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

The Collection of the Numerical Discourses

The Book of the Fives

1.

The First Fifty

1.

The Chapter on the Trainee’s Powers

1.

The Short Discourse

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

"Monks, there are these five powers of one in training. What are the five? The power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom - these, monks, are the five powers of a trainee.

"Therefore, monks, you should train thus: 'We will be endowed with the trainee's power of faith, we will be endowed with the trainee's power of moral shame, we will be endowed with the trainee's power of fear of wrongdoing, we will be endowed with the trainee's power of energy, we will be endowed with the trainee's power of wisdom.' This is how you should train." This is what the Blessed One said. Those monks delighted in what the Blessed One had said. First.

2.

The Detailed Discourse

2. "Monks, there are these five powers of one in training. What are the five? The power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom. And what, monks, is the power of faith? Here, monks, 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, monks, is called the power of faith.

"And what, monks, is the power of moral shame? Here, monks, a noble disciple has a sense of shame, he is ashamed of misconduct by body, misconduct by speech, misconduct by mind, he is ashamed of acquiring evil unwholesome states. This, monks, is called the power of shame.

"And what, monks, is the power of moral dread? Here, monks, a noble disciple has moral dread, he dreads misconduct by body, misconduct by speech, misconduct by mind, he dreads acquiring evil unwholesome states. This, monks, is called the power of moral dread.

"And what, monks, is the power of energy? Here, monks, a noble disciple 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 called the power of energy.

"And what, monks, is the power of wisdom? Here, monks, a noble disciple is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, monks, is called the power of wisdom. These, monks, are the five powers of a trainee.

"Therefore, monks, you should train thus: 'We will be endowed with the trainee's power of faith, with the trainee's power of moral shame... with the trainee's power of fear of wrongdoing... with the trainee's power of energy... we will be endowed with the trainee's power of wisdom.' This is how you should train." The second.

3.

Discourse on Suffering

3. "Monks, possessed of five qualities a monk dwells in suffering in this very life, with vexation, with anguish, with passion, and with the breaking up of the body, after death, a bad destination is to be expected. What are the five? Here, monks, a monk is without faith, is shameless, is without fear of wrongdoing, is lazy, and lacks wisdom. Monks, possessed of these five qualities a monk dwells in suffering in this very life, with vexation, with anguish, with passion, and with the breaking up of the body, after death, a bad destination is to be expected.

"Monks, possessed of five qualities a monk dwells in happiness in this very life, without vexation, without anguish, without passion, and with the breaking up of the body, after death, a good destination is to be expected. What are the five? Here, monks, a monk has faith, has moral shame, has fear of wrongdoing, has aroused energy, and has wisdom. Monks, possessed of these five qualities a monk dwells in happiness in this very life, without vexation, without despair, without passion, and with the breaking up of the body, after death, a good destination is to be expected." Third.

4.

The Discourse on Being Cast

4. "Monks, possessed of five qualities a monk is cast into hell as surely as if they had been carried there. What are the five? Here, monks, a monk is without faith, is shameless, is without fear of wrongdoing, is lazy, and lacks wisdom. Monks, possessed of these five qualities a monk is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a monk is cast into heaven as surely as if they had been carried there. What are the five? Here, monks, a monk has faith, has moral shame, has fear of wrongdoing, has aroused energy, and has wisdom. Monks, possessed of these five qualities a monk is cast into heaven as surely as if they had been carried there." Fourth.

5.

Training Discourse

5. "Monks, if any monk or Buddhist nun, having rejected the training, reverts to the inferior, five reasonable consequences of their statement give ground for criticism in this very life. What are the five? You had no faith in wholesome qualities, you had no sense of shame in wholesome qualities, you had no fear of wrongdoing in wholesome qualities, you had no energy in wholesome qualities, you had no wisdom in wholesome qualities. Monks, if any monk or Buddhist nun, having rejected the training, reverts to the inferior, these five reasonable consequences of their statement give ground for criticism in this very life.

"Monks, if any monk or Buddhist nun, despite the pain and displeasure, with tears streaming down their face and weeping, lives the holy life that is utterly perfect and pure, five reasonable consequences of their statement give ground for praise in this very life. What are the five? You had faith in wholesome qualities, you had sense of shame in wholesome qualities, you had fear of wrongdoing in wholesome qualities, you had energy in wholesome qualities, you had wisdom in wholesome qualities. Monks, if any monk or Buddhist nun, despite the pain and displeasure, with tears streaming down their face and weeping, lives the holy life that is utterly perfect and pure, these five reasonable consequences of their statement give ground for praise in this very life. Fifth.

6.

The Discourse on Attainment

6. "Monks, there is no attainment of the unwholesome so long as faith is present in wholesome states. But when, monks, faith has disappeared and faithlessness remains having taken over; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as moral shame is present in wholesome states. But when, monks, moral shame has disappeared and shamelessness remains having taken over; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as fear of wrongdoing is present in wholesome states. But when, monks, fear of wrongdoing has disappeared and fearlessness of wrongdoing remains having taken over; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as energy is present in wholesome states. But when, monks, energy has disappeared and laziness remains having taken over; then there is attainment of the unwholesome.

"Monks, there is no attainment of the unwholesome so long as wisdom is present in wholesome states. But when, monks, wisdom has disappeared and lack of wisdom remains having taken over; then there is attainment of the unwholesome." Sixth.

7.

Discourse on Sensual Pleasure

7. "For the most part, monks, beings are given to sensual pleasures. A clansman leaves behind his sickle and carrying pole and goes forth from home into homelessness, 'a clansman gone forth out of faith' is a fitting description. What is the reason for this? Sensual pleasures can be obtained through youth, monks, whether they are of this kind or that kind. Monks, whether low sensual pleasures, middling sensual pleasures, or sublime sensual pleasures, they all are reckoned simply as 'sensual pleasures'. Just as, monks, a young tender infant lying on its back might, through its nurse's negligence, put a stick or a pebble in its mouth. The nurse would very quickly attend to it; having attended very quickly, she would very quickly take it out. If she could not take it out very quickly, she would hold its head with her left hand, and making a hook with her right hand, would take it out even with blood. What is the reason for this? 'This causes harm to the child, monks; I do not say it does not.' This, monks, should be done by the nurse who desires the good and seeks the welfare, out of compassion, moved by tender concern. But when, monks, that child has grown up and has sufficient wisdom, the nurse is now unconcerned about the child - 'the child is now self-guarded and not liable to negligence.'

"Even so, monks, so long as a monk has not done what is to be done through faith in wholesome states, through moral shame in wholesome states, through fear of wrongdoing in wholesome states, through energy in wholesome states, through wisdom in wholesome states, I say that monk needs to be watched over. But when, monks, a monk has done what is to be done through faith in wholesome states, through moral shame in wholesome states, through fear of wrongdoing in wholesome states, through energy in wholesome states, through wisdom in wholesome states, I am now unconcerned about that monk - 'the monk is now self-guarded and not liable to negligence.'" Seventh.

8.

The Discourse on Falling Away

8. "Monks, possessed of five qualities a monk falls away, does not become established in the true Teaching. What are the five? Monks, a monk without faith falls away, does not become established in the true Teaching. Monks, a monk who is shameless falls away, does not become established in the true Teaching. Monks, a monk who has no fear of wrongdoing falls away, does not become established in the true Teaching. Monks, a monk who is lazy falls away, does not become established in the true Teaching. Monks, a monk who lacks wisdom falls away, does not become established in the true Teaching. Monks, possessed of these five qualities a monk falls away, does not become established in the true Teaching.

"Monks, possessed of five qualities a monk does not fall away, becomes established in the true Teaching. What are the five? A monk with faith, monks, does not fall away, becomes established in the true Teaching. A monk with a sense of shame, monks, does not fall away, becomes established in the true Teaching. A monk with fear of wrongdoing, monks, does not fall away, becomes established in the true Teaching. A monk with aroused energy, monks, does not fall away, becomes established in the true Teaching. A monk with wisdom, monks, does not fall away, becomes established in the true Teaching. Monks, possessed of these five qualities a monk does not fall away, becomes established in the true Teaching." The eighth.

9.

First Discourse on Irreverence

9. "Monks, possessed of five qualities a monk who is irreverent and not deferential falls away, does not become established in the true Teaching. What are the five? Monks, a monk without faith who is irreverent and not deferential falls away, does not become established in the true Teaching. Monks, a monk who is shameless who is irreverent and not deferential falls away, does not become established in the true Teaching. Monks, a monk who has no fear of wrongdoing who is irreverent and not deferential falls away, does not become established in the true Teaching. Monks, a monk who is lazy who is irreverent and not deferential falls away, does not become established in the true Teaching. Monks, a monk who lacks wisdom who is irreverent and not deferential falls away, does not become established in the true Teaching. Monks, possessed of these five qualities a monk who is irreverent and not deferential falls away, does not become established in the true Teaching.

"Monks, possessed of five qualities a monk who is reverential and deferential does not fall away, becomes established in the true Teaching. What are the five? A monk with faith, monks, who is reverential and deferential does not fall away, becomes established in the true Teaching. A monk with a sense of shame, monks, who is reverential and deferential does not fall away, becomes established in the true Teaching. A monk with fear of wrongdoing, monks, who is reverential and deferential does not fall away, becomes established in the true Teaching. A monk with aroused energy, monks, who is reverential and deferential does not fall away, becomes established in the true Teaching. A monk with wisdom, monks, who is reverential and deferential does not fall away, becomes established in the true Teaching. Monks, possessed of these five qualities a monk who is reverential and deferential does not fall away, becomes established in the true Teaching." Ninth.

10.

Second Discourse on Irreverence

10. "Monks, possessed of five qualities a monk who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline. What are the five? Monks, a monk without faith who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline. Monks, a monk who is shameless who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline. Monks, a monk who has no fear of wrongdoing who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline. Monks, a monk who is lazy who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline. Monks, a monk who lacks wisdom who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline. Monks, possessed of these five qualities a monk who is irreverent and not deferential is incapable of achieving growth, increase and expansion in this Teaching and discipline.

"Monks, possessed of five qualities a monk who is reverential and deferential is capable of achieving growth, increase and expansion in this Teaching and discipline. What are the five? A monk with faith, monks, who is reverential and deferential is capable of achieving growth, increase and expansion in this Teaching and discipline. A monk with a sense of shame, monks...etc... a monk with fear of wrongdoing, monks...etc... a monk with aroused energy, monks...etc... a monk with wisdom, monks, who is reverential and deferential is capable of achieving growth, increase and expansion in this Teaching and discipline. "Monks, possessed of these five qualities a monk who is reverential and deferential is capable of achieving growth, increase and expansion in this Teaching and discipline." Tenth.

The Chapter on the Trainee’s Powers, first.

Here is its summary -

2.

The Chapter on Powers

1.

Discourse on Things Not Heard Before

11. "Monks, I declare that I have reached the peak of direct knowledge regarding things not heard before. Monks, these are the five Truth Finder's powers 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 five? The power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom - monks, these are the five Truth Finder's powers 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." First.

2.

The Discourse on the Peak

12. "Monks, there are these five powers of one in training. What are the five? The power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom - these, monks, are the five powers of a trainee. Monks, of these five powers of one in training, this is the foremost, this is the binding factor, this is the unifying element, that is, the power of wisdom.

"Just as, monks, of a peaked house this is the foremost, this is the binding factor, this is the unifying element, that is, the peak. Even so, monks, of these five powers of one in training, this is the foremost, this is the binding factor, this is the unifying element, that is, the power of wisdom.

"Therefore, monks, you should train thus: 'We will be endowed with the trainee's power of faith, with the trainee's power of moral shame... with the trainee's power of fear of wrongdoing... with the trainee's power of energy... we will be endowed with the trainee's power of wisdom.' This is how you should train." The second.

3.

The Short Discourse

13. "Monks, there are these five powers. What are the five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom - these, monks, are the five powers." Third.

4.

The Detailed Discourse

14. "Monks, there are these five powers. What are the five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom.

"And what, monks, is the power of faith? Here, monks, 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, monks, is called the power of faith.

"And what, monks, is the power of energy? Here, monks, a noble disciple 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 called the power of energy.

"And what, monks, is the power of mindfulness? Here, monks, a noble disciple is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. This, monks, is called the power of mindfulness.

"And what, monks, is the power of concentration? Here, monks, a noble disciple, 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. This, monks, is called the power of concentration.

"And what, monks, is the power of wisdom? Here, monks, a noble disciple is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, monks, is called the power of wisdom. These, monks, are the five powers." Fourth.

5.

To Be Seen Discourse

15. "Monks, there are these five powers. What are the five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom. And where, monks, is the power of faith to be seen? In the four factors of stream-entry. Here the power of faith is to be seen. And where, monks, is the power of energy to be seen? In the four right strivings. Here the power of energy is to be seen. And where, monks, is the power of mindfulness to be seen? In the four foundations of mindfulness. Here the power of mindfulness is to be seen. And where, monks, is the power of concentration to be seen? In the four meditative absorptions. Here the power of concentration is to be seen. And where, monks, is the power of wisdom to be seen? In the four noble truths. Here the power of wisdom is to be seen. These, monks, are the five powers." Fifth.

6.

The Further Discourse on the Peak

16. "Monks, there are these five powers. What are the five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom - these, monks, are the five powers. Monks, of these five powers, this is the foremost, this is the binding factor, this is the unifying element, that is, the power of wisdom. Just as, monks, of a peaked house this is the foremost, this is the binding factor, this is the unifying element, that is, the peak. Even so, monks, of these five powers, this is the foremost, this is the binding factor, this is the unifying element, that is, the power of wisdom." Sixth.

7.

First Discourse on Welfare

17. "Monks, possessed of five qualities a monk is practising for their own welfare but not for the welfare of others. What are the five? Here, monks, a monk is accomplished in virtue themselves, but does not encourage others in the accomplishment of virtue; is accomplished in concentration themselves, but does not encourage others in the accomplishment of concentration; is accomplished in wisdom themselves, but does not encourage others in the accomplishment of wisdom; is accomplished in liberation themselves, but does not encourage others in the accomplishment of liberation; is accomplished in the knowledge and vision of liberation themselves, but does not encourage others in the accomplishment of the knowledge and vision of liberation. Monks, possessed of these five factors a monk is practising for their own welfare but not for the welfare of others." Seventh.

8.

The Second Discourse on Welfare

18. "Monks, possessed of five qualities a monk is practising for the welfare of others but not for their own welfare. What are the five? Here, monks, a monk is not accomplished in virtue themselves, but encourages others in the accomplishment of virtue; is not accomplished in concentration themselves, but encourages others in the accomplishment of concentration; is not accomplished in wisdom themselves, but encourages others in the accomplishment of wisdom; is not accomplished in liberation themselves, but encourages others in the accomplishment of liberation; is not accomplished in the knowledge and vision of liberation themselves, but encourages others in the accomplishment of the knowledge and vision of liberation. Monks, possessed of these five qualities a monk is practising for the welfare of others but not for their own welfare." The eighth.

9.

Third Discourse on Welfare

19. "Monks, possessed of five qualities a monk is practising neither for their own welfare nor for the welfare of others. What are the five? Here, monks, a monk is not accomplished in virtue themselves, and does not encourage others in the accomplishment of virtue; is not accomplished in concentration themselves, and does not encourage others in the accomplishment of concentration; is not accomplished in wisdom themselves, and does not encourage others in the accomplishment of wisdom; is not accomplished in liberation themselves, and does not encourage others in the accomplishment of liberation; is not accomplished in the knowledge and vision of liberation themselves, and does not encourage others in the accomplishment of the knowledge and vision of liberation. Monks, possessed of these five qualities a monk is practising neither for their own welfare nor for the welfare of others." Ninth.

10.

The Fourth Discourse on Welfare

20. "Monks, possessed of five qualities a monk is practising both for their own welfare and for the welfare of others. What are the five? Here, monks, a monk is accomplished in virtue themselves, and encourages others in the accomplishment of virtue; is accomplished in concentration themselves, and encourages others in the accomplishment of concentration, is accomplished in wisdom themselves, and encourages others in the accomplishment of wisdom; is accomplished in liberation themselves, and encourages others in the accomplishment of liberation; is accomplished in the knowledge and vision of liberation themselves, and encourages others in the accomplishment of the knowledge and vision of liberation. Monks, possessed of these five qualities a monk is practising both for their own welfare and for the welfare of others." Tenth.

The Second Chapter on Powers.

Here is its summary -

3.

The Chapter on Five Factors

1.

First Discourse on Irreverence

21. "Monks, that a monk who is irreverent, not deferential, and living at variance with his companions would fulfil the proper conduct among his fellow monks - this is not possible. "That without fulfilling proper conduct he would fulfil the qualities of a trainee - this is not possible. "That without fulfilling the qualities of a trainee he would fulfil the virtues - this is not possible. "That without fulfilling the virtues he would fulfil right view - this is not possible. "That without fulfilling right view he would fulfil right concentration - this is not possible.

"Monks, that a monk who is reverential, deferential, and living in harmony with his companions would fulfil the proper conduct among his fellow monks - this is indeed possible. "That having fulfilled proper conduct he would fulfil the qualities of a trainee - this is indeed possible. "That having fulfilled the qualities of a trainee he would fulfil the virtues - this is indeed possible. "That having fulfilled the virtues he would fulfil right view - this is indeed possible. "That having fulfilled right view he would fulfil right concentration - this is indeed possible." First.

2.

Second Discourse on Irreverence

22. "Monks, that a monk who is irreverent, not deferential, and living at variance with his companions would fulfil the proper conduct among his fellow monks - this is not possible. "That without fulfilling proper conduct he would fulfil the qualities of a trainee - this is not possible. "That without fulfilling the qualities of a trainee he would fulfil the aggregate of virtue - this is not possible. "That without fulfilling the aggregate of virtue he would fulfil the aggregate of concentration - this is not possible. "That without fulfilling the aggregate of concentration he would fulfil the aggregate of wisdom - this is not possible.

"Monks, that a monk who is reverential, deferential, and living in harmony with his companions would fulfil the proper conduct among his fellow monks - this is indeed possible. "That having fulfilled proper conduct he would fulfil the qualities of a trainee - this is indeed possible. "That having fulfilled the qualities of a trainee he would fulfil the aggregate of virtue - this is indeed possible. "That having fulfilled the aggregate of virtue he would fulfil the aggregate of concentration - this is indeed possible. "That having fulfilled the aggregate of concentration he would fulfil the aggregate of wisdom - this is indeed possible." The second.

3.

Discourse on Corruptions

23. "Monks, there are these five corruptions of gold, corrupted by which gold is neither soft nor workable nor luminous but brittle and cannot rightly be used for work. What are the five? Iron, copper, tin, lead, silver - these, monks, are the five corruptions of gold, corrupted by which gold is neither soft nor workable nor luminous but brittle and cannot rightly be used for work. But when, monks, gold is liberated from these five corruptions, that gold becomes soft and workable and luminous, not brittle, and can rightly be used for work. Whatever ornamental form one wishes - whether a ring, earrings, a necklace, or a golden garland - it serves that purpose.

"Even so, monks, there are these five corruptions of the mind, corrupted by which the mind is neither soft nor workable nor luminous but brittle and does not become rightly concentrated for the destruction of the taints. What are the five? Sensual desire, ill will, sloth and torpor, restlessness and remorse, doubt - these, monks, are the five corruptions of the mind, corrupted by which the mind is neither soft nor workable nor luminous but brittle and does not become rightly concentrated for the destruction of the taints. But when, monks, the mind is liberated from these five corruptions, that mind becomes soft and workable and luminous, not brittle, and becomes rightly concentrated for the destruction of the taints. Whatever state realizable by direct knowledge he directs his mind to for realization by direct knowledge, he realizes the direct knowledge of this, whenever the base exists.

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

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

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

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

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

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

4.

The Discourse on the Immoral

24. "Monks, for one who is immoral, who has failed in virtuous behaviour, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion and dispassion lack their proximate cause; when revulsion and dispassion are absent, for one who has failed in revulsion and dispassion, the knowledge and vision of liberation lacks its proximate cause. Just as, monks, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood does not reach fulfilment, its heartwood does not reach fulfilment; even so, monks, for one who is immoral, who has failed in virtuous behaviour, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion and dispassion lack their proximate cause; when revulsion and dispassion are absent, for one who has failed in revulsion and dispassion, the knowledge and vision of liberation lacks its proximate cause.

"Monks, for one who is virtuous, who is accomplished in virtuous behaviour, right concentration possesses its proximate cause; When there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; When there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; When there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause. Just as, monks, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood reaches fulfilment, its heartwood reaches fulfilment; even so, monks, for one who is virtuous, who is accomplished in virtuous behaviour, right concentration possesses its proximate cause; When there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; When there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; when there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause." Fourth.

5.

The Discourse on Support

25. "Monks, supported by five factors, right view has liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit.

"What are the five? Here, monks, right view is supported by virtue, supported by learning, supported by discussion, supported by serenity, and supported by insight. Monks, supported by these five factors, right view has liberation of mind as its fruit and benefit, and liberation by wisdom as its fruit and benefit." Fifth.

6.

The Discourse on the Bases of Liberation

26. "Monks, there are these five bases of liberation whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage.

"What are the five? Here, monks, a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk. In whatever way, monks, the teacher or a respected fellow monk in the holy life teaches the Teaching to that monk, in that way he experiences both the meaning and the Teaching. In one who experiences both the meaning and the Teaching, gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, monks, is the first base of liberation whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage.

"Furthermore, monks, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, but rather he teaches the Teaching to others in detail as he has heard it and learned it. In whatever way, monks, a monk teaches the Teaching to others in detail as he has heard it and learned it, in that way he experiences both the meaning and the Teaching. In one who experiences both the meaning and the Teaching, gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, monks, is the second base of liberation whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage.

Furthermore, monks, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, nor does he teach the Teaching to others in detail as he has heard it and learned it, but rather he recites in detail the Teaching as he has heard it and learned it. In whatever way, monks, a monk recites in detail the Teaching as he has heard it and learned it, in that way he experiences both the meaning and the Teaching. In one who experiences both the meaning and the Teaching, gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, monks, is the third base of liberation whereby if a monk dwells diligent, ardent...etc... attains the security from bondage.

Furthermore, monks, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, nor does he teach the Teaching to others in detail as he has heard it and learned it, nor does he recite in detail the Teaching as he has heard it and learned it; but rather he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. In whatever way, monks, a monk thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it, in that way he experiences both the meaning and the Teaching. In one who experiences both the meaning and the Teaching, gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, monks, is the fourth base of liberation whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage.

Furthermore, monks, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, nor does he teach the Teaching to others in detail as he has heard it and learned it, nor does he recite in detail the Teaching as he has heard it and learned it, nor does he think and ponder with the mind and examine with the heart the Teaching as he has heard it and learned it; but rather he has well grasped, well attended to, well remembered, and well penetrated with wisdom some sign of concentration. In whatever way, monks, a monk has well grasped, well attended to, well remembered, and well penetrated with wisdom some sign of concentration, in that way he experiences both the meaning and the Teaching. In one who experiences both the meaning and the Teaching, gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, monks, is the fifth base of liberation whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage.

"These, monks, are the five bases of liberation whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage." Sixth.

7.

The Discourse on Concentration

27. "Monks, develop measureless concentration, being alert and mindful. Monks, for those who develop measureless concentration, being alert and mindful, five kinds of knowledge arise in oneself. What are the five? 'This concentration is pleasant in the present and results in pleasure in the future': thus personally does knowledge arise, 'This concentration is noble and unworldly': thus personally does knowledge arise, 'This concentration is not practised by inferior persons': thus personally does knowledge arise, 'This concentration is peaceful, sublime, gained through tranquillization, and attained to unification, not maintained by forceful suppression of formations': thus personally does knowledge arise, 'I enter into this concentration mindfully and emerge from it mindfully': thus personally does knowledge arise.

"Monks, develop measureless concentration, being alert and mindful. "Monks, for those who develop measureless concentration, being alert and mindful, these five kinds of knowledge arise in oneself." Seventh.

8.

Discourse on the Five Factors

28. "Monks, I shall teach the development of the noble five-factored right concentration. 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 the development of the noble five-factored right concentration? Here, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. Just as, monks, a skilled bath attendant or his apprentice might sprinkle bath powder into a bronze dish and, sprinkling it with water drop by drop, knead it together. That ball of bath powder, saturated and pervaded with moisture, is dripping wet inside and out yet does not trickle. Even so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. Monks, this is the first development of the noble five-factored right concentration.

