual misconduct, and speaks in praise of sexual misconduct - with these... etc...

One abstains from sexual misconduct oneself, encourages others to abstain from sexual misconduct, approves of abstaining from sexual misconduct, and speaks in praise of abstaining from sexual misconduct - with these... etc... Third.

4. Discourse on False Speakers

267. ... One engages in false speech oneself, encourages others to engage in false speech, approves of false speech, and speaks in praise of false speech - with these... etc...

One abstains from false speech oneself, encourages others to abstain from false speech, approves of abstaining from false speech, and speaks in praise of abstaining from false speech - with these... etc... Fourth.

5. Discourse on Divisive Speech

268. ... One engages in divisive speech oneself, encourages others to engage in divisive speech, approves of divisive speech, and speaks in praise of divisive speech - with these... etc...

One abstains from divisive speech oneself, encourages others to abstain from divisive speech, approves of abstaining from divisive speech, and speaks in praise of abstaining from divisive speech - with these... etc... Fifth.

6. Discourse on Harsh Speech

269. ... One engages in harsh speech oneself, encourages others to engage in harsh speech, approves of harsh speech, and speaks in praise of harsh speech... etc...

One abstains from harsh speech oneself, encourages others to abstain from harsh speech, approves of abstaining from harsh speech, and speaks in praise of abstaining from harsh speech - with these... etc... Sixth.

7. Discourse on Idle Chatter

270. ... One engages in idle chatter oneself, encourages others to engage in idle chatter, approves of idle chatter, and speaks in praise of idle chatter - with these... etc...

One abstains from idle chatter oneself, encourages others to abstain from idle chatter, approves of abstaining from idle chatter, and speaks in praise of abstaining from idle chatter - Monks...etc... Seventh.

8. The Discourse on the Covetous

271. ... One is covetous oneself, encourages others in covetousness, approves of covetousness, and speaks in praise of covetousness... etc...

"One is not covetous oneself, encourages others in non-covetousness, approves of non-covetousness, and speaks in praise of non-covetousness - with these... etc... The eighth.

9. Discourse on One with a Mind of Ill Will

272. ... One has a mind of ill will oneself, encourages others in ill will, approves of ill will, and speaks in praise of ill will - with these... etc...

One has a mind of non-ill will oneself, encourages others in non-ill will, approves of non-ill will, and speaks in praise of non-ill will - with these... etc... Ninth.

10. Wrong View Discourse

273. ... One has wrong view oneself, encourages others in wrong view, approves of wrong view, and speaks in praise of wrong view - with these... etc...

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

The seventh chapter on Courses of Action.

8. Chapter on Lust

1. The Discourse on the Foundations of Mindfulness

274. "For direct knowledge of lust, monks, four things should be developed. Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. For direct knowledge of lust, monks, these four things should be developed." First.

2. Right Striving

275. "For direct knowledge of lust, monks, four things should be developed. Which four? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; ...pe... for the abandoning of arisen evil unwholesome states... ...pe... for the arising of unarisen wholesome states... he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states. For direct knowledge of lust, monks, these four things should be developed." The second.

3. The Discourse on the Basis for Spiritual Power

276. "For direct knowledge of lust, monks, four things should be developed. Which four? Here, monks, a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving; concentration due to energy...etc... concentration due to mind...etc... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. For direct knowledge of lust, monks, these four things should be developed." Third.

4-30.

Suttas on Full Understanding and Others

277-303. "For full understanding of lust, monks... etc... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment four things should be developed...etc... Thirtieth.

31-510.

Suttas on Direct Knowledge of Hatred and Others

304-783. "Of hatred...etc... of delusion... of anger... of resentment... of contempt... of insolence... of envy... of selfishness... of deceit... of fraud... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for direct knowledge of negligence... for full understanding... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment these four things should be developed." The Five Hundred and Tenth.

The Chapter on Lust is finished.

The Book of the Fours is concluded.

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04. The Book of the Fours

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The Numerical Discourses

The Book of the Fours

1.

First Fifty

1.

The Chapter on Bhaṇḍagāma

1.

The Discourse on Understanding

2.

The Discourse on the Fallen

3.

First Discourse on the Wounded

4.

The Second Discourse on the Wounded

5.

Discourse on Going with the Stream

6.

The Discourse on Little Learning

7.

The Discourse on Beauty

8.

The Discourse on Self-Confidence

9.

The Discourse on the Arising of Craving

10.

The Discourse on Bondage

2.

Chapter on Prowling

1.

Discourse on Prowling

2.

The Discourse on Virtuous Behaviour

3.

The Discourse on Striving

4.

The Discourse on Restraint

5.

Description Discourse

6.

Subtle Discourse

7.

First Discourse on Wrong Courses

8.

Second Discourse on Wrong Course

9.

Third Discourse on Wrong Courses

10.

The Discourse on the Meal Distributor

3.

Chapter on Uruvelā

1.

First Discourse at Uruvelā

2.

The Second Discourse at Uruvelā

3.

Discourse on the World

4.

The Discourse at Kāḷaka's Park

5.

The Discourse on the Holy Life

6.

The Discourse on Deceit

7.

Discourse on Contentment

8.

Discourse on the Noble Lineage

9.

The Discourse on Principles of the Teaching

10.

Discourse with a Wanderer