"Furthermore, monks, with the subsiding of thought and examination...etc... enters and dwells in the second meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his whole body unpervaded by the rapture and happiness born of concentration. Monks, suppose there was a deep pool of spring water. It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, and the sky would not provide proper rain from time to time. Yet from that very pool a cool stream of water would surge up and drench, steep, fill, and pervade that very pool with cool water; there would be no part of the whole pool unpervaded by cool water. Even so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his whole body unpervaded by the rapture and happiness born of concentration. Monks, this is the second development of the noble five-factored right concentration.

"And furthermore, monks, with the fading away of rapture...etc... enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture; there is no part of his whole body unpervaded by happiness devoid of rapture. Monks, suppose in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within. From top to bottom they are drenched, steeped, filled, and pervaded with cool water; there would be no part of those blue lotuses, red lotuses, or white lotuses unpervaded by cool water. Even so, monks, a monk drenches, steeps, fills, and pervades this very body with happiness devoid of rapture; there is no part of his whole body unpervaded by happiness devoid of rapture. Monks, this is the third development of the noble five-factored right concentration.

"And furthermore, monks, with the abandoning of pleasure...etc... enters and dwells in the fourth meditative absorption. He sits pervading this very body with a pure and bright mind; there is no part of his whole body unpervaded by the pure and bright mind. Monks, suppose a person were sitting wrapped from head to foot in a white cloth; there would be no part of his whole body unpervaded by the white cloth. Even so, monks, a monk sits pervading this very body with a pure and bright mind; there is no part of his whole body unpervaded by the pure and bright mind. Monks, this is the fourth development of the noble five-factored right concentration.

"Furthermore, monks, a monk has well grasped, well attended to, well remembered, and well penetrated with wisdom the sign of reviewing. Just as, monks, one might review another, or one standing might review one sitting, or one sitting might review one lying down. Even so, monks, a monk has well grasped, well attended to, well remembered, and well penetrated with wisdom the sign of reviewing. Monks, this is the fifth development of the noble five-factored right concentration. When, monks, a monk has thus developed and cultivated the noble five-factored right concentration, then in whatever state realizable by direct knowledge he directs his mind to for realization by direct knowledge, he realizes the direct knowledge of this, whenever the base exists.

"Just as, monks, a water pot placed on a stand that is full of water up to the brim, so full that crows could drink from it. If a strong person were to tip it in any way, would water come out?" "Yes, Venerable Sir." "Even so, monks, when a monk has thus developed and cultivated the noble five-factored right concentration, then in whatever state realizable by direct knowledge he directs his mind to for realization by direct knowledge, he realizes the direct knowledge of this, whenever the base exists.

"Just as, monks, on level ground there might be a square pond bounded by embankments, full of water up to the brim, so full that crows could drink from it. If a strong person were to open any of the embankments, would water come out?" "Yes, Venerable Sir." "Even so, monks, when a monk has thus developed and cultivated the noble five-factored right concentration, in whatever state realizable by direct knowledge...etc... whenever the base exists.

"Just as, monks, on level ground at a crossroads, there might stand a chariot yoked with thoroughbreds, with a goad lying ready. Then a skilled horse trainer, a tamer of steeds, having mounted, taking the reins in his left hand and taking the goad in his right hand, would drive him back and forth wherever he wished. Even so, monks, when a monk has thus developed and cultivated the noble five-factored right concentration, then in whatever state realizable by direct knowledge he directs his mind to for realization by direct knowledge, he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'May I exercise the various kinds of spiritual power - having been one, may I become many... etc... may I exercise mastery with the body as far as the brahmā world' - he realizes the direct knowledge of this, whenever the base exists.

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

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

"If he wishes: 'May I recollect manifold past lives, that is - one birth, two births... etc... thus with aspects and terms may I recollect manifold past lives' - he realizes the direct knowledge of this, whenever the base exists.

"If he wishes: 'with the divine eye, which is purified and surpasses the human... etc... may I understand how beings fare according to their actions' - he realizes the direct knowledge of this, whenever the base exists.

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

9.

Discourse on Walking

29. "Monks, there are these five benefits of walking. What are the five? One becomes capable of journeys, capable of striving, has few afflictions, what is eaten, drunk, chewed and tasted gets properly digested, and the concentration gained while walking lasts long. These, monks, are the five benefits of walking." Ninth.

10.

The Discourse about Nāgita

30. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Icchānaṅgala, a brahmin village of the Kosalans. There the Blessed One dwelt at Icchānaṅgala in the Icchānaṅgala Grove. The brahmin householders of Icchānaṅgala heard: "Indeed, Master, the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan family, has arrived at Icchānaṅgala; he is dwelling at Icchānaṅgala in the Icchānaṅgala Grove. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants." Then the brahmin householders of Icchānaṅgala, when that night had passed, taking abundant food both hard and soft, approached the Icchānaṅgala Grove; having approached, they stood outside the gateway making loud noise, great noise.

Now on that occasion the Venerable Nāgita was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita: "Who, Nāgita, are making this loud noise, this great noise? One would think they were fishermen at the fish harvest!" "Venerable Sir, these are the brahmin householders of Icchānaṅgala who, having brought abundant food both hard and soft, are standing outside the gateway in reference to the Blessed One and the Community." "May I not meet with fame, Nāgita, and may fame not meet with me. Whoever, Nāgita, does not gain at will, without trouble, without difficulty, this pleasure of renunciation, pleasure of seclusion, pleasure of peace, pleasure of enlightenment, which I gain at will, without trouble, without difficulty, he might well consent to that pleasure of excrement, pleasure of torpor, pleasure of gain, honour and praise."

"Let the Blessed One consent now, Venerable Sir, let the Fortunate One consent; It is now time, Venerable Sir, for the Blessed One's consent. Wherever the Blessed One will go now, the brahmin householders, both townspeople and countryfolk, will go slanting towards there. Just as, Venerable Sir, when it rains in big drops, the waters flow towards where it slopes; even so, Venerable Sir, wherever the Blessed One will go now, the brahmin householders, both townspeople and countryfolk, will go slanting towards there. What is the reason for this? Because, Venerable Sir, of the Blessed One's virtue and wisdom."

"May I not meet with fame, Nāgita, and may fame not meet with me. Whoever, Nāgita, does not gain at will, without trouble, without difficulty, this pleasure of renunciation, pleasure of seclusion, pleasure of peace, pleasure of enlightenment, which I gain at will, without trouble, without difficulty, he might well consent to that pleasure of excrement, pleasure of torpor, pleasure of gain, honour and praise. Nāgita, from what is eaten, drunk, chewed and tasted, there comes faeces and urine - this is its outcome. Nāgita, from the change and alteration of things held dear arise sorrow, lamentation, pain, displeasure and despair - this is its outcome. Nāgita, for one pursuing the contemplation of foulness, there becomes established revulsion towards the sign of beauty - this is its outcome. Nāgita, for one dwelling contemplating impermanence in the six bases of contact, there becomes established revulsion towards contact - this is its outcome. Nāgita, for one dwelling contemplating rise and fall in the five aggregates of clinging, there becomes established revulsion towards clinging - this is its outcome." Tenth.

The Chapter on Five Factors, third.

Here is its summary -

4.

The Chapter on Sumanā

1.

Discourse on Sumanā

31. On one occasion...etc... in Anāthapiṇḍika's Park. Then Princess Sumanā, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Princess Sumanā said this to the Blessed One -

"Here, Venerable Sir, suppose there were two disciples of the Blessed One equal in faith, equal in virtuous behaviour, equal in wisdom - one is a giver, one is not a giver. With the breaking up of the body, after death, they would be reborn in a good destination, in a heavenly world. "But Venerable Sir, when they have become deities, could there be any distinction, any difference between them?"

"There could be, Sumana," said the Blessed One - "Sumana, when that giver has become a deity, he surpasses that non-giver in five respects - in divine life span, divine beauty, divine happiness, divine fame, divine authority. Sumana, when that giver has become a deity, he surpasses that non-giver in these five respects."

"But Venerable Sir, if they pass away from there and come to this state of being, when they have become human beings, could there be any distinction, any difference between them?" "There could be, Sumana," said the Blessed One - "Sumana, when that giver has become a human being, he surpasses that non-giver in five respects - in human life span, human beauty, human happiness, human fame, human authority. Sumana, when that giver has become a human being, he surpasses that non-giver in these five respects."

"But Venerable Sir, if both of them go forth from the home life into homelessness, when they have gone forth, could there be any distinction, any difference between them?" "There could be, Sumana," said the Blessed One - "Sumana, when that giver has become one gone forth, he surpasses that non-giver in five respects - he uses mostly robes that are asked for, and little that is 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. Sumana, when that giver has become one gone forth, he surpasses that non-giver in these five respects."

"But Venerable Sir, if both of them attain Arahantship, when they have attained Arahantship, could there be any distinction, any difference between them?" "Here indeed, Sumana, I speak of no difference between them, that is: between liberation and liberation."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! Therefore, Venerable Sir, this is enough to give gifts, enough to perform meritorious deeds; since indeed meritorious deeds are beneficial when one becomes a deity, meritorious deeds are beneficial when one becomes a human being, meritorious deeds are beneficial when one becomes a renunciant!" "So it is, Sumana! Enough indeed, Sumana, to give gifts, enough to perform meritorious deeds! Meritorious deeds are beneficial when one becomes a deity, meritorious deeds are beneficial when one becomes a human being, meritorious deeds are beneficial when one becomes a renunciant!"

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

2.

Cundī Sutta

32. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Princess Cundī, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Princess Cundī said this to the Blessed One -

"Venerable Sir, my brother, Prince Cunda by name, he speaks thus - 'Whether it is a woman or a man who has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence, with the breaking up of the body, after death, they are reborn only in a good destination, not in a bad destination.' I ask the Blessed One, Venerable Sir - 'Venerable Sir, having confidence in what kind of teacher is one, with the breaking up of the body, after death, reborn only in a good destination, not in a bad destination? Having confidence in what kind of teaching is one, with the breaking up of the body, after death, reborn only in a good destination, not in a bad destination? Having confidence in what kind of community is one, with the breaking up of the body, after death, reborn only in a good destination, not in a bad destination? Being accomplished in what kind of virtuous behaviour is one, with the breaking up of the body, after death, reborn only in a good destination, not in a bad destination?'

"Cunda, 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. Cundi, those who have confidence in the Buddha have confidence in the foremost. For those who have confidence in the foremost, the result is foremost.

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

"Cundi, 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. Cundi, 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.

"Cundi, 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. Cundi, those who have confidence in the Community have confidence in the foremost. For those who have confidence in the foremost, the result is foremost.

"Cundi, among whatever virtuous behaviours there are, the noble ones' virtuous behaviours are declared foremost among them, that is - unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, untarnished, conducive to concentration. Cundi, those who are fulfilled in virtues dear to the noble ones are fulfilled in the foremost. And for those who are fulfilled in the foremost, the result is foremost."

3.

The Uggaha Discourse

33. On one occasion the Blessed One was dwelling at Bhaddiya in Jātiyā Grove. Then Uggaha, Meṇḍaka's grandson, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Uggaha, Meṇḍaka's grandson, said this to the Blessed One -

"May the Blessed One together with three others accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then Uggaha, Meṇḍaka's grandson, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then the Blessed One, when that night had passed, having dressed in the morning and taking his bowl and robe, went to the residence of Uggaha, Meṇḍaka's grandson; having approached, he sat down on the prepared seat. Then Uggaha, Meṇḍaka's grandson, served and satisfied the Blessed One with his own hands with excellent food, both hard and soft. Then Uggaha, Meṇḍaka's grandson, when the Blessed One had finished eating and had withdrawn his hand from the bowl, sat down to one side. Seated to one side, Uggaha, Meṇḍaka's grandson, said this to the Blessed One - "These young ladies of mine, Venerable Sir, will go to their husbands' families. May the Blessed One, Venerable Sir, instruct them; may the Blessed One, Venerable Sir, instruct them in what would be for their welfare and happiness for a long time."

Then the Blessed One said this to those young ladies - "Therefore, maidens, you should train thus: 'For whichever husband your parents will give you to, wishing your good, seeking your welfare, out of compassion, acting with tender concern, for him we will rise before him, retire after him, be obedient, behave pleasantly, and speak lovingly.' This is how you should train, maidens.

"Therefore, maidens, you should train thus: 'Those who will be honoured by our husband - whether mother, father, or ascetics and brahmins - we will honour them, respect them, revere them, worship them, and when they visit, we will honour them with seat and water.' This is how you should train, maidens.

"Therefore, maidens, you should train thus: 'Whatever internal household work of our husband there may be, whether with wool or cotton, therein we will be skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it.' This is how you should train, maidens.

"Therefore, maidens, you should train thus: 'We will know what has and has not been done by those who are the master's inner circle of household staff, whether slaves, servants, or workers, and we will know the strength and weakness of those who are ill, and we will distribute portions of hard and soft food to them.' This is how you should train, maidens.

"Therefore, maidens, you should train thus: 'Whatever wealth or grain or silver or gold the husband brings home, we will protect and guard it well, and therein we will not be mixers, thieves, drunkards, or wasteful.' This is how you should train, maidens. Maidens, possessed of these five qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death."

4.

The Discourse to General Sīha

34. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then General Sīha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, General Sīha said this to the Blessed One - "Is it possible, Venerable Sir, for the Blessed One to point out a fruit of giving that is directly visible?"

"It is possible, Sīha," said the Blessed One - "A giver, Sīha, a master of giving, is dear and agreeable to many people. Since, Sīha, a giver, a master of giving, is dear and agreeable to many people, this is a directly visible fruit of giving.

"Furthermore, Sīha, good people associate with a giver, a master of giving. Since, Sīha, good people associate with a giver, a master of giving, this too is a directly visible fruit of giving.

"Furthermore, Sīha, for a giver, a master of giving, a good reputation spreads. Since, Sīha, for a giver, a master of giving, a good reputation spreads, this too is a directly visible fruit of giving.

"Furthermore, Sīha, when a giver, a master of giving, approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches confidently, not abashed. Since, Sīha, when a giver, a master of giving, approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches confidently, not abashed, this too is a directly visible fruit of giving.

"Furthermore, Sīha, a giver, a master of giving, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. Since, Sīha, a giver, a master of giving, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world, this is a fruit of giving pertaining to the future life."

When this was said, General Sīha said this to the Blessed One - "Venerable Sir, these four directly visible fruits of giving declared by the Blessed One, I do not go by faith in the Blessed One regarding them; I know these myself. Venerable Sir, I am a giver, a master of giving, dear and agreeable to many people. Venerable Sir, I am a giver, a master of giving; good people associate with me. Venerable Sir, I am a giver, a master of giving; this good reputation about me has spread - 'General Sīha is a giver, a doer, one who supports the Community.' Venerable Sir, I am a giver, a master of giving, when I approach any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - I approach confidently, not abashed. Venerable Sir, these four directly visible fruits of giving declared by the Blessed One, I do not go by faith in the Blessed One regarding them; I know these myself. But when, Venerable Sir, the Blessed One says this to me - 'A giver, Sīha, a master of giving, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world' - this I do not know; but in this matter I go by faith in the Blessed One." "So it is, Sīha, so it is, Sīha! A giver, a master of giving, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world."

5.

Discourse on the Benefits of Giving

35. "Monks, there are these five benefits in giving. What are the five? One is dear and agreeable to many people; good people associate with one; a good reputation spreads; one does not deviate from the householder's duty; with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits in giving."

6.

Discourse on Timely Gifts

36. "Monks, there are these five timely gifts. What are the five? One gives a gift to a visitor; one gives a gift to one setting out on a journey; one gives a gift to one who is sick; one gives a gift during a famine; those new crops and new fruits, one first establishes them among the virtuous. These, monks, are the five timely gifts."

9.

Discourse on Food

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

8.

The Discourse on Faith

38. "Monks, there are these five benefits for a faithful clansman. What are the five? Those in the world who are peaceful superior persons first show compassion to one with faith, not so to one without faith; They first approach one with faith, not so one without faith; They first receive one with faith, not so one without faith; They first teach the Teaching to one with faith, not so to one without faith; One with faith, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. These, monks, are the five benefits for a faithful clansman.

"Just as, monks, on level ground at a crossroads, a great banyan tree becomes a refuge for birds all around; Even so, monks, a faithful clansman becomes a refuge for many people - for monks, nuns, male lay followers and female lay followers.

9.

Discourse on Sons

39. "Monks, seeing these five reasons parents wish for a son to be born in their family. What are the five? 'Being supported, he will support us; he will perform our duties; the family lineage will long endure; he will take on the inheritance; and moreover he will give offerings for us when we have passed away and become spirits.' Monks, seeing these five reasons parents wish for a son to be born in their family."

10.

Discourse on the Great Sal Tree's Son

40. "Monks, depending on the Himalayas, king of mountains, great sal trees grow with five kinds of growth. With which five? They grow with branches, leaves and foliage; they grow with bark; they grow with shoots; they grow with softwood; they grow with heartwood. Monks, depending on the Himalayas, king of mountains, great sal trees grow with these five kinds of growth. Even so, monks, depending on a faithful clansman, the people in the household grow with five kinds of growth. With which five? They grow in faith; they grow in virtuous behaviour; they grow in learning; they grow in generosity; they grow in wisdom. Monks, depending on a faithful clansman, the people in the household grow with these five kinds of growth."

The Chapter on Sumanā, fourth.

Here is its summary -

5.

The Chapter on King Muṇḍa

1.

The Discourse on Taking for Oneself

41. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. 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 five uses of wealth. What are the five? 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. This is the first use of wealth.

"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, makes his friends and companions happy and pleased, maintains them in happiness properly. This is the second proper use of wealth.

"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, [regarding] those misfortunes that might arise - from fire, from water, from kings, from thieves, from displeasing heirs - regarding such misfortunes, he proceeds to secure himself with wealth, he makes himself secure. This is the third proper use of wealth.

"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 the fourth proper use of wealth.

"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 the fifth proper use of wealth. These, householder, are the five proper uses of wealth.

"If, householder, when a noble disciple takes up these five proper uses of wealth, his wealth comes to utter destruction, he thinks thus: 'I have taken up the proper uses of wealth and my wealth has come to utter destruction.' Thus he has no regret. If, householder, when a noble disciple takes up these five proper uses of wealth, his wealth increases, he thinks thus: 'I have taken up the proper uses of wealth and my wealth is increasing.' Thus he has no regret in either case."

2.

The Discourse on the Superior Person

42. "Monks, when a good person is born in a family, it is for the good, welfare, and happiness of many people; it is for the good, welfare, and happiness of mother and father; it is for the good, welfare, and happiness of wife and children; it is for the good, welfare, and happiness of servants, workers and employees; it is for the good, welfare, and happiness of friends and companions; it is for the good, welfare, and happiness of ascetics and brahmins.

"Just as, monks, a great rain cloud, bringing all crops to maturity, is for the good, welfare, and happiness of many people; Even so, monks, when a good person is born in a family, it is for the good, welfare, and happiness of many people; it is for the good, welfare, and happiness of mother and father; it is for the good, welfare, and happiness of wife and children; it is for the good, welfare, and happiness of servants, workers and employees; it is for the good, welfare, and happiness of friends and companions; it is for the good, welfare, and happiness of ascetics and brahmins."

3.

The Discourse on What is Wished For

43. 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 five things, householder, that are wished for, desired, agreeable, and hard to obtain in the world. What are the five? Life, householder, is wished for, desired, agreeable, and hard to obtain in the world; beauty is wished for, desired, agreeable, and hard to obtain in the world; happiness is wished for, desired, agreeable, and hard to obtain in the world; fame is wished for, desired, agreeable, and hard to obtain in the world; heavens are wished for, desired, agreeable, and hard to obtain in the world. These five things, householder, are wished for, desired, agreeable, and hard to obtain in the world.

"I do not say, householder, that the obtaining of these five things that are wished for, desired, agreeable, and hard to obtain in the world comes about through prayer or through longing. If the obtaining of these five things that are wished for, desired, agreeable, and hard to obtain in the world were to come about through prayer or through longing, who here would be lacking in what?

"A noble disciple, householder, who desires life should not pray for life or delight in it or even because of life. A noble disciple who desires life, householder, should practise the way that leads to life. For when he practises the way that leads to life, it leads to obtaining life. He becomes a partaker of life, whether divine or human.

A noble disciple who desires beauty, householder, should not pray for beauty or delight in it or even because of beauty. A noble disciple who desires beauty, householder, should practise the way that leads to beauty. For when he practises the way that leads to beauty, it leads to obtaining beauty. He becomes a partaker of beauty, whether divine or human.

A noble disciple who desires happiness, householder, should not pray for happiness or delight in it or even because of happiness. A noble disciple who desires happiness, householder, should practise the way that leads to happiness. For when he practises the way that leads to happiness, it leads to obtaining happiness. He becomes a partaker of happiness, whether divine or human.

A noble disciple who desires fame, householder, should not pray for fame or delight in it or even because of fame. A noble disciple who desires fame, householder, should practise the way that leads to fame. For when he practises the way that leads to fame, it leads to obtaining fame. He becomes a partaker of fame, whether divine or human.

A noble disciple who desires heaven, householder, should not pray for heaven or delight in it or even because of heavens. Householder, a noble disciple desiring heaven should practise the way that leads to heaven. For when he practises the way that leads to heaven, it leads to obtaining heaven. He becomes a partaker of heavens.

4.

The Discourse on the Giver of the Agreeable

44. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of the householder Ugga of Vesālī; having approached, he sat down on the prepared seat. Then the householder Ugga of Vesālī approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Ugga of Vesālī said this to the Blessed One -

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'One who gives what is agreeable receives what is agreeable.' "Venerable Sir, this sala-flower confection is agreeable to me; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'One who gives what is agreeable receives what is agreeable.' Venerable Sir, this well-prepared pork with jujube fruit is agreeable to me; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'One who gives what is agreeable receives what is agreeable.' Venerable Sir, this creeper vegetable cooked in sesame oil is agreeable to me; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'One who gives what is agreeable receives what is agreeable.' Venerable Sir, this rice of choice grains with the black grains removed, served with many soups and sauces, is agreeable to me; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'One who gives what is agreeable receives what is agreeable.' Venerable Sir, these Kasika cloths are agreeable to me; may the Blessed One accept them from me out of compassion." The Blessed One accepted out of compassion.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'One who gives what is agreeable receives what is agreeable.' Venerable Sir, this couch spread with long-fleeced rugs, spread with flowered rugs, covered with a costly antelope hide, with a canopy above, and red cushions at both ends, is agreeable to me. However, Venerable Sir, we know this: 'This is not allowable for the Blessed One.' Venerable Sir, this sandalwood plank of mine is worth more than a hundred thousand; may the Blessed One accept it from me out of compassion." The Blessed One accepted out of compassion. Then the Blessed One gave this appreciation to the householder Ugga of Vesālī:

Then the Blessed One, having expressed his appreciation to the householder Ugga of Vesālī with these verses of appreciation, rose from his seat and departed.

Then on a later occasion the householder Ugga of Vesālī died. And after death, the householder Ugga of Vesālī was reborn in a certain mind-made body. Now on that occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the young deity Ugga, 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. When the young deity Ugga was standing to one side, the Blessed One said this to him - "Has it turned out, Ugga, according to your wish?" "Indeed, Blessed One, it has turned out according to my wish." Then the Blessed One addressed the young deity Ugga in verses -

5.

Discourse on Streams of Merit

45. "Monks, there are these five 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.

"What are the five? 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... etc... Monks, when a monk, using a dwelling... etc... Monks, when a monk, using a bed and chair... etc...

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 five 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 five 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 five 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."

6.

The Discourse on Attainments

46. "Monks, there are these five attainments. What are the five? Attainment of faith, attainment of virtue, attainment of learning, attainment of generosity, attainment of wisdom - monks, these are the five attainments." Sixth.

7.

The Discourse on Wealth

47. "Monks, there are these five kinds of wealth. What are the five? The wealth of faith, the wealth of virtue, the wealth of learning, the wealth of generosity, the wealth of wisdom.

"And what, monks, is the wealth of faith? Here, monks, a noble disciple has faith, he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' This, monks, is called the wealth of faith.

"And what, monks, is the wealth of virtue? Here, monks, a noble disciple abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is called the wealth of virtue.

"And what, monks, is the wealth of learning? Here, monks, a noble disciple is learned... etc... well penetrated by view. This, monks, is called the wealth of learning.

"And what, monks, is the wealth of relinquishment? Here, monks, 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, monks, is called the wealth of generosity.

And what, monks, is the wealth of wisdom? Here, monks, a noble disciple is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, monks, is called the wealth of wisdom. These, monks, are the five kinds of wealth."

8.

The Discourse on Unattainable States

48. "Monks, there are these five impossible states for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. What are the five? 'May what is subject to aging not age' - this is an impossible state for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. 'May what is subject to sickness not become sick'...etc... 'May what is subject to death not die'... 'May what is subject to destruction not be destroyed'... 'May what is subject to loss not be lost' - this is an impossible state for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

"Monks, for the unlearned worldling what is subject to aging ages. When what is subject to aging has aged, he does not reflect thus - 'It is not only in my case that what is subject to aging ages, but rather for all beings - their coming and going, passing away and rebirth - what is subject to aging ages. If, when what is subject to aging has aged, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to aging has aged, he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This monk is called, monks - 'an unlearned worldling pierced by the poisoned arrow of sorrow who torments himself.'

"Furthermore, monks, when what is subject to illness becomes ill for an unlearned worldling...etc... what is subject to death dies... what is subject to destruction is destroyed... what is subject to loss is lost. When what is subject to loss is lost, he does not reflect thus - 'It is not only in my case that what is subject to loss is lost, but rather for all beings - their coming and going, passing away and rebirth - what is subject to loss is lost. If, when what is subject to loss is lost, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to loss is lost, he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This monk is called, monks - 'an unlearned worldling pierced by the poisoned arrow of sorrow who torments himself.'

"But monks, for the learned noble disciple what is subject to aging ages. When what is subject to aging has aged, he reflects thus - 'It is not only in my case that what is subject to aging ages, but rather for all beings - their coming and going, passing away and rebirth - what is subject to aging ages. If, when what is subject to aging has aged, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to aging has aged, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This monk is called, monks - 'a learned noble disciple who has drawn out the poisoned arrow of sorrow with which the unlearned worldling torments himself. The sorrowless, arrow-free noble disciple attains complete peace.'

"Furthermore, monks, when what is subject to illness becomes ill for a learned noble disciple...etc... what is subject to death dies... what is subject to destruction is destroyed... what is subject to loss is lost. When what is subject to loss is lost, he reflects thus - 'It is not only in my case that what is subject to loss is lost, but rather for all beings - their coming and going, passing away and rebirth - what is subject to loss is lost. If, when what is subject to loss is lost, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to loss is lost, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This monk is called, monks - 'a learned noble disciple who has drawn out the poisoned arrow of sorrow with which the unlearned worldling torments himself. The sorrowless, arrow-free noble disciple attains complete peace.'"

"These, monks, are the five impossible states for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world."

9.

The Kosala Discourse

49. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

Then a certain person approached King Pasenadi of Kosala; having approached, he informed King Pasenadi of Kosala in his ear - "Your majesty, Queen Mallikā has died." When this was said, King Pasenadi of Kosala sat suffering, dejected, with shoulders drooping, face down, brooding, at a loss for words.

Then the Blessed One, seeing King Pasenadi of Kosala suffering, dejected, with shoulders drooping, face down, brooding, at a loss for words, said this to King Pasenadi of Kosala: "Great king, there are these five impossible states for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. What are the five? 'May what is subject to aging not age' - this is an impossible state...etc... Not by sorrowing and lamentation...etc... Thinking 'What firm action shall I now take?'" Ninth.

10.

The Discourse on Nārada

50. On one occasion the Venerable Nārada was dwelling at Pāṭaliputta in the Cock's Park. Now on that occasion King Muṇḍa's Queen Bhaddā, dear and agreeable, had died. Due to Queen Bhaddā's death, who was dear and agreeable, he neither bathed nor anointed himself nor ate food nor attended to his work - day and night he lay obsessed with Queen Bhaddā's body. Then King Muṇḍa addressed Piyaka, the keeper of the treasury: "In that case, good friend Piyaka, place Queen Bhaddā's body in an iron oil vat and cover it with another iron vat, so that we may see Queen Bhaddā's body for a longer time." "Yes, your majesty," Piyaka, the keeper of the treasury, replied to King Muṇḍa and placed Queen Bhaddā's body in an iron oil vat and covered it with another iron vat.

Then this occurred to Piyaka, the keeper of the treasury: "King Muṇḍa's Queen Bhaddā, dear and agreeable, has died. Due to Queen Bhaddā's death, who was dear and agreeable, he neither bathed nor anointed himself nor ate food nor attended to his work - day and night he lay obsessed with Queen Bhaddā's body. What ascetic or brahmin might King Muṇḍa visit, by hearing whose Teaching he might abandon the dart of sorrow!"

Then this occurred to Piyaka, the keeper of the treasury: "This Venerable Nārada is dwelling at Pāṭaliputta in the Cock's Park. Now concerning that Venerable Nārada, this good reputation has spread: 'He is wise, competent, intelligent, learned, a brilliant speaker, of ready wit, and is both mature and an Arahant.' What if King Muṇḍa were to visit the Venerable Nārada? Perhaps if King Muṇḍa were to hear the Teaching from the Venerable Nārada, he might abandon the dart of sorrow."

Then Piyaka, the keeper of the treasury, approached King Muṇḍa; having approached, he said this to King Muṇḍa - "This Venerable Nārada, sire, is dwelling at Pāṭaliputta in the Cock's Park. Now concerning that Venerable Nārada, this good reputation has spread: 'He is wise, competent, intelligent, learned, a brilliant speaker, of ready wit, and is both mature and an Arahant.' If your majesty were to visit the Venerable Nārada, perhaps upon hearing the Teaching from the Venerable Nārada, your majesty might abandon the dart of sorrow." "Then, dear Piyaka, inform the Venerable Nārada. For how could one like myself think to approach an ascetic or brahmin living in my realm without first announcing myself!" "Yes, your majesty," Piyaka, the keeper of the treasury, replied to King Muṇḍa and approached the Venerable Nārada; having approached, he paid homage to the Venerable Nārada and sat down to one side. Seated to one side, Piyaka, the keeper of the treasury, said this to the Venerable Nārada -

"Venerable Sir, King Muṇḍa's Queen Bhaddā, dear and agreeable, has died. Due to Queen Bhaddā's death, who was dear and agreeable, he neither bathed nor anointed himself nor ate food nor attended to his work - day and night he lay obsessed with Queen Bhaddā's body. "It would be good, Venerable Sir, if the Venerable Nārada would teach the Teaching to King Muṇḍa in such a way that upon hearing the Teaching from the Venerable Nārada, King Muṇḍa might abandon the dart of sorrow." "Now is the time King Muṇḍa thinks fit, Piyaka."

Then Piyaka, the keeper of the treasury, rose from his seat, paid homage to the Venerable Nārada, circumambulated him, and approached King Muṇḍa; having approached, he said this to King Muṇḍa - "The Venerable Nārada has given permission, sire. Now is the time you think fit, sire." "Then, dear Piyaka, have the finest carriages prepared." "Yes, your majesty," Piyaka, the keeper of the treasury, replied to King Muṇḍa and having prepared the finest carriages, he said this to King Muṇḍa - "Your finest carriages are prepared, sire. Now is the time you think fit, sire."

Then King Muṇḍa, having mounted a fine carriage, departed in the fine carriages towards the Cock's Park with great royal pomp to see the Venerable Nārada. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and entered the monastery on foot. Then King Muṇḍa approached the Venerable Nārada; having approached, he paid homage to the Venerable Nārada and sat down to one side. When King Muṇḍa was seated to one side, the Venerable Nārada said this to him -

"Great king, there are these five impossible states for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. What are the five? 'May what is subject to aging not age' - this is an impossible state for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. 'May what is subject to sickness not become sick'...etc... 'May what is subject to death not die'... 'May what is subject to destruction not be destroyed'... 'May what is subject to loss not be lost' - this is an impossible state for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

"Great king, for the unlearned worldling what is subject to aging ages. When what is subject to aging has aged, he does not reflect thus - 'It is not only in my case that what is subject to aging ages, but rather for all beings - their coming and going, passing away and rebirth - what is subject to aging ages. If, when what is subject to aging has aged, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to aging has aged, he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This is called, great king - 'an unlearned worldling pierced by the poisoned arrow of sorrow who torments himself.'

"Furthermore, great king, when what is subject to illness becomes ill for an unlearned worldling...etc... what is subject to death dies... what is subject to destruction is destroyed... what is subject to loss is lost. When what is subject to loss is lost, he does not reflect thus - 'It is not only in my case that what is subject to loss is lost, but rather for all beings - their coming and going, passing away and rebirth - what is subject to loss is lost. If, when what is subject to loss is lost, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to loss is lost, he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This is called, great king - 'an unlearned worldling pierced by the poisoned arrow of sorrow who torments himself.'

"But great king, for the learned noble disciple what is subject to aging ages. When what is subject to aging has aged, he reflects thus - 'It is not only in my case that what is subject to aging ages, but rather for all beings - their coming and going, passing away and rebirth - what is subject to aging ages. If, when what is subject to aging has aged, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to aging has aged, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This is called, great king - 'a learned noble disciple who has drawn out the poisoned arrow of sorrow with which the unlearned worldling torments himself. The sorrowless, arrow-free noble disciple attains complete peace.'

"Furthermore, great king, when what is subject to illness becomes ill for a learned noble disciple...etc... what is subject to death dies... what is subject to destruction is destroyed... what is subject to loss is lost. When what is subject to loss is lost, he reflects thus - 'It is not only in my case that what is subject to loss is lost, but rather for all beings - their coming and going, passing away and rebirth - what is subject to loss is lost. If, when what is subject to loss is lost, I were to sorrow, become weary, lament, beat my breast, and fall into confusion, food would not appeal to me, my body would become unattractive, my work would not get done, my enemies would be pleased, and my friends would be saddened.' When what is subject to loss is lost, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This is called, great king - 'a learned noble disciple who has drawn out the poisoned arrow of sorrow with which the unlearned worldling torments himself. The sorrowless, arrow-free noble disciple attains complete peace.'

"These, great king, are the five impossible states for any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world."

When this was said, King Muṇḍa said this to the Venerable Nārada - "What, Venerable Sir, is the name of this exposition of the Teaching?" "This exposition of the Teaching, great king, is called the Removal of the Dart of Sorrow." "Indeed, Venerable Sir, it is the Removal of the Dart of Sorrow! For having heard this exposition of the Teaching, Venerable Sir, my dart of sorrow has been abandoned."

Then King Muṇḍa addressed Piyaka, the keeper of the treasury: "Then, dear Piyaka, cremate Queen Bhaddā's body; and build a monument for her. From today onwards we shall bathe, anoint ourselves, eat food, and attend to our duties." Tenth.

The Chapter on King Muṇḍa, fifth.

Here is its summary -

The First Fifty is finished.

2.

The Second Fifty

1.

The Chapter on the Mental Hindrances

1.

Discourse on Obstructions

51. 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 five obstructions and hindrances that grow up in the mind and weaken wisdom. What are the five? Sensual desire, monks, is an obstruction and hindrance that grows up in the mind and weakens wisdom. Ill will, monks, is an obstruction and hindrance that grows up in the mind and weakens wisdom. Sloth and torpor, monks, is an obstruction and hindrance that grows up in the mind and weakens wisdom. Restlessness and remorse, monks, is an obstruction and hindrance that grows up in the mind and weakens wisdom. Doubt, monks, is an obstruction and hindrance that grows up in the mind and weakens wisdom. These, monks, are the five obstructions and hindrances that grow up in the mind and weaken wisdom.

That a monk, monks, without abandoning these five obstructions and hindrances that grow up in the mind and weaken wisdom, with weak and feeble wisdom, would know his own good, or another's good, or both his own and another's good, or realize a distinction in knowledge and vision worthy of the noble ones, a superhuman state - this is not a possible position. Just as, monks, a mountain river flowing far with a swift current, carrying along many things. Then a person would open up irrigation channels on both sides. Even so, monks, that river's current in the middle would be dispersed, scattered, and divided, and it would neither flow far, nor have a swift current, nor carry things along. Even so, monks, that a monk, without abandoning these five obstructions and hindrances that grow up in the mind and weaken wisdom, with weak and feeble wisdom, would know his own good, or another's good, or both his own and another's good, or realize a distinction in knowledge and vision worthy of the noble ones, a superhuman state - this is not a possible position.

That a monk, monks, having abandoned these five obstructions and hindrances that grow up in the mind and weaken wisdom, with strong wisdom, would know his own good, or another's good, or both his own and another's good, or realize a distinction in knowledge and vision worthy of the noble ones, a superhuman state - this is indeed a possible position. Just as, monks, a mountain river flowing far with a swift current, carrying along many things. Then a person would close up irrigation channels on both sides. Even so, monks, that river's current in the middle would be undispersed, unscattered, and undivided, and it would flow far, have a swift current, and carry things along. Even so, monks, that a monk, having abandoned these five obstructions and hindrances that grow up in the mind and weaken wisdom, with strong wisdom, would know his own good, or another's good, or both his own and another's good, or realize a distinction in knowledge and vision worthy of the noble ones, a superhuman state - this is indeed a possible position. First.

2.

Discourse on the Mass of the Unwholesome

52. "Speaking of 'a mass of unwholesome,' monks, speaking rightly one would speak of the five hindrances. This, monks, is exclusively a mass of unwholesome, that is the five hindrances. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. Speaking of 'a mass of unwholesome,' monks, speaking rightly one would speak of these five hindrances. This, monks, is exclusively a mass of unwholesome, that is the five hindrances." The second.

3.

Discourse on the Factors for Striving

53. "Monks, there are these five factors for striving. What are the five? Here, monks, a monk 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.' He is of good health, free from affliction; possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving; he is honest and not deceitful; one who reveals himself as he really is to the Teacher or to wise persons or to his fellow monks; he 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; is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. These, monks, are the five factors for striving." Third.

4.

The Discourse on the Occasion

54. "Monks, there are these five wrong times for striving. What are the five? Here, monks, a monk is old, overcome by aging. This, monks, is the first wrong time for striving.

"Furthermore, monks, a monk is sick, overcome by illness. This, monks, is the second perpetual impediment to striving.

Furthermore, monks, there is famine, poor harvest, and alms-food is hard to obtain; it is not easy to maintain oneself by gleaning. This, monks, is the third perpetual striving.

Furthermore, monks, there is danger, a disturbance in the wilderness, and the country people mount their wheels and travel around. This, monks, is the fourth unseasonable time for striving.

Furthermore, monks, the Community is divided. When the Community is divided, monks, there are mutual insults, mutual abuse, mutual rejections and mutual abandonments. In that case those without confidence do not gain confidence, and some of those with confidence change their minds. This, monks, is the fifth unseasonable time for striving. These, monks, are the five unseasonable times for striving.

"Monks, there are these five seasonable times for striving. What are the five? Here, monks, a monk is young, youthful, black-haired, endowed with the blessing of youth, in the prime of life. This, monks, is the first right time for striving.

Furthermore, monks, a monk is of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving. This, monks, is the second occasion for striving.

Furthermore, monks, there is abundance, good harvest, and alms-food is easy to obtain; it is easy to maintain oneself by gleaning. This, monks, is the third time for striving.

"Furthermore, monks, human beings live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes. This, monks, is the fourth seasonable time for striving.

Furthermore, monks, the Community lives at ease in concord, with mutual appreciation, without dispute, with one recitation. When the Community is in concord, monks, there are no mutual insults, no mutual abuse, no mutual rejections and no mutual abandonments. In that case those without confidence gain confidence, and there is increase among those with confidence. This, monks, is the fifth seasonable time for striving. These, monks, are the five seasonable times for striving." Fourth.

5.

Mother and Son

55. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion in Sāvatthī both a mother and son had entered the rains residence - a monk and a nun. They frequently wished to see one another. The mother frequently wished to see her son; the son too frequently wished to see his mother. From their frequent seeing, bonding occurred. When there was bonding, intimacy occurred. When there was intimacy, vulnerability occurred. With their minds vulnerable, without renouncing the training and without declaring their weakness, they engaged in sexual intercourse.

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 both a mother and son had entered the rains residence - a monk and a nun, they frequently wished to see one another, the mother frequently wished to see her son, the son too frequently wished to see his mother. From their frequent seeing, bonding occurred, when there was bonding, intimacy occurred, when there was intimacy, vulnerability occurred, with their minds vulnerable, without renouncing the training and without declaring their weakness, they engaged in sexual intercourse."

"What, monks, does that foolish person think - 'Does a mother not become infatuated with her son, or a son with his mother?' "Monks, I do not see any other single form that is so enticing, so desirable, so intoxicating, so binding, so infatuating, so obstructive to attaining the unsurpassed security from bondage as this: the form of a woman. Monks, beings are impassioned, greedy, tied, infatuated, and blindly absorbed in the form of a woman. Being under the control of a woman's form, they lament for a long time.

"Monks, I do not see any other single sound...etc... any single odour... any single taste... any single tactile object that is so enticing, so desirable, so intoxicating, so binding, so infatuating, so obstructive to attaining the unsurpassed security from bondage as this: the tactile object of a woman. Monks, beings are impassioned, greedy, tied, infatuated, and blindly absorbed in the tactile object of a woman. Being under the control of a woman's tactile object, they lament for a long time.

"Monks, even when walking, a woman obsesses a man's mind and persists; even when standing... etc... even when sitting... even when lying down... even when laughing... even when speaking... even when singing... even when crying... even when exhausted... even when dead, a woman obsesses a man's mind and persists. Indeed, monks, speaking rightly one would say: 'Māra's universal snare' - speaking rightly one would say of womankind - 'Māra's universal snare'.

6.

The Discourse on the Preceptor

56. Then a certain monk approached his own preceptor; having approached, he said this to his preceptor - "At present, Venerable Sir, my body has become as if drugged, the directions are not clear to me, the teachings do not appear clear to me, sloth and torpor obsess my mind and persist, I live the holy life without delight, and I have doubt about the teachings."

Then that monk, taking that co-resident monk, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Venerable Sir, this monk says thus - 'At present, Venerable Sir, my body has become as if drugged, the directions are not clear to me, the teachings do not appear clear to me, sloth and torpor obsess my mind and persist, I live the holy life without delight, and I have doubt about the teachings.'"

"So it is, monk, for one who is unguarded in the doors of his faculties, who knows no moderation in eating, who is not devoted to wakefulness, who does not practice insight into wholesome states, who dwells not devoted to the development of the aids to enlightenment in the evening and morning - that his body becomes as if drugged, the directions are not clear to him, the teachings do not appear clear to him, sloth and torpor obsess his mind and persist, he lives the holy life without delight, and he has doubt about the teachings. Therefore, monk, you should train thus: 'I will be guarded in the doors of my faculties, moderate in eating, devoted to wakefulness, practicing insight into wholesome states, dwelling devoted to the development of the aids to enlightenment in the evening and morning.' Thus, monk, should you train."

Then that monk, 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 that monk, 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 that monk became one of the Arahants.

Then that monk, having attained Arahantship, approached his own preceptor; having approached, he said this to his preceptor - "At present, Venerable Sir, my body is not as if drugged, the directions are clear to me, the teachings appear clear to me, sloth and torpor do not obsess my mind and persist, I live the holy life with delight, and I have no doubt about the teachings." Then that monk, taking that co-resident monk, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Venerable Sir, this monk says thus - 'At present, Venerable Sir, my body is not as if drugged, the directions are clear to me, the teachings appear clear to me, sloth and torpor do not obsess my mind and persist, I live the holy life with delight, and I have no doubt about the teachings.'"

"So it is, monk, for one who is guarded in the doors of his faculties, who knows moderation in eating, who is devoted to wakefulness, who practices insight into wholesome states, who dwells devoted to the development of the aids to enlightenment in the evening and morning - that his body is not as if drugged, the directions are clear to him, the teachings appear clear to him, sloth and torpor do not obsess his mind and persist, he lives the holy life with delight, and he has no doubt about the teachings. Therefore, monks, you should train thus: 'We will be guarded in the doors of our faculties, moderate in eating, devoted to wakefulness, practicing insight into wholesome states, dwelling devoted to the development of the aids to enlightenment in the evening and morning.' This is how you should train." Sixth.

7.

The Discourse on States to be Frequently Reflected Upon

57. "Monks, there are these five states that should be frequently reflected upon by a woman or a man, by a householder or a renunciate. What are the five? 'I am subject to aging, I have not gone beyond aging' should be frequently reflected upon by a woman or a man, by a householder or a renunciate. 'I am subject to illness, I have not gone beyond illness' should be frequently reflected upon by a woman or a man, by a householder or a renunciate. 'I am subject to death, I have not gone beyond death' should be frequently reflected upon by a woman or a man, by a householder or a renunciate. 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable to me' should be frequently reflected upon by a woman or a man, by a householder or a renunciate. 'I am the owner of my actions, heir to my actions, born of my actions, bound by my actions, have actions as my refuge. Whatever action I will do— good or evil— of that I will be the heir' should be frequently reflected upon by a woman or a man, by a householder or a renunciate.

"And what, monks, is the reason why 'I am subject to aging, I have not gone beyond aging' should be frequently reflected upon by a woman or a man, by a householder or a renunciate? There is, monks, in beings a vanity of youth, intoxicated by which they engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. When one frequently reflects on this state, whatever vanity of youth one has in youth is either completely abandoned or at least diminished. This, monks, is the reason why 'I am subject to aging, I have not gone beyond aging' should be frequently reflected upon by a woman or a man, by a householder or a renunciate.

"And what, monks, is the reason why 'I am subject to illness, I have not gone beyond illness' should be frequently reflected upon by a woman or a man, by a householder or a renunciate? There is, monks, in beings a vanity of health, intoxicated by which they engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. When one frequently reflects on this state, whatever vanity of health one has in health is either completely abandoned or at least diminished. This, monks, is the reason why 'I am subject to illness, I have not gone beyond illness' should be frequently reflected upon by a woman or a man, by a householder or a renunciate.

"And what, monks, is the reason why 'I am subject to death, I have not gone beyond death' should be frequently reflected upon by a woman or a man, by a householder or a renunciate? There is, monks, in beings a vanity of life, intoxicated by which they engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. When one frequently reflects on this state, whatever vanity of life one has in life is either completely abandoned or at least diminished. This, monks, is the reason why 'I am subject to death, I have not gone beyond death' should be frequently reflected upon by a woman or a man, by a householder or a renunciate.

"And what, monks, is the reason why 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable to me' should be frequently reflected upon by a woman or a man, by a householder or a renunciate? There is, monks, in beings a lustful desire for what is dear and agreeable, by which lust they are impassioned and engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. When one frequently reflects on this state, whatever lustful desire one has for what is dear and agreeable is either completely abandoned or at least diminished. This, monks, is the reason why 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable to me' should be frequently reflected upon by a woman or a man, by a householder or a renunciate.

"And what, monks, is the reason why 'I am the owner of my actions, heir to my actions, born of my actions, bound by my actions, have actions as my refuge. Whatever action I will do— good or evil— of that I will be the heir' should be frequently reflected upon by a woman or a man, by a householder or a renunciate? There is, monks, in beings bodily misconduct, verbal misconduct, mental misconduct. When one frequently reflects on this state, misconduct is either completely abandoned or at least diminished. This, monks, is the reason why 'I am the owner of my actions, heir to my actions, born of my actions, bound by my actions, have actions as my refuge. Whatever action I will do— good or evil— of that I will be the heir' should be frequently reflected upon by a woman or a man, by a householder or a renunciate.

That noble disciple, monks, reflects thus: 'It is not only I who am subject to aging and have not gone beyond aging, but rather for all beings - their coming and going, passing away and rebirth - all beings are subject to aging and have not gone beyond aging.' When he frequently reflects on this state, the path arises in him. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are completely abandoned and the underlying tendencies come to an end.

That noble disciple, monks, reflects thus: 'It is not only I who am subject to illness and have not gone beyond illness, but rather for all beings - their coming and going, passing away and rebirth - all beings are subject to illness and have not gone beyond illness.' When he frequently reflects on this state, the path arises in him. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are completely abandoned and the underlying tendencies come to an end.

That noble disciple, monks, reflects thus: 'It is not only I who am subject to death and have not gone beyond death, but rather for all beings - their coming and going, passing away and rebirth - all beings are subject to death and have not gone beyond death.' When he frequently reflects on this state, the path arises in him. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are completely abandoned and the underlying tendencies come to an end.

That noble disciple, monks, reflects thus: 'It is not only in my case that there is alteration and separation from all that is dear and agreeable, but rather for all beings - their coming and going, passing away and rebirth - there is alteration and separation from all that is dear and agreeable.' When he frequently reflects on this state, the path arises in him. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are completely abandoned and the underlying tendencies come to an end.

That noble disciple, monks, reflects thus: 'It is not only I who am the owner of my actions, heir to my actions, born of my actions, bound by my actions, have actions as my refuge. Whatever action I will do— good or evil— of that I will be the heir; but rather for all beings - their coming and going, passing away and rebirth - all beings are owners of their actions, heirs to their actions, born of their actions, bound by their actions, have actions as their refuge. Whatever action they will do— good or evil— of that they will be the heirs.' When he frequently reflects on this state, the path arises in him. He pursues, develops and cultivates that path. As he pursues, develops and cultivates that path, the fetters are completely abandoned and the underlying tendencies come to an end."

8.

Discourse on the Young Licchavi Men

58. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. Having walked for alms in Vesālī and returned from the alms round after the meal, he entered the Great Wood and sat down for the day's abiding at the foot of a certain tree.

Now on that occasion several young Licchavi men, carrying strung bows and surrounded by a pack of dogs, while walking and wandering about in the Great Wood, saw the Blessed One seated at the foot of a certain tree; having seen him, putting aside their strung bows and sending the pack of dogs to one side, they approached the Blessed One; having approached and paid homage to the Blessed One, they silently attended upon the Blessed One with their hands joined in reverential salutation.

Now on that occasion Mahānāma the Licchavi, while walking and wandering about on foot for exercise in the Great Wood, saw those young Licchavi men silently attending upon the Blessed One with their hands joined in reverential salutation; Having seen him, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Licchavi uttered this inspired utterance - "The Vajjians will survive, the Vajjians will survive!"

"Why do you say this, Mahānāma - "The Vajjians will survive, the Vajjians will survive!" "These young Licchavi princes, Venerable Sir, are violent, harsh, and insolent. Whatever gifts are sent to families - whether sugarcane, jujube fruits, cakes, sweet meats, or rice cakes - they repeatedly plunder and eat them; they even throw dirt at the women and girls of the families. But now they sit silently attending upon the Blessed One with their hands joined in reverential salutation."

"Whenever, Mahānāma, any clansman possesses five things - whether he be an anointed warrior-king, or a hereditary district ruler, or an army general, or a village headman, or a guild leader, or those who exercise authority over individual families - only growth is to be expected, not decline.

"What are the five? Here, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honours, respects, reveres and venerates his mother and father. His mother and father, being honoured, respected, revered and venerated, regard him with tender concern and a good mind - 'Live long, maintain a long life span.' For a clansman who is regarded with tender concern by his mother and father, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honours, respects, reveres and venerates his children, wife, slaves, workers and servants. His children, wife, slaves, workers and servants, being honoured, respected, revered and venerated, regard him with tender concern and a good mind - 'Live long, maintain a long life span.' For a clansman who is regarded with tender concern by his children, wife, slaves, workers and servants, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honours, respects, reveres and venerates those involved in field work, trade and business. Those involved in field work, trade and business, being honoured, respected, revered and venerated, regard him with tender concern and a good mind - 'Live long, maintain a long life span.' For a clansman who is regarded with tender concern by those involved in field work, trade and business, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honours, respects, reveres and venerates those deities who receive offerings. Those deities who receive offerings, being honoured, respected, revered and venerated, regard him with tender concern and a good mind - 'Live long, maintain a long life span.' For a clansman who is regarded with tender concern by the deities, Mahānāma, only growth is to be expected, not decline.

"Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honours, respects, reveres and venerates ascetics and brahmins. Those ascetics and brahmins, being honoured, respected, revered and venerated, regard him with tender concern and a good mind - 'Live long, maintain a long life span.' For a clansman who is regarded with tender concern by ascetics and brahmins, Mahānāma, only growth is to be expected, not decline.

"Whenever, Mahānāma, any clansman possesses these five things - whether he be an anointed warrior-king, or a hereditary district ruler, or an army general, or a village headman, or a guild leader, or those who exercise authority over individual families - only growth is to be expected, not decline."

9.

First Discourse on the Elderly Who Have Gone Forth

59. "Monks, one who goes forth when old possessed of five qualities is hard to find. What are the five? Monks, one who goes forth when old who is subtle is hard to find, one who is accomplished in proper conduct is hard to find, one who is learned is hard to find, one who is a Teaching speaker is hard to find, one who is versed in the discipline is hard to find. Monks, one who goes forth when old possessed of these five qualities is hard to find." Ninth.

10.

Second Discourse on One Who Goes Forth When Old

60. "Monks, one who goes forth when old possessed of five qualities is hard to find. What are the five? Monks, one who goes forth when old who is easy to admonish is hard to find, one who grasps well what has been learned is hard to find, one who grasps what is proper is hard to find, one who is a Teaching speaker is hard to find, one who is versed in the discipline is hard to find. Monks, one who goes forth when old possessed of these five qualities is hard to find." Tenth.

The Chapter on the Mental Hindrances, first.

Here is its summary -

2.

The Chapter on Perceptions

1.

First Discourse on Perception

61. "Monks, these five perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal. What are the five? The perception of foulness, the perception of death, the perception of danger, the perception of the repulsiveness in food, the perception of non-delight in the entire world - these five perceptions, monks, when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal." First.

2.

Second Discourse on Perceptions

62. "Monks, these five perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal. What are the five? The perception of impermanence, the perception of non-self, the perception of death, the perception of the repulsiveness in food, the perception of non-delight in the entire world - these five perceptions, monks, when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal." The second.

3.

First Discourse on Growth

63. "Monks, growing in five kinds of growth, a noble disciple grows in noble growth, and takes what is essential and takes what is excellent for the body. With which five? She grows in faith, grows in virtue, grows in learning, grows in generosity, grows in wisdom - Monks, growing in these five kinds of growth, a noble disciple grows in noble growth, and takes what is essential and takes what is excellent for the body."

4.

Second Discourse on Growth

64. "Monks, growing in five kinds of growth, a noble female disciple grows in noble growth, and takes what is essential and takes what is excellent for the body. With which five? She grows in faith, grows in virtue, grows in learning, grows in generosity, grows in wisdom - Monks, growing in these five kinds of growth, a noble female disciple grows in noble growth, and takes what is essential and takes what is excellent for the body."

5.

The Discourse on Discussion

65. "Monks, possessed of five qualities a monk is fit for discussion with their spiritual companions. What are the five? Here, monks, a monk is accomplished in virtue themselves, and is able to answer questions that arise about accomplishment in virtue; is accomplished in concentration themselves, and is able to answer questions that arise about accomplishment in concentration; is accomplished in wisdom themselves, and is able to answer questions that arise about accomplishment in wisdom; is accomplished in liberation themselves, and is able to answer questions that arise about accomplishment in liberation; is accomplished in the knowledge and vision of liberation themselves, and is able to answer questions that arise about accomplishment in the knowledge and vision of liberation. Monks, possessed of these five qualities a monk is fit for discussion with their spiritual companions." Fifth.

6.

The Discourse on Living Together

66. "Monks, possessed of five qualities a monk is fit to live together with their spiritual companions. What are the five? Here, monks, a monk is accomplished in virtue themselves, and is able to answer questions that arise about accomplishment in virtue; is accomplished in concentration themselves, and is able to answer questions that arise about accomplishment in concentration; is accomplished in wisdom themselves, and is able to answer questions that arise about accomplishment in wisdom; is accomplished in liberation themselves, and is able to answer questions that arise about accomplishment in liberation; is accomplished in the knowledge and vision of liberation themselves, and is able to answer questions that arise about accomplishment in the knowledge and vision of liberation. Monks, possessed of these five qualities a monk is fit to live together with their spiritual companions." Sixth.

7.

First Discourse on the Basis for Spiritual Power

67. "Monks, if any monk or Buddhist nun develops five things, cultivates five things, they can expect one of two fruits: either final knowledge in this very life or, if there is a residue remaining, non-returnership.

"What are the five? 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... develops the basis for spiritual power endowed with concentration due to investigation and formations of striving, with enthusiasm as the fifth. Monks, if any monk or Buddhist nun develops these five things, cultivates these five things, they can expect one of two fruits: either final knowledge in this very life or, if there is a residue remaining, non-returnership." Seventh.

8.

Second Discourse on the Bases for Spiritual Power

68. "Monks, before my enlightenment, while I was still an unenlightened bodhisatta, I developed five things, I cultivated five things. What are the five? I developed the basis for spiritual power endowed with concentration due to desire and formations of striving, concentration due to energy... concentration due to mind... I developed the basis for spiritual power endowed with concentration due to investigation and formations of striving, and enthusiasm was the fifth. Monks, due to having developed and cultivated these five things with enthusiasm as the fifth, in whatever state realizable by direct knowledge I directed my mind to for realization through direct knowledge, I achieved the ability to witness it whenever there was a base.

"If I wished: 'May I exercise the various kinds of spiritual power... etc... may I exercise mastery with the body as far as the brahmā world' - I realized the direct knowledge of this, whenever the base exists.

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

9.

The Discourse on Revulsion

69. "These five things, monks, when developed and cultivated lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna.

"What are the five? 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. These five things, monks, when developed and cultivated lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna." Ninth.

10.

The Discourse on the Destruction of the Taints

70. "Monks, these five things when developed and cultivated lead to the destruction of the taints. What are the five? 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. These five things, monks, when developed and cultivated lead to the destruction of the taints." Tenth.

The Chapter on Perceptions, second.

Here is its summary -

3.

The Chapter on the Warrior

1.

First Discourse on the Fruit of Liberation of Mind

71. "Monks, these five things when developed and cultivated have liberation of mind as their fruit and benefit, and liberation by wisdom as their fruit and benefit.

"What are the five? 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. These, monks, are the five things when developed and cultivated have liberation of mind as their fruit and benefit, and liberation by wisdom as their fruit and benefit. When, monks, a monk is liberated in mind and liberated by wisdom - this monk is called, monks, 'one who has lifted the barrier, filled in the moat, pulled out the pillar, removed the bolt, a noble one who has lowered the banner, put down the burden, and is unfettered.'

"And how, monks, is a monk one who has lifted the barrier? Here, monks, a monk's ignorance 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 one who has lifted the barrier.

"And how, monks, is a monk one who has filled in the moat? Here, monks, a monk's birth and renewal of existence in the round of rebirths 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 one who has filled in the moat.

"And how, monks, is a monk one who has extracted the pillar? Here, monks, 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, monks, is how a monk is one who has extracted the pillar.

"And how, monks, is a monk one who has removed the bolt? Here, monks, a monk's five lower fetters are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, monks, is how a monk is one who has removed the bolt.

"And how, monks, is a monk a noble one who has lowered the banner, put down the burden, and is unfettered? 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 a noble one who has lowered the banner, put down the burden, and is unfettered. First.

2.

Second Discourse on the Fruit of Liberation of Mind

72. "Monks, these five things when developed and cultivated have liberation of mind as their fruit and benefit, and liberation by wisdom as their fruit and benefit. What are the five? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion - these five things, monks, when developed and cultivated have liberation of mind as their fruit and benefit, and liberation by wisdom as their fruit and benefit. When, monks, a monk is liberated in mind and liberated by wisdom - this monk is called, monks, 'one who has lifted the barrier, filled in the moat, pulled out the pillar, removed the bolt, a noble one who has lowered the banner, put down the burden, and is unfettered.'

"And how, monks, is a monk one who has lifted the barrier? Here, monks, a monk's ignorance 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 one who has lifted the barrier.

"And how, monks, is a monk one who has filled in the moat? Here, monks, a monk's birth and renewal of existence in the round of rebirths 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 one who has filled in the moat.

"And how, monks, is a monk one who has extracted the pillar? Here, monks, 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, monks, is how a monk is one who has extracted the pillar.

"And how, monks, is a monk one who has removed the bolt? Here, monks, a monk's five lower fetters are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, monks, is how a monk is one who has removed the bolt.

"And how, monks, is a monk a noble one who has lowered the banner, put down the burden, and is unfettered? 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 a noble one who has lowered the banner, put down the burden, and is unfettered. The second.

3.

First Discourse on Living According to the Teaching

73. 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 - "'One who lives according to the Teaching, one who lives according to the Teaching,' Venerable Sir, it is said. To what extent, Venerable Sir, is a monk one who lives according to the Teaching?"

"Here, monk, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He spends the day with that learning of the Teaching, neglects seclusion, and does not devote himself to internal serenity of mind. This, monk, is called - 'a monk who is full of learning, but not one who dwells in the Teaching.'

Furthermore, monk, a monk teaches the Teaching to others in detail as he has heard it and learned it. He spends the day with that description of the Teaching, neglects seclusion, and does not devote himself to internal serenity of mind. This, monk, is called - 'a monk who is full of descriptions, not one who dwells in the Teaching.'

Furthermore, monk, a monk recites in detail the Teaching as he has heard it and learned it. He spends the day with that recitation, neglects seclusion, and does not devote himself to internal serenity of mind. This, monk, is called - 'a monk who is devoted to recitation, not one who dwells in the Teaching'.

Furthermore, monk, a monk thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. He spends the day with those thoughts about the Teaching, neglects seclusion, and does not devote himself to internal serenity of mind. This, monk, is called - 'a monk full of thoughts, not one who dwells in the Teaching.'

"Here, monk, a monk 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 spend the day with that learning of the Teaching, does not neglect seclusion, and devotes himself to internal serenity of mind. This, monk, is how a monk is one who lives according to the Teaching.

"Thus, monk, I have taught one who has much learning, taught one who has much description, taught one who has much recitation, taught one who has much thought, taught one who lives according to the Teaching. Whatever, monk, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern, that has been done for you by me. Here, monk, are the roots of trees, here are empty dwellings. Meditate, monk, do not be negligent, do not be ones who later feel regret. This is our instruction to you. Third.

4.

Second Discourse on One Who Lives According to the Teaching

74. 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 - "'One who lives according to the Teaching, one who lives according to the Teaching,' Venerable Sir, it is said. To what extent, Venerable Sir, is a monk one who lives according to the Teaching?"

"Here, monk, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers; and he does not understand their higher meaning with wisdom. This, monk, is called - 'a monk who is full of learning, but not one who dwells in the Teaching.'

Furthermore, monk, a monk teaches the Teaching to others in detail as he has heard it and learned it, but he does not understand its higher meaning with wisdom. This, monk, is called - 'a monk who is full of descriptions, not one who dwells in the Teaching.'

Furthermore, monk, a monk recites in detail the Teaching as he has heard it and learned it, but he does not understand its higher meaning with wisdom. This, monk, is called - 'a monk who is devoted to recitation, not one who dwells in the Teaching'.

Furthermore, monk, a monk thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it, but he does not understand its higher meaning with wisdom. This, monk, is called - 'a monk full of thoughts, not one who dwells in the Teaching.'

"Here, monk, a monk learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers; and he understands their higher meaning with wisdom. This, monk, is how a monk is one who lives according to the Teaching.

"Thus, monk, I have taught one who has much learning, taught one who has much description, taught one who has much recitation, taught one who has much thought, taught one who lives according to the Teaching. Whatever, monk, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern, that has been done for you by me. Here, monk, are the roots of trees, here are empty dwellings. Meditate, monk, do not be negligent, do not be ones who later feel regret. This is our instruction to you. Fourth.

5.

First Discourse on Warriors

75. "Monks, these five warriors exist and are found in the world. What are the five? Here, monks, a certain warrior, just seeing the dust of battle, sinks down, loses heart, does not steel himself, and cannot enter the battle. Such, monks, is a certain warrior here. This, monks, is the first warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior endures the dust of battle; but rather having seen just the top of a banner, he sinks down, loses heart, does not steel himself, and cannot enter the battle. Such, monks, is a certain warrior here. This, monks, is the second warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior endures the dust of battle, endures the top of a banner; but rather having heard just the battle cry, he sinks down, loses heart, does not steel himself, and cannot enter the battle. Such, monks, is a certain warrior here. This, monks, is the third warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior endures the dust of battle, endures the top of a banner, endures the battle cry; but rather in close combat he is struck and repelled. Such, monks, is a certain warrior here. This, monks, is the fourth warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior endures the dust of battle, endures the top of a banner, endures the battle cry, endures close combat. Having won that battle, being victorious in war, he dwells at the head of that battlefield. Such, monks, is a certain warrior here. This, monks, is the fifth warrior that exists and is found in the world. These five warriors, monks, exist and are found in the world.

"Even so, monks, these five individuals similar to warriors exist and are found among the monks. What are the five? Here, monks, a monk, just seeing the dust of battle, sinks down, loses heart, does not steel himself, and cannot maintain the holy life. Having revealed his weakness in the training, he rejects the training and returns to what is inferior. What is his dust of battle? Here, monks, a monk hears: 'In such and such a village or town there is a woman or girl who is beautiful, lovely, graceful, possessing supreme beauty of complexion.' Having heard that, he sinks down, loses heart, does not steel himself, and cannot maintain the holy life. Having revealed his weakness in the training, he rejects the training and returns to what is inferior. This is his dust of battle.

"Just as, monks, that warrior, just seeing the dust of battle, sinks down, loses heart, does not steel himself, and cannot enter the battle; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the first person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk endures the dust of battle; but rather having seen just the top of a banner, he sinks down, loses heart, does not steel himself, and cannot maintain the holy life. Having revealed his weakness in the training, he rejects the training and returns to what is inferior. What is his top of the banner? Here, monks, a monk does not merely hear: 'In such and such a village or town there is a woman or girl who is beautiful, lovely, graceful, possessing supreme beauty of complexion'; but rather he sees for himself a woman or girl who is beautiful, lovely, graceful, possessing supreme beauty of complexion. Having seen her, he sinks down, loses heart, does not steel himself, and cannot maintain the holy life. Having revealed his weakness in the training, he rejects the training and returns to what is inferior. This is his top of the banner.

"Just as, monks, that warrior endures the dust of battle; but rather having seen just the top of a banner, he sinks down, loses heart, does not steel himself, and cannot enter the battle; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the second person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk endures the dust of battle, endures the top of a banner; but rather having heard just the battle cry, he sinks down, loses heart, does not steel himself, and cannot maintain the holy life. Having revealed his weakness in the training, he rejects the training and returns to what is inferior. What is his battle cry? Here, monks, a woman approaches a monk who has gone to the forest, to the root of a tree, or to an empty hut, and giggles at him, chatters with him, laughs at him, and mocks him. Being giggled at, chattered with, laughed at, and mocked by the woman, he sinks down, loses heart, does not steel himself, and cannot maintain the holy life. Having revealed his weakness in the training, he rejects the training and returns to what is inferior. This is his battle cry.

Just as, monks, that warrior endures the dust of battle, endures the top of a banner; but rather having heard just the battle cry, he sinks down, loses heart, does not steel himself, and cannot enter the battle; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the third person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk endures the dust of battle, endures the top of a banner, endures the battle cry; but rather in close combat he is struck and repelled. What is his close combat? Here, monks, a woman approaches a monk who has gone to the forest, to the root of a tree, or to an empty hut, and sits close to him, lies down close to him, and overwhelms him. When that woman sits close to him, lies down close to him, and overwhelms him, without renouncing the training and without declaring his weakness, he engages in sexual intercourse. This is his close combat.

Just as, monks, that warrior endures the dust of battle, endures the top of a banner, endures the battle cry, but in close combat he is struck and repelled; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the fourth person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk endures the dust of battle, endures the top of a banner, endures the battle cry, endures close combat, and having won that battle, being victorious in war, he dwells at the head of that battlefield. What is his victory in battle? Here, monks, a woman approaches a monk who has gone to the forest, to the root of a tree, or to an empty hut, and sits close to him, lies down close to him, and overwhelms him. When that woman sits close to him, lies down close to him, and overwhelms him, having disentangled himself and freed himself, he goes wherever he wishes. 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.

Having gone to the forest, or to the root of a tree, or to an empty dwelling, 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... with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of 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 it really is 'These are the taints', he understands as it really is 'This is the origin of taints', he understands as it really is 'This is the cessation of taints', he understands as it really is 'This is the way leading to the cessation of taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This is his victory in battle.

"Just as, monks, that warrior endures the dust of battle, endures the top of a banner, endures the battle cry, endures close combat, and having won that battle, being victorious in war, he dwells at the head of that battlefield; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the fifth person similar to a warrior that exists and is found among the monks. These five individuals similar to warriors, monks, exist and are found among the monks." Fifth.

6.

The Second Discourse on the Warrior's Livelihood

76. "Monks, these five warriors exist and are found in the world. What are the five? Here, monks, a certain warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle. He strives and struggles in that battle. While he is striving and struggling, others kill and finish him off. Such, monks, is a certain warrior here. This, monks, is the first warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle. He strives and struggles in that battle. While he is striving and struggling, others wound him, and they carry him away; having carried him away, they take him to his relatives. While being taken by his relatives, he dies on the way before reaching them. Such, monks, is a certain warrior here. This, monks, is the second warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle. He strives and struggles in that battle. While he is striving and struggling, others wound him, and they carry him away; having carried him away, they take him to his relatives. His relatives tend to him and care for him. While being tended to and cared for by his relatives, he dies from that very affliction. Such, monks, is a certain warrior here. This, monks, is the third warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle. He strives and struggles in that battle. While he is striving and struggling, others wound him, and they carry him away; having carried him away, they take him to his relatives. His relatives tend to him and care for him. While being tended to and cared for by his relatives, he recovers from that affliction. Such, monks, is a certain warrior here. This, monks, is the fourth warrior that exists and is found in the world.

"Furthermore, monks, here a certain warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle. Having won that battle, being victorious in war, he dwells at the head of that battlefield. Such, monks, is a certain warrior here. This, monks, is the fifth warrior that exists and is found in the world. These five warriors, monks, exist and are found in the world.

"Even so, monks, these five individuals similar to warriors exist and are found among the monks. What are the five? Here, monks, a monk dwells in dependence on a certain village or town. Having dressed in the morning and taking his bowl and robe, he enters that same 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, without renouncing the training and without declaring his weakness, he engages in sexual intercourse.

"Just as, monks, a warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle, he strives and struggles in that battle, and while he is striving and struggling, others kill and finish him off; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the first person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or town. Having dressed in the morning and taking his bowl and robe, he enters that same 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 burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and tell the monks: Friends, I am overcome by lust, possessed by lust, I cannot maintain the holy life; having revealed my weakness in the training, I will reject the training and return to what is inferior.' Going to the monastery, before reaching the monastery, in the middle of the journey, having revealed his weakness in the training, he rejects the training and returns to what is inferior.

Just as, monks, a warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle, he strives and struggles in that battle, and while he is striving and struggling, others wound him, and they carry him away; having carried him away, they take him to his relatives. While being taken by his relatives, he dies on the way before reaching them; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the second person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or town. Having dressed in the morning and taking his bowl and robe, he enters that same 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 burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and tell the monks: Friends, I am overcome by lust, possessed by lust, I cannot maintain the holy life; having revealed my weakness in the training, I will reject the training and return to what is inferior.' Having gone to the monastery, he tells the monks: 'Friends, I am overcome by lust, possessed by lust, I cannot maintain the holy life; having revealed my weakness in the training, I will reject the training and return to what is inferior.'

Then his fellow monks exhort and instruct him: 'Friend, sensual pleasures have been declared by the Blessed One to provide little gratification but much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a skeleton, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a piece of meat, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a grass torch, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a pit of glowing embers, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a dream, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to borrowed goods, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to tree fruits, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a butcher's knife, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a stake, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a snake's head, with much suffering and much despair; the danger in them is greater. Let the venerable one delight in the holy life; let not the venerable one, having revealed weakness in the training, reject the training and return to what is inferior.'

When he was thus exhorted and thus instructed by his fellow monks, he spoke thus: 'Friend, although sensual pleasures have been declared by the Blessed One to provide little gratification but much suffering and much despair, with greater danger in them; still I cannot maintain the holy life; having revealed my weakness in the training, I will reject the training and return to what is inferior.' Having revealed his weakness in the training, he rejects the training and returns to what is inferior.

Just as, monks, a warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle, he strives and struggles in that battle, and while he is striving and struggling, others wound him, and they carry him away; having carried him away, they take him to his relatives, his relatives tend to him and care for him. While being tended to and cared for by his relatives, he dies from that very affliction; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the third person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or town. Having dressed in the morning and taking his bowl and robe, he enters that same 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 burns in body and burns in mind. He thinks thus: 'What if I were to go to the monastery and tell the monks: Friends, I am overcome by lust, possessed by lust, I cannot maintain the holy life; having revealed my weakness in the training, I will reject the training and return to what is inferior.' Having gone to the monastery, he tells the monks: 'Friends, I am overcome by lust, possessed by lust, I cannot maintain the holy life; having revealed my weakness in the training, I will reject the training and return to what is inferior.'

Then his fellow monks exhort and instruct him: 'Friend, sensual pleasures have been declared by the Blessed One to provide little gratification but much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a skeleton, with much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a piece of meat... etc... Sensual pleasures have been declared by the Blessed One to be similar to a grass torch... Sensual pleasures have been declared by the Blessed One to be similar to a pit of burning coals... Sensual pleasures have been declared by the Blessed One to be similar to a dream... Sensual pleasures have been declared by the Blessed One to be similar to borrowed goods... Sensual pleasures have been declared by the Blessed One to be similar to tree fruits... Sensual pleasures have been declared by the Blessed One to be similar to a butcher's knife... Sensual pleasures have been declared by the Blessed One to be similar to a sword stake... Sensual pleasures have been declared by the Blessed One to be similar to a snake's head, with much suffering and much despair; the danger in them is greater. Let the venerable one delight in the holy life; let not the venerable one, having revealed weakness in the training, reject the training and return to what is inferior.'

When he was thus exhorted and thus instructed by his fellow monks, he spoke thus: "I will strive, friend, I will make an effort, friend, I will delight, friend! Now, friend, I will not, having revealed my weakness in the training, reject the training and return to what is inferior."

Just as, monks, a warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle, he strives and struggles in that battle, and while he is striving and struggling, others wound him, and they carry him away; having carried him away, they take him to his relatives, his relatives tend to him and care for him. While being tended to and cared for by his relatives, he recovers from that affliction; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the fourth person similar to a warrior that exists and is found among the monks.

"Furthermore, monks, a monk dwells in dependence on a certain village or town. Having dressed in the morning and taking his bowl and robe, he enters that same village or town for alms with body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained. 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. Having returned from alms round after the meal, 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. Having gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned covetousness for the world...etc... 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, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering'... etc... He understands: 'There is no more coming to any state of being.'"

"Just as, monks, that warrior, having taken up sword and shield, having strapped on bow and quiver, enters into the thick of battle, having won that battle, being victorious in war, he dwells at the head of that battlefield; I say, monks, this individual is similar to that. Such, monks, is a certain individual here. This, monks, is the fifth person similar to a warrior that exists and is found among the monks. These five individuals similar to warriors, monks, exist and are found among the monks." Sixth.

7.

First Discourse on Future Perils

77. "Monks, seeing these five future perils, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"What are the five? Here, monks, a forest-dwelling monk reflects thus: 'I am now dwelling alone in the forest. While I am dwelling alone in the forest, a snake might bite me, or a scorpion might bite me, or a centipede might bite me, and that would cause my death; that would be an obstacle for me; well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' Monks, seeing this first future peril, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"Furthermore, monks, a forest-dwelling monk reflects thus: 'I am now dwelling alone in the forest. While dwelling alone in the forest, I might stumble and fall, or my eaten food might disagree with me, or my bile might become disturbed, or my phlegm might become disturbed, or my cutting winds might become disturbed, and that would cause my death; that would be an obstacle for me; well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' Monks, seeing this second future peril, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"Furthermore, monks, a forest-dwelling monk reflects thus: 'I am now dwelling alone in the forest. While dwelling alone in the forest, I might encounter wild beasts - a lion, or a tiger, or a leopard, or a bear, or a hyena - they might take my life, and that would cause my death; that would be an obstacle for me; well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' Monks, seeing this third future peril, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"Furthermore, monks, a forest-dwelling monk reflects thus: 'I am now dwelling alone in the forest. While dwelling alone in the forest, I might encounter young men who have done their deeds or not done their deeds, they might take my life, and that would cause my death; that would be an obstacle for me; well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' Monks, seeing this fourth future peril, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"Furthermore, monks, a forest-dwelling monk reflects thus: 'I am now dwelling alone in the forest. There are wild spirits in the forest, they might take my life, and that would cause my death; that would be an obstacle for me; well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' Monks, seeing this fifth future peril, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"Monks, seeing these five future perils, it is enough for a forest-dwelling monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized." Seventh.

8.

Second Discourse on Future Perils

78. "Monks, seeing these five future perils, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized. What are the five? Here, monks, a monk reflects thus: 'I am now young, youthful, black-haired, endowed with the blessing of youth, in the prime of life. But there comes a time when aging touches this body. When one is old, overcome by aging, it is not easy to attend to the Teaching of the Buddhas, it is not easy to resort to remote lodgings in forests and woodland thickets. Before that unwished for, undesired and disagreeable state comes to me; well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized, by which state when I am old I shall dwell at ease.' Monks, seeing this first future peril, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"And furthermore, monks, a monk considers thus: 'I am now of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving. But there comes a time when illness touches this body. When one is sick, overcome by illness, it is not easy to attend to the Teaching of the Buddhas, it is not easy to resort to remote lodgings in forests and woodland thickets. Before that unwished for, undesired and disagreeable state comes to me; well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized, by which state even when I am sick I shall dwell at ease.' Monks, seeing this second future peril, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"And furthermore, monks, a monk considers thus: 'Now there is abundance, good harvest, and alms-food is easy to obtain; it is easy to maintain oneself by gleaning. But there comes a time when there is famine, poor harvest, and alms-food is hard to obtain; it is not easy to maintain oneself by gleaning. During a famine, people migrate to where there is abundance. There one lives in society, lives crowded together. When living in society, living crowded together, it is not easy to attend to the Teaching of the Buddhas, it is not easy to resort to remote lodgings in forests and woodland thickets. Before that unwished for, undesired and disagreeable state comes to me; well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized, by which state even during famine I shall dwell at ease.' Monks, seeing this third future peril, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"And furthermore, monks, a monk considers thus: 'At present human beings live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes. But there comes a time when there is danger, a disturbance in the wilderness, and the country people mount their wheels and travel around. When there is danger, people move to where there is security. There one lives in society, lives crowded together. When living in society, living crowded together, it is not easy to attend to the Teaching of the Buddhas, it is not easy to resort to remote lodgings in forests and woodland thickets. Before that unwished for, undesired and disagreeable state comes to me; well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized, by which state even during danger I shall dwell at ease.' Monks, seeing this fourth future peril, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"And furthermore, monks, a monk considers thus: 'At present the Community lives at ease in concord, with mutual appreciation, without dispute, with one recitation. But there comes a time when the Community becomes divided. When the Community is divided, it is not easy to attend to the Teaching of the Buddhas, it is not easy to resort to remote lodgings in forests and woodland thickets. Before that unwished for, undesired and disagreeable state comes to me; well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized, by which state even when the Community is divided I shall dwell at ease.' Monks, seeing this fifth future peril, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized.

"Monks, seeing these five future perils, it is enough for a monk to dwell diligent, ardent and resolute for attaining the unattained, for achieving the unachieved, for realizing the unrealized." The eighth.

9.

Third Discourse on Future Perils

79. "Monks, there are these five future perils that have not arisen now but will arise in the future. You should be aware of them; and having become aware, you should make an effort to abandon them.

"What are the five? In the future course of time, monks, there will be monks with undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, they will give higher ordination to others. They too will not be able to train them in higher virtue, higher mind, higher wisdom. They too will be of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, they will give higher ordination to others. They too will not be able to train them in higher virtue, higher mind, higher wisdom. They too will be of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Thus, monks, from corruption of the Teaching comes corruption of the discipline; from corruption of the discipline comes corruption of the Teaching. This, monks, is the first future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks with undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, they will give guidance to others. They too will not be able to train them in higher virtue, higher mind, higher wisdom. They too will be of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, they will give guidance to others. They too will not be able to train them in higher virtue, higher mind, higher wisdom. They too will be of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Thus, monks, from corruption of the Teaching comes corruption of the discipline; from corruption of the discipline comes corruption of the Teaching. This, monks, is the second future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks with undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, when speaking on Abhidhamma and Vedalla, falling into dark states, they will not understand. Thus, monks, from corruption of the Teaching comes corruption of the discipline; from corruption of the discipline comes corruption of the Teaching. This, monks, is the third future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks with undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, when those discourses spoken by the Truth Finder that are deep, deep in meaning, supramundane, connected with voidness, are being recited, they will not want to listen, will not lend an ear, will not set their minds on final knowledge, and will not think those teachings should be learned and mastered. But when those discourses that are compositions of poets, with elegant words and phrases, spoken by outsiders, spoken by disciples, are being recited, they will want to listen, will lend an ear, will set their minds on final knowledge, and will think those teachings should be learned and mastered. Thus, monks, from corruption of the Teaching comes corruption of the discipline; from corruption of the discipline comes corruption of the Teaching. This, monks, is the fourth future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks with undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom. Being of undeveloped body, undeveloped virtue, undeveloped mind, undeveloped wisdom, elder monks will become luxurious and lax, leading in backsliding, discarding the duty of solitude, they will not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Later generations will follow their example. They too will become luxurious and lax, leading in backsliding, discarding the duty of solitude, they will not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Thus, monks, from corruption of the Teaching comes corruption of the discipline; from corruption of the discipline comes corruption of the Teaching. This, monks, is the fifth future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning. "These, monks, are the five future perils that have not yet arisen but will arise in the future. You should be aware of them; and having become aware, you should strive for their abandoning." Ninth.

10.

The Fourth Discourse on Future Perils

80. "Monks, there are these five future perils that have not arisen now but will arise in the future. You should be aware of them; and having become aware, you should make an effort to abandon them.

"What are the five? In the future course of time, monks, there will be monks who desire good robes. Being desirous of good robes, they will abandon the practice of wearing rag-robes, they will abandon remote lodgings in forests and woodland thickets; having descended into villages, towns and royal cities they will take up residence, and because of robes they will engage in various kinds of improper search. This, monks, is the first future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

Furthermore, monks, in the future course of time, there will be monks who desire good almsfood. Being desirous of good almsfood, they will abandon the practice of living on almsfood, they will abandon remote lodgings in forests and woodland thickets; having descended into villages, towns and royal cities they will take up residence seeking excellent tastes with the tongue, and because of almsfood they will engage in various kinds of improper search. This, monks, is the second future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks who desire good lodgings. Being desirous of good lodgings, they will abandon the practice of living at the foot of trees, they will abandon remote lodgings in forests and woodland thickets; having descended into villages, towns and royal cities they will take up residence, and because of lodgings they will engage in various kinds of improper search. This, monks, is the third future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks who will live in close association with nuns, female probationers and female novices. When there is bonding with nuns, female probationers and female novices, monks, this is to be expected: 'They will live the holy life without delight, or they will commit some corrupted offence, or having rejected the training, they will revert to the inferior.' This, monks, is the fourth future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"Furthermore, monks, in the future course of time, there will be monks who will live in close association with monastery attendants and novices. When there is bonding with monastery attendants and novices, monks, this is to be expected: 'They will dwell engaged in various kinds of storing and consuming, and they will make gross signs on the earth and on green grass.' This, monks, is the fifth future peril that has not yet arisen but will arise in the future. You should wake up to this; and having woken up, you should strive for its abandoning.

"These, monks, are the five future perils that have not yet arisen but will arise in the future. You should be aware of them; and having become aware, you should strive for their abandoning." Tenth.

The Chapter on the Warrior, third.

Here is its summary -

4.

The Chapter on Elders

1.

The Discourse on What Can Be Lusted After

81. "Monks, possessed of five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. What are the five? One lusts after what can be lusted after, one is averse to what can be resented, one is deluded by what can delude, one is angered by what can anger, one is intoxicated by what can intoxicate - Monks, possessed of these five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? One does not lust in what is lustful, does not hate in what is hateful, does not become deluded in what is delusive, does not become angry in what is irritating, does not become intoxicated in what is intoxicating - Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." First.

2.

Without Lust

82. "Monks, possessed of five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. What are the five? One is not without lust, not without hate, not without delusion, and is contemptuous and insolent - Monks, possessed of these five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? One is without lust, without hate, without delusion, and is not contemptuous, and not insolent - Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." The second.

3.

The Discourse on the Fraudulent One

83. "Monks, possessed of five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. What are the five? One is fraudulent, deceitful, fortune-telling, dishonest, and seeking to gain profit from profit - Monks, possessed of these five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? One is not fraudulent, not deceitful, not fortune-telling, not dishonest, and not seeking to gain profit from profit - Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." Third.

4.

The Discourse on One Without Faith

84. "Monks, possessed of five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. What are the five? He is without faith, is shameless, is without fear of wrongdoing, is lazy, and lacks wisdom - Monks, possessed of these five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? He has faith, has moral shame, has fear of wrongdoing, has aroused energy, and has wisdom - Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." Fourth.

5.

The Discourse on Intolerance

85. "Monks, possessed of five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. What are the five? One is intolerant of forms, intolerant of sounds, intolerant of odours, intolerant of tastes, intolerant of tactile objects - Monks, possessed of these five qualities an elder monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? They are patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects - Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." Fifth.

6.

The Discourse about One Who Has Attained Analytical Knowledge

86. "Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? One has attained analytical knowledge of meaning, one has attained analytical knowledge of the Teaching, one has attained analytical knowledge of language, one has attained analytical knowledge of ingenuity, and in whatever various duties are to be done for their spiritual companions, one is skilful and diligent, possessed of proper investigation into the means, able to carry them out and arrange them - Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." Sixth.

7.

The Discourse about the Virtuous One

87. "Monks, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? He is virtuous, dwells restrained by the restraint of the code of monastic rules. He is possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken; he is learned, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and 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 is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; 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. Monks, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions." Seventh.

8.

The Discourse on the Elder

88. "Monks, possessed of five qualities an elder monk practises for the harm of the multitude, for the unhappiness of the multitude, for the detriment, harm and suffering of deities and human beings.

"What are the five? One is an elder, of long standing, long gone forth; One is well-known and famous, with a large retinue of householders and those gone forth; One is a recipient of robes, almsfood, lodging, and medicinal requisites; One is learned, remembers what is learned, accumulates what is learned - those Teachings that are good in the beginning, good in the middle, and 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, but not penetrated by view; One has wrong view, with distorted vision, having removed many people from the true Teaching, he establishes them in what is not the Teaching. Because he is an elder monk of long standing, long gone forth, they follow his example; because he is a well-known elder monk, famous, with a large retinue of householders and those gone forth, they follow his example; because he is an elder monk who receives robes, almsfood, lodging, and medicinal requisites, they follow his example; because he is a learned elder monk who remembers what he has learned and accumulates learning, they follow his example. Monks, possessed of these five qualities an elder monk practises for the harm of the multitude, for the unhappiness of the multitude, for the detriment, harm and suffering of deities and human beings.

"Monks, possessed of five qualities an elder monk practises for the welfare of the multitude, for the happiness of the multitude, for the good, welfare and happiness of deities and human beings.

"What are the five? One is an elder, of long standing, long gone forth; One is well-known and famous, with a large retinue of householders and those gone forth; One is a recipient of robes, almsfood, lodging, and medicinal requisites; he is learned, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and 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; One has right view, with undistorted vision, having lifted up many people from wrong Teaching, he establishes them in the true Teaching. Because he is an elder monk of long standing, long gone forth, they follow his example; because he is a well-known elder monk, famous, with a large retinue of householders and those gone forth, they follow his example; because he is an elder monk who receives robes, almsfood, lodging, and medicinal requisites, they follow his example; because he is a learned elder monk who remembers what he has learned and accumulates learning, they follow his example. Monks, possessed of these five qualities an elder monk practises for the welfare of the multitude, for the happiness of the multitude, for the good, welfare and happiness of deities and human beings." The eighth.

9.

First Discourse on the Trainee

89. "Monks, these five things lead to the decline of a monk who is a trainee. What are the five? Delight in work, delight in talk, delight in sleep, delight in company, and not reviewing the mind as it is liberated - these, monks, are the five things that lead to the decline of a monk who is a trainee.

"Monks, these five things lead to the non-decline of a monk who is a trainee. What are the five? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, and reviewing the mind as it is liberated - these, monks, are the five things that lead to the non-decline of a monk who is a trainee." Ninth.

10.

The Second Discourse on One in Training

90. "Monks, these five things lead to the decline of a monk who is a trainee. What are the five? Here, monks, a monk who is a trainee has many duties, many responsibilities, and is skilled in what needs to be done; he neglects seclusion, and does not devote himself to internal serenity of mind. This, monks, is the first thing that leads to the decline of a monk who is a trainee.

"Furthermore, monks, a monk who is a trainee spends the day with trivial work; he neglects seclusion, and does not devote himself to internal serenity of mind. This, monks, is the second thing that leads to the decline of a monk who is a trainee.

"Furthermore, monks, a monk who is a trainee lives in association with householders and renunciates with inappropriate bonding with the laity; he neglects seclusion, and does not devote himself to internal serenity of mind. This, monks, is the third thing that leads to the decline of a monk who is a trainee.

Furthermore, monks, a monk who is a trainee enters the village at the wrong time and returns too late in the day; he neglects seclusion, and does not devote himself to internal serenity of mind. This, monks, is the fourth thing that leads to the decline of a monk who is a trainee.

"Furthermore, monks, a monk who is a trainee - regarding the kind of talk that is conducive to effacement and favourable to opening the heart, that is: talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation - he does not gain these kinds of talk easily, without difficulty, without trouble; he neglects seclusion, and does not devote himself to internal serenity of mind. This, monks, is the fifth thing that leads to the decline of a monk who is a trainee. These, monks, are the five things that lead to the decline of a monk who is a trainee.

"Monks, these five things lead to the non-decline of a monk who is a trainee. What are the five? Here, monks, a monk who is a trainee does not have many duties, does not have many responsibilities, and is skilled in what needs to be done; does not neglect seclusion, and devotes himself to internal serenity of mind. This, monks, is the first thing that leads to the non-decline of a monk who is a trainee.

Furthermore, monks, a monk who is a trainee does not spend the day with trivial work; does not neglect seclusion, and devotes himself to internal serenity of mind. This, monks, is the second thing that leads to the non-decline of a monk who is a trainee.

"Furthermore, monks, a monk who is a trainee lives without association with householders and renunciates with inappropriate bonding with the laity; does not neglect seclusion, and devotes himself to internal serenity of mind. This, monks, is the third thing that leads to the non-decline of a monk who is a trainee.

"Furthermore, monks, a monk who is a trainee does not enter the village too early, nor return too late in the day; does not neglect seclusion, and devotes himself to internal serenity of mind. This, monks, is the fourth thing that leads to the non-decline of a monk who is a trainee.

"Furthermore, monks, a monk who is a trainee - regarding the kind of talk that is conducive to effacement and favourable to opening the heart, that is: talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation - he gains these kinds of talk easily, without difficulty, without trouble; does not neglect seclusion, and devotes himself to internal serenity of mind. This, monks, is the fifth thing that leads to the non-decline of a monk who is a trainee. these, monks, are the five things that lead to the non-decline of a monk who is a trainee." Tenth.

The Chapter on Elders, fourth.

Here is its summary -

5.

The Chapter on Kakudha

1.

First Discourse on Attainments

91. "Monks, there are these five attainments. What are the five? Attainment of faith, attainment of virtue, attainment of learning, attainment of generosity, attainment of wisdom - monks, these are the five attainments." First.

2.

The Second Discourse on Attainments

92. "Monks, there are these five attainments. What are the five? Attainment of virtue, attainment of concentration, attainment of wisdom, attainment of liberation, attainment of knowledge and vision of liberation - monks, these are the five attainments." The second.

3.

Declaration

93. "Monks, there are these five declarations of final knowledge. What are the five? One declares final knowledge due to stupidity and confusion; One declares final knowledge due to evil desires and being overcome by desire; One declares final knowledge due to madness and mental derangement; One declares final knowledge due to self-overestimation; One declares final knowledge rightly. These, monks, are the five declarations of final knowledge." Third.

4.

Dwelling in Comfort

94. "Monks, there are these five dwellings in comfort. What are the five? 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...etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption; 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 five dwellings in comfort." Fourth.

5.

The Discourse on the Unshakable

95. "Monks, possessed of five qualities a monk in no long time penetrates the unshakable. What are the five? Here, monks, a monk has attained analytical knowledge of meaning, has attained analytical knowledge of the Teaching, has attained analytical knowledge of language, has attained analytical knowledge of ingenuity, and reviews the mind as it is liberated. Monks, possessed of these five qualities a monk in no long time penetrates the unshakable." Fifth.

6.

The Discourse on Retaining Learning

96. "Monks, possessed of five qualities a monk who cultivates mindfulness of breathing in no long time penetrates the unshakable. What are the five? Here, monks, a monk has few tasks, has few duties, is easily supported, is easily contented with life's requisites; eats little, is devoted to not being greedy; sleeps little, is devoted to wakefulness; he is learned, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and 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; reviews the mind as it is liberated. Monks, possessed of these five qualities a monk who cultivates mindfulness of breathing in no long time penetrates the unshakable." Sixth.

7.

Talk Discourse

97. "Monks, possessed of five qualities a monk who develops mindfulness of breathing in no long time penetrates the unshakable. What are the five? Here, monks, a monk has few tasks, has few duties, is easily supported, is easily contented with life's requisites; eats little, is devoted to not being greedy; sleeps little, is devoted to wakefulness; regarding the kind of talk that is conducive to effacement and favourable to opening the heart, that is - talk about fewness of wishes...etc... knowledge and vision of liberation - he gains these kinds of talk easily, without difficulty, without trouble; reviews the mind as it is liberated. Monks, possessed of these five qualities a monk who develops mindfulness of breathing in no long time penetrates the unshakable." Seventh.

8.

Forest Dweller Discourse

98. "Monks, possessed of five qualities a monk who makes much of mindfulness of breathing in no long time penetrates the unshakable. What are the five? Here, monks, a monk has few tasks, has few duties, is easily supported, is easily contented with life's requisites; eats little, is devoted to not being greedy; sleeps little, is devoted to wakefulness; is a forest dweller, has a remote lodging; reviews the mind as it is liberated. Monks, possessed of these five qualities a monk who makes much of mindfulness of breathing in no long time penetrates the unshakable." The eighth.

9.

Lion Discourse

99. "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. If he strikes an elephant, he strikes carefully, not carelessly; if he strikes a buffalo, he strikes carefully, not carelessly; if he strikes a cow, he strikes carefully, not carelessly; if he strikes a leopard, he strikes carefully, not carelessly; if he strikes small creatures, even down to hares and cats, he strikes carefully, not carelessly. What is the reason for this? 'Let me not lose my hunting skill.'

"'Lion', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. When, monks, the Truth Finder teaches the Teaching to an assembly, this is his lion's roar. When, monks, the Truth Finder teaches the Teaching to monks, the Truth Finder teaches the Teaching respectfully, not disrespectfully; when, monks, the Truth Finder teaches the Teaching to nuns, the Truth Finder teaches the Teaching respectfully, not disrespectfully; when, monks, the Truth Finder teaches the Teaching to male lay followers, the Truth Finder teaches the Teaching respectfully, not disrespectfully; when, monks, the Truth Finder teaches the Teaching to female lay followers, the Truth Finder teaches the Teaching respectfully, not disrespectfully; when, monks, the Truth Finder teaches the Teaching to worldlings, even down to food carriers and hunters, the Truth Finder teaches the Teaching respectfully, not disrespectfully. What is the reason for this? The Truth Finder has reverence for the Teaching, is reverent towards the Teaching." Ninth.

10.

The Discourse on the Elder Kakudha

100. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion Kakudha the Koliyan son, the Venerable Mahāmoggallāna's attendant, had recently died and was reborn in a certain mind-made body. His acquisition of individuality was of such a kind: like two or three fields of Magadhan villages. With that acquisition of individuality he neither afflicted himself nor others.

Then the young deva Kakudha approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. Standing to one side, the young deva Kakudha said this to the Venerable Mahāmoggallāna - "Venerable Sir, such a wish arose in Devadatta - 'I will lead the Community of monks'. And, Venerable Sir, at the very arising of that thought, Devadatta fell away from that spiritual power." This is what the young deity Kakudha said. Having said this, having paid homage to the Venerable Mahāmoggallāna, having circumambulated him, he disappeared right there.

Then the Venerable Mahāmoggallāna 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 Mahāmoggallāna said this to the Blessed One -

"Venerable Sir, Kakudha the Koliyan son, my attendant, has recently died and has been reborn in a certain mind-made body. His acquisition of individuality was of such a kind: like two or three fields of Magadhan villages. With that acquisition of individuality he neither afflicted himself nor others. Then, Venerable Sir, the young deva Kakudha approached me; having approached, he paid homage to me and stood to one side. Standing to one side, Venerable Sir, the young deva Kakudha said this to me - "Venerable Sir, such a wish arose in Devadatta - 'I will lead the Community of monks'. And, Venerable Sir, at the very arising of that thought, Devadatta fell away from that spiritual power." This is what the young deva Kakudha said, Venerable Sir. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

"What, Moggallāna, have you encompassed the young deva Kakudha's mind with your mind - 'Whatever the young deva Kakudha speaks, all of it turns out exactly so, not otherwise'?" "Having encompassed his mind with my mind, Venerable Sir, I know the young deva Kakudha - 'Whatever the young deva Kakudha speaks, all of it turns out exactly so, not otherwise.'" "Guard your speech, Moggallāna! ! Now that foolish person will reveal himself by himself.

"Moggallāna, these five teachers exist and are found in the world. What are the five? Here, Moggallāna, some teacher who is of impure virtue claims, 'I am of pure virtue, my virtue is pure, bright, and undefiled.' His disciples know him thus: 'This venerable teacher who is of impure virtue claims, "I am of pure virtue, my virtue is pure, bright, and undefiled."' If we were to tell this to the householders, it would not be agreeable to him. How could we treat him with what is disagreeable to him - He is honoured with robes, almsfood, lodging, and medicinal requisites; whatever he does, by that he will be known. Such a teacher, Moggallāna, the disciples protect regarding virtue; and such a teacher expects protection regarding virtue from the disciples.

"Furthermore, Moggallāna, here some teacher who is of impure livelihood claims, 'I am of pure livelihood, my livelihood is pure, bright, and undefiled.' His disciples know him thus: 'This venerable teacher who is of impure livelihood claims, "I am of pure livelihood, my livelihood is pure, bright, and undefiled."' If we were to tell this to the householders, it would not be agreeable to him. How could we treat him with what is disagreeable to him - He is honoured with robes, almsfood, lodging, and medicinal requisites; whatever he does, by that he will be known. Such a teacher, Moggallāna, the disciples protect regarding livelihood; and such a teacher expects protection regarding livelihood from the disciples.

"Furthermore, Moggallāna, here some teacher who gives impure teachings claims, 'I give pure teachings, my teaching is pure, bright, and undefiled.'" His disciples know him thus: 'This venerable teacher who gives impure teachings claims, "I give pure teachings, my teaching is pure, bright, and undefiled."' If we were to tell this to the householders, it would not be agreeable to him. How could we treat him with what is disagreeable to him - He is honoured with robes, almsfood, lodging, and medicinal requisites; whatever he does, by that he will be known. Such a teacher, Moggallāna, the disciples protect regarding teaching; and such a teacher expects protection regarding teaching from the disciples.

"Furthermore, Moggallāna, here some teacher who gives impure explanations claims, 'I give pure explanations, my explanation is pure, bright, and undefiled.'" His disciples know him thus: 'This venerable teacher who gives impure explanations claims, "I give pure explanations, my explanation is pure, bright, and undefiled."' If we were to tell this to the householders, it would not be agreeable to him. How could we treat him with what is disagreeable to him - He is honoured with robes, almsfood, lodging, and medicinal requisites; whatever he does, by that he will be known. Such a teacher, Moggallāna, the disciples protect regarding explanation; and such a teacher expects protection regarding explanation from the disciples.

"Furthermore, Moggallāna, here some teacher who has impure knowledge and vision claims, 'I have pure knowledge and vision, my knowledge and vision is pure, bright, and undefiled.'" His disciples know him thus: 'This venerable teacher who has impure knowledge and vision claims, "I have pure knowledge and vision, my knowledge and vision is pure, bright, and undefiled."' If we were to tell this to the householders, it would not be agreeable to him. How could we treat him with what is disagreeable to him - He is honoured with robes, almsfood, lodging, and medicinal requisites; whatever he does, by that he will be known. Such a teacher, Moggallāna, the disciples protect regarding knowledge and vision; and such a teacher expects protection regarding knowledge and vision from the disciples. These five teachers, Moggallāna, exist and are found in the world.

"But I, Moggallāna, being of pure virtue, claim, 'I am of pure virtue, my virtue is pure, bright, and undefiled.'" And the disciples do not protect me regarding virtue, and I do not expect protection regarding virtue from the disciples. Being of pure livelihood, I claim, 'I am of pure livelihood, my livelihood is pure, bright, and undefiled.' And the disciples do not protect me regarding livelihood, and I do not expect protection regarding livelihood from the disciples. Being one who gives pure teachings, I claim, 'I give pure teachings, my teaching is pure, bright, and undefiled.' And the disciples do not protect me regarding teaching, and I do not expect protection regarding teaching from the disciples. Being one who gives pure explanations, I claim, 'I give pure explanations, my explanation is pure, bright, and undefiled.' And the disciples do not protect me regarding explanation, and I do not expect protection regarding explanation from the disciples. Being one who has pure knowledge and vision, I claim, 'I have pure knowledge and vision, my knowledge and vision is pure, bright, and undefiled.' And the disciples do not protect me regarding knowledge and vision, and I do not expect protection regarding knowledge and vision from the disciples." Tenth.

The Chapter on Kakudha, fifth.

Here is its summary -

The Second Fifty is finished.

3.

The Third Fifty

1.

The Chapter on Dwelling Comfortable

1.

Discourse on Timidity

101. "Monks, there are these five things that make a trainee self-confident. What are the five? Here, monks, a monk has faith, is virtuous, is learned, has aroused energy, and has wisdom.

"Monks, the timidity that exists in one without faith does not exist in one who has faith. Therefore this thing leads to self-confidence in a trainee.

"Monks, the timidity that exists in one who is immoral does not exist in one who is virtuous. Therefore this thing leads to self-confidence in a trainee.

"Monks, the timidity that exists in one who has little learning does not exist in one who is learned. Therefore this thing leads to self-confidence in a trainee.

"Monks, the timidity that exists in one who is lazy does not exist in one with aroused energy. Therefore this thing leads to self-confidence in a trainee.

"Monks, the timidity that exists in one who lacks wisdom does not exist in one who has wisdom. Therefore this thing leads to self-confidence in a trainee. These, monks, are the five things that lead to self-confidence in a trainee." First.

2.

The Discourse on Being Suspected

102. "Monks, possessed of five qualities a monk is suspected and distrusted as an evil monk even if they are of unshakable nature.

What are the five? Here, monks, a monk resorts to prostitutes, or resorts to widows, or resorts to mature girls, or resorts to eunuchs, or resorts to nuns.

"Monks, possessed of these five qualities a monk is suspected and distrusted as an evil monk even if they are of unshakable nature." The second.

3.

Great Bandit Discourse

103. "Monks, possessed of five factors a great thief breaks into houses, plunders wealth, commits burglary, and ambushes people on highways. What are the five? Here, monks, a great thief is dependent on unrighteous places, dependent on dense areas, dependent on powerful people, generous with wealth, and goes about alone.

"And how, monks, is a great thief dependent on unrighteous places? Here, monks, a great thief is dependent on difficult river crossings or rough mountainous terrain. This, monks, is how a great thief is dependent on unrighteous places.

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

"And how, monks, is a great thief dependent on powerful people? Here, monks, a great thief is dependent on kings or royal ministers. He thinks thus: 'If anyone says anything to me, these kings or royal ministers will speak in my defence.' If anyone says anything to him, those kings or royal ministers speak in his defence. This, monks, is how a great thief is dependent on powerful people.

"And how, monks, is a great thief generous with wealth? Here, monks, a great thief is rich, of great wealth, of great property. He thinks thus: 'If anyone says anything to me, I will show hospitality with wealth from here.' If anyone says anything to him, he shows hospitality with wealth from there. This, monks, is how a great thief is generous with wealth.

"And how, monks, is a great thief one who goes about alone? Here, monks, a great thief acts alone in dense areas. What is the reason for this? 'Let not my secret plans be disclosed externally.' This, monks, is how a great thief is one who goes about alone.

Monks, possessed of these five factors a great thief breaks into houses, plunders wealth, commits burglary, and ambushes people on highways.

"Even so, monks, possessed of these five qualities an evil monk maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit. What are the five? Here, monks, an evil monk is dependent on unrighteous places, dependent on dense areas, dependent on powerful people, generous with wealth, and goes about alone.

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

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

And how, monks, is an evil monk dependent on powerful people? Here, monks, an evil monk is dependent on kings or royal ministers. He thinks thus: 'If anyone says anything to me, these kings or royal ministers will speak in my defence.' If anyone says anything to him, those kings or royal ministers speak in his defence. This, monks, is how an evil monk is dependent on powerful people.

And how, monks, is an evil monk generous with wealth? Here, monks, an evil monk is a recipient of robes, almsfood, lodging, and medicinal requisites. He thinks thus: 'If anyone says anything to me, I will show hospitality with gains from here.' If anyone says anything to him, he shows hospitality with gains from there. This, monks, is how an evil monk is generous with wealth.

And how, monks, is an evil monk one who goes about alone? Here, monks, an evil monk dwells alone in border regions. There, approaching families, he gains material things. This, monks, is how an evil monk is one who goes about alone.

"Monks, possessed of these five qualities an evil monk maintains himself wounded and damaged, is blameworthy and subject to reproach by the wise, and generates much demerit." Third.

4.

Discourse on the Refined Ascetic

104. "Monks, possessed of five qualities a monk is refined among ascetics.

"What are the five? 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. Monks, possessed of these five qualities a monk is refined among ascetics.

"Indeed, monks, speaking rightly one would say: 'A refined one among ascetics,' speaking rightly one would say of me, monks - '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, and 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... having realized it for myself, I enter and dwell in it.

"Indeed, monks, speaking rightly one would say: 'A refined one among ascetics,' speaking rightly one would say of me, monks - 'a refined one among ascetics.' Fourth.

5.

Dwelling in Comfort

105. "Monks, there are these five dwellings in comfort. What are the five? Here, monks, a monk maintains bodily acts of friendliness towards his fellow monks both openly and in private, verbal acts of friendliness...etc... maintains mental acts of friendliness towards his fellow monks both openly and in private. He lives in accordance with his fellow monks, both openly and in private, in virtues that are unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, untarnished, and conducive to concentration. He lives in accordance with his fellow monks, both openly and in private, in that noble and emancipating view which leads one who acts accordingly to the complete destruction of suffering. These, monks, are the five dwellings in comfort." Fifth.

6.

The Discourse on Ānanda

106. 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 -

"To what extent, Venerable Sir, would a monk dwelling in the Community dwell at ease?" "When, Ānanda, a monk is accomplished in virtue themselves, but is not one who encourages others in higher virtuous behaviour; to this extent, Ānanda, can a monk dwelling in the Community dwell at ease."

"But could there be, Venerable Sir, another method by which a monk dwelling in the Community could dwell at ease?" "There could be, Ānanda! "When, Ānanda, a monk is accomplished in virtue themselves, but is not one who encourages others in higher virtuous behaviour; and is equanimous towards themselves, but not equanimous towards others; to this extent, Ānanda, can a monk dwelling in the Community dwell at ease."

"But could there be, Venerable Sir, another method by which a monk dwelling in the Community could dwell at ease?" "There could be, Ānanda! "When, Ānanda, a monk is accomplished in virtue themselves, but is not one who encourages others in higher virtuous behaviour; and is equanimous towards themselves, but not equanimous towards others; and is unknown, and is not agitated by that state of being unknown; to this extent, Ānanda, can a monk dwelling in the Community dwell at ease."

"But could there be, Venerable Sir, another method by which a monk dwelling in the Community could dwell at ease?" "There could be, Ānanda! "When, Ānanda, a monk is accomplished in virtue themselves, but is not one who encourages others in higher virtuous behaviour; and is equanimous towards themselves, but not equanimous towards others; and is unknown, and is not agitated by that state of being unknown; and 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; to this extent, Ānanda, can a monk dwelling in the Community dwell at ease."

"But could there be, Venerable Sir, another method by which a monk dwelling in the Community could dwell at ease?" "There could be, Ānanda! "When, Ānanda, a monk is accomplished in virtue themselves, but is not one who encourages others in higher virtuous behaviour; and is equanimous towards themselves, but not equanimous towards others; and is unknown, and is not agitated by that state of being unknown; and 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; and 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; to this extent, Ānanda, can a monk dwelling in the Community dwell at ease.

And I say, Ānanda, that there is no dwelling at ease more excellent or more sublime than this dwelling at ease." Sixth.

7.

The Discourse on Virtuous Behaviour

107. "Monks, possessed of five 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.

"What are the five? Here, monks, a monk is accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation.

"Monks, possessed of these five 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." Seventh.

8.

The Discourse on One Beyond Training

108. "Monks, possessed of five qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings...etc... an unsurpassed field of merit for the world.

"What are the five? Here, monks, a monk is endowed with the aggregate of virtue of one beyond training, endowed with the aggregate of concentration of one beyond training, endowed with the aggregate of wisdom of one beyond training, endowed with the aggregate of liberation of one beyond training, endowed with the aggregate of knowledge and vision of liberation of one beyond training. Monks, possessed of these five qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." The eighth.

9.

The Discourse on the Four Directions

109. "Monks, possessed of five qualities a monk is one who can live in any direction. What are the five? 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, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and 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 is content with any kind of robes, almsfood, lodging, and medicinal requisites; 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. Monks, possessed of these five qualities a monk is one who can live in any direction." Ninth.

10.

The Discourse on the Forest

110. "Monks, possessed of five qualities a monk is fit to resort to remote lodgings in forests and woodlands. What are the five? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; dwells with energy aroused, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states; 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. Monks, possessed of these five qualities a monk is fit to resort to remote lodgings in forests and woodlands." Tenth.

The Chapter on Dwelling Comfortable, first.

Here is its summary -

2.

The Chapter on Andhakavinda

1.

Discourse on One Who Approaches Families

111. "Monks, possessed of five qualities a monk who approaches families is unloved, disagreeable, not respected and not esteemed in families. What are the five? One becomes intimate without proper acquaintance, gives advice without authority, associates with those who are estranged, whispers in people's ears, and asks for too much. Monks, possessed of these five qualities a monk who approaches families is unloved, disagreeable, not respected and not esteemed in families.

"Monks, possessed of five qualities a monk who approaches families is loved, agreeable, respected and esteemed in families. What are the five? One does not become intimate without proper acquaintance, does not give advice without authority, does not associate with those who are estranged, does not whisper in people's ears, and does not ask for too much. Monks, possessed of these five qualities a monk who approaches families is loved, agreeable, respected and esteemed in families." First.

2.

The Discourse on the Attendant Monk

112. "Monks, possessed of five qualities an attendant monk should not be taken. What are the five? He walks too far behind or too close, does not take what is within the bowl's capacity, does not prevent one who is speaking about what borders on an offence, interrupts when one is speaking, and is unwise, stupid, dull-witted. Monks, possessed of these five qualities an attendant monk should not be taken.

"Monks, possessed of five qualities an attendant monk should be taken. What are the five? He walks neither too far behind nor too close, takes what is within the bowl's capacity, prevents one who is speaking about what borders on an offence, does not interrupt when one is speaking, and is wise, not dull, not stupid. Monks, possessed of these five qualities an attendant monk should be taken." The second.

3.

The Discourse on Right Concentration

113. "Monks, possessed of five qualities a monk is incapable of entering and dwelling in right concentration. What are the five? Here, monks, a monk is intolerant of forms, intolerant of sounds, intolerant of odours, intolerant of tastes, intolerant of tactile objects. Monks, possessed of these five qualities a monk is incapable of entering and dwelling in right concentration.

"Monks, possessed of five qualities a monk is capable of entering and dwelling in right concentration. What are the five? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects. Monks, possessed of these five qualities a monk is capable of entering and dwelling in right concentration." Third.

4.

The Discourse at Andhakavinda

114. On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him -

"Those monks, Ānanda, who are new, recently gone forth, newly come to this Teaching and Discipline - those monks should be encouraged, settled, and established in five things. In which five? 'Come, friends, be virtuous, 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' - thus they should be encouraged, settled, and established in the restraint of the code of monastic rules.

'Come, friends, dwell with faculties guarded, with mindfulness as protection, with alert mindfulness, with minds protected, endowed with a mind guarded by mindfulness' - thus they should be encouraged, settled, and established in the restraint of the faculties.

'Come, friends, be of little speech, limiting your speech' - thus they should be encouraged, settled, and established in the limiting of speech.

'Come, friends, be forest-dwellers, resort to remote lodgings in forests and woodland thickets' - thus they should be encouraged, settled, and established in physical seclusion.

'Come, friends, be of right view, endowed with right vision' - thus they should be encouraged, settled, and established in right vision. "Those monks, Ānanda, who are new, recently gone forth, newly come to this Teaching and Discipline - those monks should be encouraged, settled, and established in these five things." Fourth.

5.

The Stingy Nun

115. "Monks, possessed of five qualities a nun is cast into hell as surely as if she had been carried there. What are the five? She is stingy with dwellings, stingy with families, stingy with gains, stingy with praise, stingy with the Teaching. Monks, possessed of these five qualities a nun is cast into hell as surely as if she had been carried there.

"Monks, possessed of five qualities a nun is cast into heaven as surely as if she had been carried there. What are the five? She is not stingy about dwellings, not stingy about families, not stingy about gains, not stingy about praise, not stingy about the Teaching. Monks, possessed of these five qualities a nun is cast into heaven as surely as if she had been carried there." Fifth.

6.

The Discourse on Praise

116. "Monks, possessed of five qualities a nun is cast into hell as surely as if she had been carried there. What are the five? Without investigation and examination she speaks in praise of one deserving dispraise, without investigation and examination she speaks in dispraise of one deserving praise, without investigation, without scrutiny she shows confidence in what is not inspiring, without investigation, without scrutiny she shows lack of confidence in what is inspiring, she squanders what is given in faith. Monks, possessed of these five qualities a nun is cast into hell as surely as if she had been carried there.

"Monks, possessed of five qualities a nun is cast into heaven as surely as if she had been carried there. What are the five? Having investigated and examined she speaks in dispraise of one deserving dispraise, having investigated and examined she speaks in praise of one deserving praise, after investigation, after scrutiny she shows lack of confidence in what is not inspiring, after investigation, after scrutiny she shows confidence in what is inspiring, she does not squander what is given in faith. Monks, possessed of these five qualities a nun is cast into heaven as surely as if she had been carried there." Sixth.

7.

The Envious Nun

117. "Monks, possessed of five qualities a nun is cast into hell as surely as if she had been carried there. What are the five? Without investigation and examination she speaks in praise of one deserving dispraise, without investigation and examination she speaks in dispraise of one deserving praise, and she is envious, she is miserly, she squanders what is given in faith. Monks, possessed of these five qualities a nun is cast into hell as surely as if she had been carried there.

"Monks, possessed of five qualities a nun is cast into heaven as surely as if she had been carried there. What are the five? Having investigated and examined she speaks in dispraise of one deserving dispraise, having investigated and examined she speaks in praise of one deserving praise, and she is not envious, she is not miserly, she does not squander what is given in faith. Monks, possessed of these five qualities a nun is cast into heaven as surely as if she had been carried there." Seventh.

8.

Wrong View Discourse

118. "Monks, possessed of five qualities a nun is cast into hell as surely as if she had been carried there. What are the five? Without investigation and examination she speaks in praise of one deserving dispraise, without investigation and examination she speaks in dispraise of one deserving praise, and she has wrong view, wrong intention, she squanders what is given in faith. Monks, possessed of these five qualities a nun is cast into hell as surely as if she had been carried there.

"Monks, possessed of five qualities a nun is cast into heaven as surely as if she had been carried there. What are the five? Having investigated and examined she speaks in dispraise of one deserving dispraise, having investigated and examined she speaks in praise of one deserving praise, and she has right view, right intention, she does not squander what is given in faith. Monks, possessed of these five qualities a nun is cast into heaven as surely as if she had been carried there." The eighth.

9.

Wrong Speech Discourse

119. "Monks, possessed of five qualities a nun is cast into hell as surely as if she had been carried there. What are the five? Without investigation and examination she speaks in praise of one deserving dispraise, without investigation and examination she speaks in dispraise of one deserving praise, and she has wrong speech, wrong action, she squanders what is given in faith. Monks, possessed of these five qualities a nun is cast into hell as surely as if she had been carried there.

"Monks, possessed of five qualities a nun is cast into heaven as surely as if she had been carried there. What are the five? Having investigated and examined she speaks in dispraise of one deserving dispraise, having investigated and examined she speaks in praise of one deserving praise, and she has right speech, right action, she does not squander what is given in faith. Monks, possessed of these five qualities a nun is cast into heaven as surely as if she had been carried there." Ninth.

10.

Wrong Effort

120. "Monks, possessed of five qualities a nun is cast into hell as surely as if she had been carried there. What are the five? Without investigation and examination she speaks in praise of one deserving dispraise, without investigation and examination she speaks in dispraise of one deserving praise, and she has wrong effort, wrong mindfulness, she squanders what is given in faith. Monks, possessed of these five qualities a nun is cast into hell as surely as if she had been carried there.

"Monks, possessed of five qualities a nun is cast into heaven as surely as if she had been carried there. What are the five? Having investigated and examined she speaks in dispraise of one deserving dispraise, having investigated and examined she speaks in praise of one deserving praise, and she has right effort, right mindfulness, she does not squander what is given in faith. Monks, possessed of these five qualities a nun is cast into heaven as surely as if she had been carried there." Tenth.

The Chapter on Andhakavinda, second.

Here is its summary -

3.

The Chapter on the Sick

1.

Discourse on the Sick

121. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having emerged from seclusion in the evening, approached the sick ward. The Blessed One saw a certain monk who was weak and sick; having seen him, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

"Monks, for any monk who is weak and sick, if these five things do not leave him, this can be expected of him: 'before long, with the destruction of the taints, he 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.'

"What are the five? 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. Monks, for any monk who is weak and sick, if these five things do not leave him, this can be expected of him: 'before long, with the destruction of the taints... etc... having realized it, enter and dwell."' First.

2.

The Discourse on Well-established Mindfulness

122. "Monks, if any monk or Buddhist nun develops five things, cultivates five things, they can expect one of two fruits: either final knowledge in this very life or, if there is a residue remaining, non-returnership.

"What are the five? Here, monks, a monk's mindfulness is well established internally with wisdom seeing the rise and fall of phenomena, he dwells contemplating the foulness in the body, perceiving the repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all formations. Monks, if any monk or Buddhist nun develops these five things, cultivates these five things, they can expect one of two fruits: either final knowledge in this very life or, if there is a residue remaining, non-returnership." The second.

3.

First Discourse on the Attendant

123. "Monks, possessed of five qualities a sick person is difficult to attend to. What are the five? He does what is unsuitable, does not know moderation in what is suitable, does not take medicine, does not disclose his illness as it really is to the caring attendant - whether it is getting worse saying 'it is getting worse', or getting better saying 'it is getting better', or remaining the same saying 'it is remaining the same' - and he is not one who endures arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening. Monks, possessed of these five qualities a sick person is difficult to attend to.

"Monks, possessed of five qualities a sick person is easy to attend to. What are the five? He does what is suitable, knows moderation in what is suitable, takes medicine, discloses his illness as it really is to the caring attendant - whether it is getting worse saying 'it is getting worse', or getting better saying 'it is getting better', or remaining the same saying 'it is remaining the same' - and he is one who endures arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening. Monks, possessed of these five qualities a sick person is easy to attend to." Third.

4.

Second Discourse on Attendants

124. "Monks, possessed of five qualities a sick-nurse is not fit to attend to the sick. What are the five? He is not capable of preparing medicine; he does not know what is suitable and unsuitable, he brings what is unsuitable and takes away what is suitable; he attends to the sick for material gain, not with a mind of friendliness; he is squeamish about removing excrement or urine or vomit or spittle; he is not capable of instructing, encouraging, inspiring and gladdening the sick from time to time with Teaching talk. Monks, possessed of these five qualities a sick-nurse is not fit to attend to the sick.

"Monks, possessed of five qualities a sick-nurse is fit to attend to the sick. What are the five? One is capable of preparing medicine; one knows what is suitable and unsuitable, removes what is unsuitable and provides what is suitable; one attends to the sick with a mind of friendliness, not for material gain; one is not squeamish about removing excrement or urine or vomit or spittle; one is capable of instructing, encouraging, inspiring and gladdening the sick from time to time with Teaching talk. Monks, possessed of these five qualities a sick-nurse is fit to attend to the sick." Fourth.

5.

First Discourse on Not Leading to Long Life

125. "Monks, there are these five things that do not lead to long life. What are the five? One does what is unsuitable, does not know moderation in what is suitable, eats food that is not fully digested, keeps unseasonable hours, and does not live the holy life. These, monks, are the five things that do not lead to long life.

"Monks, there are these five things that lead to long life. What are the five? One does what is suitable, knows moderation in what is suitable, eats food that is fully digested, keeps seasonable hours, and lives the holy life. These, monks, are the five things that lead to long life." Fifth.

6.

Second Discourse on Not Leading to Long Life

126. "Monks, there are these five things that do not lead to long life. What are the five? One does what is unsuitable, does not know moderation in what is suitable, eats food that is not fully digested, is immoral, and has evil friends. These, monks, are the five things that do not lead to long life.

"Monks, there are these five things that lead to long life. What are the five? One does what is suitable, knows moderation in what is suitable, eats food that is fully digested, is virtuous, and has good friends. These, monks, are the five things that lead to long life." Sixth.

7.

Discourse on Withdrawing

127. "Monks, possessed of five qualities a monk is not fit to withdraw from the Community. What are the five? Here, monks, a monk is discontent with whatever robe, is discontent with whatever almsfood, is discontent with whatever lodging, is discontent with whatever medicinal requisites, and dwells with many thoughts of sensual pleasure. Monks, possessed of these five qualities a monk is not fit to withdraw from the Community.

"Monks, possessed of five qualities a monk is fit to withdraw from the Community. What are the five? Here, monks, a monk is content with whatever robe, content with whatever almsfood, content with whatever lodging, content with whatever medicinal requisites, and dwells with many thoughts of renunciation. Monks, possessed of these five qualities a monk is fit to withdraw from the Community." Seventh.

8.

The Discourse on the Happiness of an Ascetic

128. "Monks, there are these five sufferings of an ascetic. What are the five? Here, monks, a monk is discontent with whatever robe, is discontent with whatever almsfood, is discontent with whatever lodging, is discontent with whatever medicinal requisites, and lives the holy life without delight. These, monks, are the five sufferings of an ascetic.

"Monks, there are these five kinds of happiness of an ascetic. What are the five? Here, monks, a monk is content with whatever robe, content with whatever almsfood, content with whatever lodging, content with whatever medicinal requisites, and lives the holy life with delight. These, monks, are the five pleasures of an ascetic." The eighth.

9.

The Discourse on the Incurable

129. "Monks, there are these five who are bound for states of deprivation, bound for hell, who are incurable, beyond help. What are the five? One who has deprived his mother of life, who has deprived his father of life, who has deprived an arahant of life, who has with a corrupted mind drawn the blood of the Truth Finder, who has caused a schism in the Community. These, monks, are the five who are bound for states of deprivation, bound for hell, who are incurable, beyond help." Ninth.

10.

Discourse on Disaster

130. "Monks, there are these five disasters. What are the five? Disaster of relatives, disaster of wealth, disaster of illness, disaster of virtuous behaviour, disaster of views. Monks, beings are not reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death, because of disaster of relatives, disaster of wealth, or disaster of illness. Monks, beings are reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death, because of disaster of virtuous behaviour or disaster of views. These, monks, are the five disasters.

"Monks, there are these five attainments. What are the five? Accomplishment in relatives, accomplishment in wealth, accomplishment in health, accomplishment in virtuous behaviour, accomplishment in view. Monks, beings are not reborn in a good destination, in a heavenly world, with the breaking up of the body, after death, because of accomplishment in relatives, accomplishment in wealth, or accomplishment in health. Because of accomplishment in virtuous behaviour, monks, or accomplishment in view, beings with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. monks, these are the five attainments." Tenth.

The Chapter on the Sick, third.

Here is its summary -

4.

The Chapter on Kings

1.

First Discourse on Turning the Wheel

131. "Monks, possessing five factors, a wheel-turning monarch righteously turns the wheel; that wheel cannot be turned back by any human being who is an hostile living being.

"What are the five? Here, monks, a wheel-turning monarch knows the meaning, knows the Teaching, knows moderation, knows the right time, and knows the assembly. Monks, possessed of these five factors a wheel-turning monarch righteously sets in motion the wheel; that wheel cannot be turned back by any human being who is an hostile living being.

Even so, monks, possessed of these five qualities the Truth Finder, worthy and fully enlightened, sets in motion by the Teaching alone the unsurpassed wheel of the Teaching; that wheel cannot be turned back by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

"What are the five? Here, monks, the Truth Finder, worthy and fully enlightened, knows the meaning, knows the Teaching, knows moderation, knows the right time, knows the assembly. Monks, possessed of these five qualities the Truth Finder, worthy and fully enlightened, sets in motion by the Teaching alone the unsurpassed wheel of the Teaching; that wheel of Teaching cannot be turned back by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world." First.

2.

Second Discourse on Keeping the Wheel in Motion

132. "Monks, possessing five factors, a wheel-turning monarch's eldest son righteously keeps in motion the wheel set in motion by his father; that wheel cannot be turned back by any human being who is an hostile living being.

"What are the five? Here, monks, a wheel-turning monarch's eldest son knows the meaning, knows the Teaching, knows moderation, knows the right time, and knows the assembly. Monks, possessed of these five factors a wheel-turning monarch's eldest son righteously keeps in motion the wheel set in motion by his father; that wheel cannot be turned back by any human being who is an hostile living being.

Even so, monks, possessed of these five qualities Sāriputta rightly keeps in motion the unsurpassed wheel of Teaching set in motion by the Truth Finder; that wheel cannot be turned back by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

"What are the five? Here, monks, Sāriputta knows the meaning, knows the Teaching, knows moderation, knows the right time, knows the assembly. Monks, possessed of these five qualities Sāriputta rightly keeps in motion the unsurpassed wheel of Teaching set in motion by the Truth Finder; that wheel cannot be turned back by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world." The second.

3.

The Discourse on the King who Rules by the Teaching

133. "Even that wheel-turning monarch who is righteous and rules by the Teaching does not turn the wheel without a king." When this was said, a certain monk said this to the Blessed One - "But who, Venerable Sir, is the king of the wheel-turning monarch who is righteous and rules by the Teaching?" "The Teaching, monk," said the Blessed One -

"Here, monk, a wheel-turning monarch who is righteous and rules by the Teaching, relying on just the Teaching, honouring the Teaching, respecting the Teaching, revering the Teaching, with the Teaching as his banner, with the Teaching as his standard, having the Teaching as his authority, provides righteous shelter, protection and guard for his household.

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

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

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

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

4.

The Discourse on Whichever Direction

134. "Monks, possessing five factors, an anointed warrior-king dwells in whichever direction he lives in, he dwells in his own territory.

"What are the five? Here, monks, an anointed warrior-king is well born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back; he is rich, of great wealth, of great property, with full storehouses and treasuries; he is powerful, endowed with a fourfold army that is obedient and carries out instructions; his counsellor is wise, intelligent, astute, capable of reflecting on matters of the past, future and present; these four qualities bring his fame to maturity. Possessed of these five qualities including fame, in whichever direction he lives, he dwells in his own territory. What is the reason for this? This, monks, is how it is for conquerors.

Even so, monks, possessed of five qualities a monk dwells with a liberated mind wherever he lives. What are the five? 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 - like an anointed warrior-king accomplished in birth; he is learned, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and 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 - like an anointed warrior-king who is rich, of great wealth, of great property, with full storehouses and treasuries; he 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 - like an anointed warrior-king accomplished in strength; he is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering - like an anointed warrior-king accomplished in advisors; these four qualities bring his liberation to maturity. Possessed of these five qualities including liberation, in whichever direction he lives, he dwells with a liberated mind. What is the reason for this? This, monks, is how it is for those with liberated minds. Fourth.

5.

First Discourse on Longing

135. "Monks, possessing five factors, an anointed warrior-king's eldest son longs for kingship. What are the five? Here, monks, an anointed warrior-king's eldest son is well born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back; he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion; he is dear and agreeable to his mother and father; he is dear and agreeable to the townspeople and country people; he is trained and accomplished in those arts of anointed warrior-kings, whether concerning elephants, horses, chariots, bows, or swords.

He thinks thus: 'I am well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Why should I not long for kingship! I am handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion. Why should I not long for kingship! I am dear and agreeable to my parents. Why should I not long for kingship! I am dear and agreeable to the townspeople and country folk. Why should I not long for kingship! I am trained and accomplished in those arts of anointed warrior-kings, whether concerning elephants, horses, chariots, bows, or swords. Why should I not long for kingship!' Monks, possessed of these five factors an anointed warrior-king's eldest son longs for kingship.

Even so, monks, possessed of these five qualities a monk longs for the destruction of the taints. What are the five? Here, monks, a monk 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.' He is of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving; he is honest and sincere, one who reveals himself as he really is to the Teacher or to wise persons or to his fellow monks; he 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; he is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering.

He thinks thus: 'I have faith, I have faith in the enlightenment of the Truth Finder - 'Indeed, the Blessed One is an Arahant, perfectly enlightened...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' 'Why should I not long for the destruction of the taints! I am of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving. Why should I not long for the destruction of the taints! I am honest and sincere, one who reveals himself as he really is to the Teacher or to wise persons or to his fellow monks. Why should I not long for the destruction of the taints! I dwell with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. Why should I not long for the destruction of the taints! I am wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. Why should I not long for the destruction of the taints!' Monks, possessed of these five qualities a monk longs for the destruction of the taints." Fifth.

6.

Second Discourse on Longing

136. "Monks, possessing five factors, an anointed warrior-king's eldest son longs for the position of viceroy. What are the five? Here, monks, an anointed warrior-king's eldest son is well born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back; he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion; he is dear and agreeable to his mother and father, dear and agreeable to the armed forces; he is wise, intelligent, astute, capable of reflecting on matters of the past, future and present.

He thinks thus: 'I am well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Why should I not long for the position of viceroy! I am handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion. Why should I not long for the position of viceroy! I am dear and agreeable to my parents. Why should I not long for the position of viceroy! I am dear and agreeable to the armed forces. Why should I not long for the position of viceroy! I am wise, intelligent, astute, capable of reflecting on matters of the past, future and present. Why should I not long for the position of viceroy!' Monks, possessed of these five factors an anointed warrior-king's eldest son longs for the position of viceroy.

Even so, monks, possessed of these five qualities a monk longs for the destruction of the taints. What are the five? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; has mind well established in the four foundations of mindfulness; he 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; is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering.

He thinks thus: 'I am virtuous, 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 I have undertaken. Why should I not long for the destruction of the taints! I am learned, remember what I have learned, accumulate what I have learned - those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by me, remembered, mastered verbally, examined with the mind, and well penetrated by view. Why should I not long for the destruction of the taints! I have mind well established in the four foundations of mindfulness. Why should I not long for the destruction of the taints! I dwell with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. Why should I not long for the destruction of the taints! I am wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. Why should I not long for the destruction of the taints!' Monks, possessed of these five qualities a monk longs for the destruction of the taints." Sixth.

7.

The Discourse on Those Who Sleep Little

137. "Monks, there are these five who sleep little at night and stay awake much. What are the five? Monks, a woman thinking of men sleeps little at night and stays awake much. Monks, a man thinking of women sleeps little at night and stays awake much. Monks, a thief intent on stealing sleeps little at night and stays awake much. Monks, a king engaged in royal duties sleeps little at night and stays awake much. Monks, a monk intent on breaking free from bondage sleeps little at night and stays awake much. These, monks, are the five who sleep little at night and stay awake much." Seventh.

8.

The Discourse on the Food-Eater

138. "Monks, possessed of five factors a king's elephant is a food-eater, a space-occupier, a dung-maker, a ticket-taker, and is reckoned merely as a king's elephant. What are the five? Here, monks, a king's elephant is intolerant of forms, intolerant of sounds, intolerant of odours, intolerant of tastes, intolerant of tactile objects. Monks, possessed of these five factors a king's elephant is a food-eater, a space-occupier, a dung-maker, a ticket-taker, and is reckoned merely as a king's elephant.

"Even so, monks, possessed of five qualities a monk is a food-eater, a space-occupier, a bed and chair-crusher, a ticket-taker, and is reckoned merely as a monk. What are the five? Here, monks, a monk is intolerant of forms, intolerant of sounds, intolerant of odours, intolerant of tastes, intolerant of tactile objects. Monks, possessed of these five qualities a monk is a food-eater, a space-occupier, a bed and chair-crusher, a ticket-taker, and is reckoned merely as a monk." The eighth.

9.

The Discourse on Intolerance

139. "Monks, possessed of five factors a king's elephant is not worthy of a king, not fit for a king's service, and is not reckoned as a royal factor itself. What are the five? Here, monks, a king's elephant is intolerant of forms, intolerant of sounds, intolerant of odours, intolerant of tastes, intolerant of tactile objects.

"And how, monks, is a king's elephant intolerant of forms? Here, monks, when a king's elephant has gone into battle, having seen a troop of elephants, having seen a troop of horses, having seen a troop of chariots, having seen a troop of infantry, he sinks down, loses heart, does not steel himself, and cannot enter the battle. This, monks, is how a king's elephant is intolerant of forms.

"And how, monks, is a king's elephant intolerant of sounds? Here, monks, when a king's elephant has gone into battle, having heard the sound of elephants, having heard the sound of horses, having heard the sound of chariots, having heard the sound of infantry, having heard the sound of drums, tambours, conches, and cymbals, he sinks down, loses heart, does not steel himself, and cannot enter the battle. This, monks, is how a king's elephant is intolerant of sounds.

"And how, monks, is a king's elephant intolerant of odours? Here, monks, when a king's elephant has gone into battle, having smelled the odour of urine and excrement of those well-bred king's elephants who frequent battles, he sinks down, loses heart, does not steel himself, and cannot enter the battle. This, monks, is how a king's elephant is intolerant of odours.

"And how, monks, is a king's elephant intolerant of tastes? Here, monks, when a king's elephant has gone into battle, being deprived of one, two, three, four, or five portions of grass and water, he sinks down, loses heart, does not steel himself, and cannot enter the battle. This, monks, is how a king's elephant is intolerant of tastes.

"And how, monks, is a king's elephant intolerant of tactile objects? Here, monks, when a king's elephant has gone into battle, being pierced by one arrow's force, or by two, three, four, or five arrows' forces, he sinks down, loses heart, does not steel himself, and cannot enter the battle. This, monks, is how a king's elephant is intolerant of tactile objects.

Monks, possessed of these five factors a king's elephant is not worthy of a king, not fit for a king's service, and is not reckoned as a royal factor itself.

"Even so, monks, possessed of five factors a monk is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, not an unsurpassed field of merit for the world. What are the five? Here, monks, a monk is intolerant of forms, intolerant of sounds, intolerant of odours, intolerant of tastes, intolerant of tactile objects.

"And how, monks, is a monk intolerant of forms? Here, monks, when seeing a form with the eye, a monk becomes impassioned with a form that incites passion, and cannot concentrate his mind. This, monks, is how a monk is intolerant of forms.

"And how, monks, is a monk intolerant of sounds? Here, monks, when hearing a sound with the ear, a monk becomes impassioned with a sound that incites passion, and cannot concentrate his mind. This, monks, is how a monk is intolerant of sounds.

"And how, monks, is a monk intolerant of odours? Here, monks, when smelling an odour with the nose, a monk becomes impassioned with an odour that incites passion, and cannot concentrate his mind. This, monks, is how a monk is intolerant of odours.

"And how, monks, is a monk intolerant of tastes? Here, monks, when tasting a flavour with the tongue, a monk becomes impassioned with a flavour that incites passion, and cannot concentrate his mind. This, monks, is how a monk is intolerant of tastes.

"And how, monks, is a monk intolerant of tactile objects? Here, monks, when touching a tactile object with the body, a monk becomes impassioned with a tactile object that incites passion, and cannot concentrate his mind. This, monks, is how a monk is intolerant of tactile objects.

Monks, possessed of these five qualities a monk is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, not an unsurpassed field of merit for the world.

"Monks, possessed of five factors a king's elephant is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. What are the five? Here, monks, a king's elephant is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects.

"And how, monks, is a king's elephant patient with forms? Here, monks, when a king's elephant has gone into battle, having seen a troop of elephants, having seen a troop of horses, having seen a troop of chariots, having seen a troop of infantry, he does not sink down, does not lose heart, steels himself, and can enter the battle. This, monks, is how a king's elephant is patient with forms.

"And how, monks, is a king's elephant patient with sounds? Here, monks, when a king's elephant has gone into battle, having heard the sound of elephants, having heard the sound of horses, having heard the sound of chariots, having heard the sound of infantry, having heard the sound of drums, tambours, conches, and cymbals, he does not sink down, does not lose heart, steels himself, and can enter the battle. This, monks, is how a king's elephant is patient with sounds.

"And how, monks, is a king's elephant patient with odours? Here, monks, when a king's elephant has gone into battle, having smelled the odour of urine and excrement of those well-bred king's elephants who frequent battles, he does not sink down, does not lose heart, steels himself, and can enter the battle. This, monks, is how a king's elephant is patient with odours.

"And how, monks, is a king's elephant patient with tastes? Here, monks, when a king's elephant has gone into battle, being deprived of one, two, three, four, or five portions of grass and water, he does not sink down, does not lose heart, steels himself, and can enter the battle. This, monks, is how a king's elephant is patient with tastes.

"And how, monks, is a king's elephant patient with tactile objects? Here, monks, when a king's elephant has gone into battle, being pierced by one arrow's force, or by two, three, four, or five arrows' forces, he does not sink down, does not lose heart, steels himself, and can enter the battle. This, monks, is how a king's elephant is patient with tactile objects.

Monks, possessed of these five 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 these five 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. What are the five? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects.

"And how, monks, is a monk patient with forms? Here, monks, when seeing a form with the eye, a monk does not become impassioned with a form that incites passion, and can concentrate his mind. This, monks, is how a monk is patient with forms.

"And how, monks, is a monk patient with sounds? Here, monks, when hearing a sound with the ear, a monk does not become impassioned with a sound that incites passion, and can concentrate his mind. This, monks, is how a monk is patient with sounds.

"And how, monks, is a monk patient with odours? Here, monks, when smelling an odour with the nose, a monk does not become impassioned with an odour that incites passion, and can concentrate his mind. This, monks, is how a monk is patient with odours.

"And how, monks, is a monk patient with tastes? Here, monks, when tasting a flavour with the tongue, a monk does not become impassioned with a flavour that incites passion, and can concentrate his mind. This, monks, is how a monk is patient with tastes.

"And how, monks, is a monk patient with tactile objects? Here, monks, when touching a tactile object with the body, a monk does not become impassioned with a tactile object that incites passion, and can concentrate his mind. This, monks, is how a monk is patient with tactile objects.

"Monks, possessed of these five 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." Ninth.

10.

Discourse on the Listener

140. "Monks, possessed of five factors a king's elephant is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. What are the five? Here, monks, a king's elephant is a listener, a striker, a protector, 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 protector? Here, monks, when a king's elephant has gone into battle, he protects his forequarters, he protects his hindquarters, he protects his front feet, he protects his back feet, he protects his head, he protects his ears, he protects his tusks, he protects his trunk, he protects his tail, he protects his rider. This, monks, is how a king's elephant is a protector.

"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 five 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 these five 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. What are the five? Here, monks, a monk is a listener, a striker, a protector, 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, puts an end to them, and obliterates them. This, monks, is how a monk is a striker.

"And how, monks, is a monk a protector? 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 a protector.

"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; he becomes one who endures 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 five qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Tenth.

The Fourth Chapter on Kings.

Here is its summary -

5.

The Chapter on Tikaṇḍakī

1.

The Discourse on Despising

141. "Monks, these five individuals exist and are found in the world. What are the five? One who despises after giving, one who despises through living together, one who is credulous, one who is fickle, and one who is dull and stupid.

"And how, monks, does an individual despise after giving? Here, monks, an individual gives to another individual robes, almsfood, lodging, and medicinal requisites. He thinks thus: 'I give; this one receives.' Having given to him, he despises him. This, monks, is how an individual despises after giving.

"And how, monks, does an individual despise through living together? Here, monks, an individual lives together with another individual for two or three years. Through living together, he despises him. This, monks, is how an individual despises through living together.

"And how, monks, is an individual receptive? Here, monks, a certain individual, when praise or blame of another is being spoken, quickly resolves upon it. This, monks, is how an individual is receptive.

"And how, monks, is an individual fickle? Here, monks, a certain individual has temporary faith, temporary devotion, temporary affection, temporary confidence. This, monks, is how an individual is fickle.

"And how, monks, is an individual dull and stupid? Here, monks, a certain individual does not know wholesome and unwholesome things, does not know blameable and blameless things, does not know inferior and superior things, does not know dark and bright things with their counterparts. This, monks, is how an individual is dull and stupid. These five individuals, monks, exist and are found in the world." First.

2.

The Discourse on Undertaking

142. "Monks, these five individuals exist and are found in the world. What are the five? Here, monks, a certain individual undertakes and has regret; and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder.

"Here again, monks, a certain individual undertakes and has no regret; and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder.

"Here again, monks, a certain individual does not undertake and has regret; and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder.

"Here again, monks, a certain individual does not undertake and has no regret; and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder.

"Here again, monks, a certain individual does not undertake and has no regret; and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder.

"Therein, monks, that individual who undertakes and has regret, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder, should be spoken to thus - 'The venerable one has taints born of arousal, taints born of regret increase; it would be good if the venerable one, having abandoned the taints born of arousal and having dispelled the taints born of regret, would develop mind and wisdom; in this way the venerable one will become equal to that fifth individual.'

"Therein, monks, that individual who undertakes and has no regret, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder, should be spoken to thus - 'The venerable one has taints born of arousal, taints born of regret do not increase; it would be good if the venerable one, having abandoned the taints born of arousal, would develop mind and wisdom; in this way the venerable one will become equal to that fifth individual.'

"Therein, monks, that individual who does not undertake and has regret, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder, should be spoken to thus - 'The venerable one has no taints born of arousal, taints born of regret increase; it would be good if the venerable one, having dispelled the taints born of regret, would develop mind and wisdom; in this way the venerable one will become equal to that fifth individual.'

"Therein, monks, that individual who does not undertake and has no regret, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder, should be spoken to thus - 'The venerable one has no taints born of arousal, taints born of regret do not increase; it would be good if the venerable one would develop mind and wisdom; in this way the venerable one will become equal to that fifth individual.'

"Thus, monks, these four individuals, being exhorted and instructed in this way by that fifth individual, gradually attain the destruction of the taints." The second.

3.

Sārandada Sutta

143. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. Now on that occasion when five hundred Licchavis were seated together at the Sārandada shrine, this discussion arose: "The manifestation of five treasures is hard to find in the world. Of which five? The manifestation of the elephant-treasure is hard to find in the world, the manifestation of the horse-treasure is hard to find in the world, the manifestation of the jewel-treasure is hard to find in the world, the manifestation of the woman-treasure is hard to find in the world, the manifestation of the householder-treasure is hard to find in the world. The manifestation of these five treasures is hard to find in the world."

Then those Licchavis stationed a man on the road: "Good man, when you see the Blessed One, then you should inform us." That person saw the Blessed One coming from afar; having seen them, he approached those Licchavis; having approached, he said this to those Licchavis - "Venerable sirs, here goes the Blessed One, the Arahant, the perfectly enlightened one; now is the time you think fit."

Then those Licchavis approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those Licchavis said this to the Blessed One -

"It would be good, Venerable Sir, if you would approach the Sārandada Shrine out of compassion." The Blessed One consented by remaining silent. Then the Blessed One approached the Sārandada Shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those Licchavis - "What discussion were you having as you sat together here, Licchavis? What was the conversation that was interrupted?" "Here, Venerable Sir, when we were seated together, this discussion arose: 'The manifestation of five treasures is hard to find in the world. Of which five? The manifestation of the elephant-treasure is hard to find in the world, the manifestation of the horse-treasure is hard to find in the world, the manifestation of the jewel-treasure is hard to find in the world, the manifestation of the woman-treasure is hard to find in the world, the manifestation of the householder-treasure is hard to find in the world. The manifestation of these five treasures is hard to find in the world.'"

"Indeed, the interrupted conversation that arose among you Licchavis, who are disposed to sensual pleasures, was about sensual pleasures. "Licchavi, the manifestation of five treasures is hard to find in the world. Of which five? The manifestation of a Truth Finder, an Arahant, a Perfectly Enlightened One is hard to find in the world, an individual who teaches the Teaching and discipline proclaimed by the Truth Finder is hard to find in the world, an individual who understands the Teaching and discipline that has been taught as proclaimed by the Truth Finder is hard to find in the world, an individual who practises the Teaching in accordance with the Teaching having understood the Teaching and discipline proclaimed by the Truth Finder is hard to find in the world, a grateful and appreciative individual is hard to find in the world. Licchavi, the manifestation of these five treasures is hard to find in the world." Third.

4.

The Discourse at Tikaṇḍakī

144. On one occasion the Blessed One was dwelling at Sāketa in the Tikaṇḍakī Grove. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Good, monks, from time to time a monk should dwell perceiving the repulsive in the unrepulsive. "Good, monks, from time to time a monk should dwell perceiving the unrepulsive in the repulsive. "Good, monks, from time to time a monk should dwell perceiving the repulsive in both the unrepulsive and the repulsive. "Good, monks, from time to time a monk should dwell perceiving the unrepulsive in both the repulsive and the unrepulsive. "Good, monks, from time to time a monk should dwell equanimous, mindful and clearly comprehending, having avoided both the repulsive and the unrepulsive.

"And what, monks, is the reason why a monk should dwell perceiving the repulsive in the unrepulsive? 'Let no lust arise in me towards things that arouse lust'— This, monks, is the reason why a monk should dwell perceiving the repulsive in the unrepulsive.

"And what, monks, is the reason why a monk should dwell perceiving the unrepulsive in the repulsive? 'Let hatred not arise in me towards things that arouse hate'— This, monks, is the reason why a monk should dwell perceiving the unrepulsive in the repulsive.

"And what, monks, is the reason why a monk should dwell perceiving the repulsive in both the unrepulsive and the repulsive? 'Let no lust arise in me towards things that arouse lust, let no hatred arise in me towards things that arouse hate'— This, monks, is the reason why a monk should dwell perceiving the repulsive in both the unrepulsive and the repulsive.

"And what, monks, is the reason why a monk should dwell perceiving the unrepulsive in both the repulsive and the unrepulsive? 'Let no hatred arise in me towards things that arouse hate, let no lust arise in me towards things that arouse lust'— This, monks, is the reason why a monk should dwell perceiving the unrepulsive in both the repulsive and the unrepulsive.

"And what, monks, is the reason why a monk should dwell equanimous, having avoided both the repulsive and the unrepulsive? 'Mindful and clearly comprehending, let no lust arise in me anywhere at any time towards any things that arouse lust, let no hatred arise in me anywhere at any time towards any things that arouse hate, let no delusion arise in me anywhere at any time towards any things that cause delusion'— This, monks, is the reason why a monk should dwell equanimous, mindful and clearly comprehending, having avoided both the repulsive and the unrepulsive. Fourth.

5.

The Discourse on Hell

145. "Monks, possessed of five qualities one is cast into hell as surely as if they had been carried there. What are the five? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in wine, spirits and intoxicants which cause negligence. Monks, possessed of these five qualities one is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities one is cast into heaven as surely as if they had been carried there. What are the five? One 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. Monks, possessed of these five qualities one is cast into heaven as surely as if they had been carried there." Fifth.

6.

The Discourse on Friends

146. "Monks, a monk possessed of five qualities should not be associated with as a friend. What are the five? He makes others do work, takes up litigation, is opposed to prominent monks, lives wandering about without settling down, and is not capable of instructing, encouraging, inspiring and gladdening from time to time with Teaching talk. Monks, a monk possessed of these five qualities should not be associated with as a friend.

"Monks, a monk possessed of five qualities should be associated with as a friend. What are the five? One does not make others do work, does not take up litigation, is not opposed to prominent monks, does not live wandering about without settling down, and is capable of instructing, encouraging, inspiring and gladdening from time to time with Teaching talk. Monks, a monk possessed of these five qualities should be associated with as a friend." Sixth.

7.

The Discourse on Gifts of an Untrue Man

147. "Monks, there are these five gifts of an untrue man. What are the five? He gives carelessly, gives without respect, gives not with his own hands, gives as if discarding it, gives without belief in its future result. These, monks, are the five gifts of an untrue man.

"Monks, there are these five gifts of a true man. What are the five? One gives carefully, gives respectfully, gives with one's own hands, gives not as if discarding, gives with belief in its future result. These, monks, are the five gifts of a true man." Seventh.

8.

The Discourse on the Gifts of a Superior Person

148. "Monks, there are these five gifts of a true man. What are the five? One gives a gift with faith, one gives a gift respectfully, one gives a gift at the right time, one gives a gift with a generous heart, one gives a gift without harming oneself and others.

"And monks, having given a gift with faith, wherever the result of that gift ripens, one becomes rich, of great wealth, of great property, and one becomes handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion.

"And monks, having given a gift respectfully, wherever the result of that gift ripens, one becomes rich, of great wealth, of great property. And those who are his children or wives or slaves or workers or labourers, they listen attentively, lend an ear and apply their minds to understand.

"And monks, having given a gift at the right time, wherever the result of that gift ripens, one becomes rich, of great wealth, of great property; and benefits come to him abundantly at the right time.

"And monks, having given a gift with an unselfish mind, wherever the result of that gift ripens, one becomes rich, of great wealth, of great property; and his mind inclines towards enjoyment of the five exalted cords of sensual pleasure.

"And monks, having given a gift without harming oneself and others, wherever the result of that gift ripens, one becomes rich, of great wealth, of great property; and no harm comes to his wealth from anywhere - from fire, from water, from kings, from thieves, from displeasing heirs. These, monks, are the five gifts of a true man." The eighth.

9.

First Discourse on Temporary Liberation

149. "Monks, these five things lead to the decline of a monk who is temporarily liberated. What are the five? Delight in work, delight in talk, delight in sleep, delight in company, and not reviewing the mind as it is liberated. These, monks, are the five things that lead to the decline of a monk who is temporarily liberated.

"Monks, these five things lead to the non-decline of a monk who is temporarily liberated. What are the five? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, and reviewing the mind as it is liberated. These, monks, are the five things that lead to the non-decline of a monk who is temporarily liberated." Ninth.

10.

Second Discourse on the Temporarily Liberated

150. "Monks, these five things lead to the decline of a monk who is temporarily liberated. What are the five? Delight in work, delight in talk, delight in sleep, being unguarded in the doors of the faculties, and lack of moderation in eating. These, monks, are the five things that lead to the decline of a monk who is temporarily liberated.

"Monks, these five things lead to the non-decline of a monk who is temporarily liberated. What are the five? Not delighting in work, not delighting in talk, not delighting in sleep, guarding the doors of the faculties, and knowing the right amount in eating. These, monks, are the five things that lead to the non-decline of a monk who is temporarily liberated." Tenth.

The Chapter on Tikaṇḍakī is the fifth.

Here is its summary -

The Third Fifty is finished.

4.

The Fourth Fifty

1.

The Chapter on the Good Teaching

1.

First Discourse on Entering the Fixed Course of Rightness

151. "Monks, possessed of five qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities. What are the five? One disparages the talk, disparages the speaker, disparages oneself, listens to the Teaching with a distracted mind, and attends unwisely with a mind that is not one-pointed. Monks, possessed of these five qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities.

"Monks, possessed of five qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities. What are the five? One does not disparage the talk, does not disparage the speaker, does not disparage oneself, listens to the Teaching with an undistracted mind, and attends wisely with a one-pointed mind. Monks, possessed of these five qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities." First.

2.

The Second Discourse on the Fixed Course of Rightness

152. "Monks, possessed of five qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities. What are the five? One disparages the talk, disparages the speaker, disparages oneself, is unwise, stupid, dull-witted, and has a conceited notion of attainment regarding what has not been attained. Monks, possessed of these five qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities.

"Monks, possessed of five qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities. What are the five? One does not disparage the talk, does not disparage the speaker, does not disparage oneself, is wise, not dull, not stupid, and does not have a conceited notion of attainment regarding what has not been attained. Monks, possessed of these five qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities." The second.

3.

The Discourse on the Third Fixed Course of Rightness

153. "Monks, possessed of five qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities. What are the five? One listens to the Teaching with contempt, overcome by contempt; one listens to the Teaching with a fault-finding mind, seeking weaknesses; one has a resentful heart towards the teacher of the Teaching, hardened; one is unwise, stupid, dull-witted; and one has a conceited notion of attainment regarding what has not been attained. Monks, possessed of these five qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities.

"Monks, possessed of five qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities. What are the five? One listens to the Teaching without contempt, not overcome by contempt; one listens to the Teaching without a fault-finding mind, not seeking weaknesses; one has a heart without resentment towards the teacher of the Teaching, not hardened; one is wise, not dull, not stupid; and one does not have a conceited notion of attainment regarding what has not been attained. Monks, possessed of these five qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities." Third.

4.

First Discourse on the Decay of the True Teaching

154. "Monks, these five things lead to the decay and disappearance of the true Teaching. What are the five? Here, monks, monks do not respectfully listen to the Teaching, do not respectfully learn the Teaching, do not respectfully remember the Teaching, do not respectfully examine the meaning of the teachings they have remembered, do not respectfully practise in accordance with the Teaching after understanding its meaning and the Teaching. These, monks, are the five things that lead to the decay and disappearance of the true Teaching.

"Monks, these five things lead to the maintenance, non-decay and non-disappearance of the true Teaching. What are the five? Here, monks, monks respectfully listen to the Teaching, respectfully learn the Teaching, respectfully remember the Teaching, respectfully examine the meaning of the teachings they have remembered, respectfully practise in accordance with the Teaching after understanding its meaning and the Teaching. These, monks, are the five things that lead to the maintenance, non-decay and non-disappearance of the true Teaching." Fourth.

5.

Second Discourse on the Decay of the True Teaching

155. "Monks, these five things lead to the decay and disappearance of the true Teaching. What are the five? Here, monks, monks do not learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. This, monks, is the first thing that leads to the decay and disappearance of the true Teaching.

"Furthermore, monks, monks do not teach the Teaching to others in detail as they have heard it and learned it. This, monks, is the second thing that leads to the decay and disappearance of the true Teaching.

"Furthermore, monks, monks do not teach the Teaching to others in detail as they have heard it and learned it. This, monks, is the third thing that leads to the decay and disappearance of the true Teaching.

Furthermore, monks, monks do not recite in detail the Teaching as they have heard it and learned it. This, monks, is the fourth thing that leads to the decay and disappearance of the true Teaching.

Furthermore, monks, monks do not think and ponder with the mind and examine with the heart the Teaching as they have heard it and learned it. This, monks, is the fifth thing that leads to the decay and disappearance of the true Teaching. These, monks, are the five things that lead to the decay and disappearance of the true Teaching.

"Monks, these five things lead to the maintenance, non-decay and non-disappearance of the true Teaching. What are the five? Here, monks, monks learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. This, monks, is the first thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, monks teach the Teaching to others in detail as they have heard it and learned it. This, monks, is the second thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, monks teach the Teaching to others in detail as they have heard it and learned it. This, monks, is the third thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, monks recite in detail the Teaching as they have heard it and learned it. This, monks, is the fourth thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching.

Furthermore, monks, monks think and ponder with the mind and examine with the heart the Teaching as they have heard it and learned it. This, monks, is the fifth thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching. These, monks, are the five things that lead to the maintenance, non-decay and non-disappearance of the true Teaching." Fifth.

6.

The Third Discourse on the Decay of the True Teaching

156. "Monks, these five things lead to the decay and disappearance of the true Teaching. What are the five? 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.

Furthermore, monks, the Community is divided. When the Community is divided, monks, there are mutual insults, mutual abuse, mutual rejections and mutual abandonments. In that case those without confidence do not gain confidence, and some of those with confidence change their minds. This, monks, is the fifth thing that leads to the decay and disappearance of the true Teaching. These, monks, are the five things that lead to the decay and disappearance of the true Teaching.

"Monks, these five things lead to the maintenance, non-decay and non-disappearance of the true Teaching. What are the five? 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.

"Furthermore, monks, the Community lives at ease in concord, with mutual appreciation, without dispute, with one recitation. When the Community is in concord, monks, there are no mutual insults, no mutual abuse, no mutual rejections and no mutual abandonments. In that case those without confidence gain confidence, and there is increase among those with confidence. This, monks, is the fifth thing that leads to the maintenance, non-decay and non-disappearance of the true Teaching. These, monks, are the five things that lead to the maintenance, non-decay and non-disappearance of the true Teaching." Sixth.

7.

Bad Talk Discourse

157. "Monks, for five individuals talk is bad talk in comparison from individual to individual. Of which five? For one without faith, monks, talk about faith is bad talk; for one who is immoral, talk about virtue is bad talk; for one of little learning, talk about great learning is bad talk; for one who is miserly, talk about generosity is bad talk; for one who lacks wisdom, talk about wisdom is bad talk.

"And why, monks, is talk about faith bad talk for one without faith? One without faith, monks, when talk about faith is being spoken, becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. What is the reason for this? Because, monks, he does not see in himself the accomplishment of faith, and does not obtain the rapture and gladness that arise from that source. Therefore for one without faith, talk about faith is bad talk.

"And why, monks, is talk about virtue bad talk for one who is immoral? One who is immoral, monks, when talk about virtue is being spoken, becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. What is the reason for this? Because, monks, he does not see in himself the accomplishment of virtue, and does not obtain the rapture and gladness that arise from that source. Therefore for one who is immoral, talk about virtue is bad talk.

"And why, monks, is talk about great learning bad talk for one of little learning? One of little learning, monks, when talk about great learning is being spoken, becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. What is the reason for this? Because, monks, he does not see in himself the accomplishment of learning, and does not obtain the rapture and gladness that arise from that source. Therefore, for one of little learning, talk about great learning is bad talk.

"And why, monks, is talk about generosity bad talk for one who is miserly? One who is miserly, monks, when talk about generosity is being spoken, becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. What is the reason for this? Because, monks, he does not see in himself the accomplishment of generosity, and does not obtain the rapture and gladness that arise from that source. Therefore, for one who is miserly, talk about generosity is bad talk.

"And why, monks, is talk about wisdom bad talk for one who lacks wisdom? One who lacks wisdom, monks, when talk about wisdom is being spoken, becomes annoyed, angry, is repelled, becomes stubborn, and shows anger, hatred and displeasure. What is the reason for this? Because, monks, he does not see in himself the accomplishment of wisdom, and does not obtain the rapture and gladness that arise from that source. Therefore for one who lacks wisdom, talk about wisdom is bad talk. Monks, for these five individuals talk is bad talk in comparison from individual to individual.

"Monks, for five individuals talk is good talk in comparison from individual to individual. Of which five? For one with faith, monks, talk about faith is good talk; for one who is virtuous, talk about virtue is good talk; for one who is learned, talk about great learning is good talk; for one who is generous, talk about generosity is good talk; for one who is wise, talk about wisdom is good talk.

"And why, monks, is talk about faith good talk for one with faith? One with faith, monks, when talk about faith is being spoken, does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. What is the reason for this? Because, monks, he sees in himself the accomplishment of faith, and obtains the rapture and gladness that arise from that source. Therefore for one with faith, talk about faith is good talk.

"And why, monks, is talk about virtue good talk for one who is virtuous? One who is virtuous, monks, when talk about virtue is being spoken, does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. What is the reason for this? Because, monks, he sees in himself the accomplishment of virtue, and obtains the rapture and gladness that arise from that source. Therefore, for one who is virtuous, talk about virtue is good talk.

"And why, monks, is talk about great learning good talk for one who is learned? One who is learned, monks, when talk about great learning is being spoken, does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. What is the reason for this? Because, monks, he sees in himself the accomplishment of learning, and obtains the rapture and gladness that arise from that source. Therefore for one who is learned, talk about great learning is good talk.

"And why, monks, is talk about generosity good talk for one who is generous? One who is generous, monks, when talk about generosity is being spoken, does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. What is the reason for this? Because, monks, he sees in himself the accomplishment of generosity, and obtains the rapture and gladness that arise from that source. Therefore, for one who is generous, talk about generosity is good talk.

"And why, monks, is talk about wisdom good talk for one who is wise? One who is wise, monks, when talk about wisdom is being spoken, does not become annoyed, does not become angry, is not repelled, does not become stubborn, and does not show anger, hatred and displeasure. What is the reason for this? Because, monks, he sees in himself the accomplishment of wisdom, and obtains the rapture and gladness that arise from that source. Therefore, for one who is wise, talk about wisdom is good talk. Monks, for these five individuals talk is good talk in comparison from individual to individual." Seventh.

8.

Discourse on Timidity

158. "Monks, possessed of five qualities a monk has entered upon timidity. What are the five? Here, monks, a monk is without faith, is of bad virtue, has little learning, is lazy, and lacks wisdom. Monks, possessed of these five qualities a monk has entered upon timidity.

"Monks, possessed of five qualities a monk has self-confidence. What are the five? Here, monks, a monk has faith, is virtuous, is learned, has aroused energy, and has wisdom. Monks, possessed of these five qualities a monk has self-confidence." The eighth.

9.

The Discourse with Udāyī

159. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion the Venerable Udāyī was seated teaching the Teaching surrounded by a great assembly of householders. The Venerable Ānanda saw the Venerable Udāyī seated teaching the Teaching surrounded by a great assembly of householders. Having seen him, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, the Venerable Udāyī is teaching the Teaching surrounded by a great assembly of householders."

"Ānanda, it is not easy to teach the Teaching to others. Ānanda, when teaching the Teaching to others, one should establish these five qualities internally before teaching the Teaching to others. What are the five? One should teach the Teaching to others thinking: 'I will give a progressive talk'; One should teach the Teaching to others thinking: 'I will give a methodical exposition'; One should teach the Teaching to others thinking: 'I will speak out of compassion'; One should teach the Teaching to others thinking: 'I will not speak for material gain'; One should teach the Teaching to others thinking: 'I will speak without harming myself and others'. Ānanda, it is not easy to teach the Teaching to others. Ānanda, when teaching the Teaching to others, one should establish these five qualities internally before teaching the Teaching to others." Ninth.

10.

Hard to Get Rid Of

160. "Monks, there are these five things that when arisen are hard to get rid of. What are the five? Arisen lust is hard to get rid of, arisen hatred is hard to get rid of, arisen delusion is hard to get rid of, arisen ingenuity is hard to get rid of, arisen mind for travelling is hard to get rid of. These, monks, are the five things that when arisen are hard to get rid of." Tenth.

The Chapter on the Good Teaching, first.

Here is its summary -

2.

The Chapter on Resentment

1.

First Discourse on Removing Resentment

161. "Monks, there are these five ways of removing resentment whereby a monk should completely remove any resentment that has arisen. What are the five? Monks, for a person towards whom resentment might arise, friendliness should be developed towards that person; thus resentment for that person should be removed. Monks, for a person towards whom resentment might arise, compassion should be developed towards that person; thus resentment for that person should be removed. Monks, for a person towards whom resentment might arise, equanimity should be developed towards that person; thus resentment for that person should be removed. Monks, for a person towards whom resentment might arise, unmindfulness and inattention should be practised towards that person; thus resentment for that person should be removed. Monks, for a person towards whom resentment might arise, the fact of being the owner of actions should be established towards that person— 'This venerable one is the owner of his actions, heir to his actions, born of his actions, bound by his actions, has actions as his refuge. Whatever action he does, good or evil, he will be its heir'; thus resentment for that person should be removed. These, monks, are the five ways of removing resentment whereby a monk should completely remove any resentment that has arisen." First.

2.

Second Discourse on Removing Resentment

162. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, there are these five ways of removing resentment whereby a monk should completely remove any resentment that has arisen. What are the five? Here, friend, a certain individual has impure bodily conduct but pure verbal conduct; even for such a person, friend, resentment should be removed. Here again, friend, a certain individual has impure verbal conduct but pure bodily conduct; even for such a person, friend, resentment should be removed. Here again, friend, a certain individual has impure bodily conduct and impure verbal conduct, but gains from time to time mental openness and mental confidence; even for such a person, friend, resentment should be removed. Here again, friend, a certain individual has impure bodily conduct and impure verbal conduct, and does not gain from time to time mental openness and mental confidence; even for such a person, friend, resentment should be removed. Here again, friend, a certain individual has pure bodily conduct and pure verbal conduct, and gains from time to time mental openness and mental confidence; even for such a person, friend, resentment should be removed.

"Therein, friend, for that individual who has impure bodily conduct but pure verbal conduct, how should resentment for that person be removed? Just as, friend, a monk who wears rag-robes, seeing a rag on the road, would hold it down with his left foot, spread it out with his right foot, tear off whatever portion is of substance, and take it with him; even so, friend, when a person has impure bodily conduct but pure verbal conduct, one should not at that time attend to his impure bodily conduct but should instead attend to his pure verbal conduct. Thus resentment for that person should be removed.

"Therein, friend, for that individual who has impure verbal conduct but pure bodily conduct, how should resentment for that person be removed? Just as, friend, there would be a pond covered with moss and green scum. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty. Having plunged into that pond, having pushed aside the moss and green scum here and there with both hands, having drunk with cupped hands, he would depart. Even so, friend, when a person has impure verbal conduct but pure bodily conduct, one should not at that time attend to his impure verbal conduct but should instead attend to his pure bodily conduct. Thus resentment for that person should be removed.

"Therein, friend, for that individual who has impure bodily conduct and impure verbal conduct but gains from time to time mental openness and mental confidence, how should resentment for that person be removed? Just as, friend, there would be a small amount of water in a cow's footprint. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty. He would think thus - 'this is only a small amount of water in a cow's footprint. If I drink it with cupped hands or with a vessel, I will stir it up, disturb it, and make it undrinkable. What if I were to get down on all fours, drink it like a cow, and depart?' He would get down on all fours, drink it like a cow, and depart. Even so, friend, when a person has impure bodily conduct and impure verbal conduct but gains from time to time mental openness and mental confidence, one should not at that time attend to his impure bodily conduct; nor should one at that time attend to his impure verbal conduct. When he gains from time to time mental openness and mental confidence, that alone should be attended to at that time. Thus resentment for that person should be removed.

"Therein, friend, for that individual who has impure bodily conduct and impure verbal conduct and does not gain from time to time mental openness and mental confidence, how should resentment for that person be removed? Friend, suppose a person who is afflicted, suffering, gravely ill, has set out on a journey. For him there would be a village far ahead and a village far behind. He would not get suitable food, would not get suitable medicine, would not get proper care, would not get a village guide. Then another person travelling on the journey would see him. He would arouse compassion, tender concern, and active compassion for that person - 'Oh, may this person get suitable food, get suitable medicine, get proper care, get a village guide! What is the reason for this? So that this person may not meet with calamity and disaster right here!' Even so, friend, when a person has impure bodily conduct and impure verbal conduct and does not gain from time to time mental openness and mental confidence, even for such a person, friend, compassion should be aroused, tender concern should be aroused, active compassion should be aroused - 'Oh, may this venerable one, having abandoned bodily misconduct develop bodily good conduct, having abandoned verbal misconduct develop verbal good conduct, having abandoned mental misconduct develop mental good conduct! What is the reason for this? So that this venerable one may 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!' Thus resentment for that person should be removed.

"Therein, friend, for that individual who has pure bodily conduct and pure verbal conduct and gains from time to time mental openness and mental confidence, how should resentment for that person be removed? Just as, friend, there might be a pond with clear water, sweet water, cool water, pure water, with good fords, delightful, covered with various trees. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty. Having plunged into that pond, having bathed and drunk, having come out again, he would sit or lie down right there in the shade of the trees.

Even so, friend, when a person has pure bodily conduct and pure verbal conduct and gains from time to time mental openness and mental confidence, one should at that time attend to his pure bodily conduct; one should at that time attend to his pure verbal conduct; and when he gains from time to time mental openness and mental confidence, that too should be attended to at that time. Thus resentment for that person should be removed. Friend, when one encounters a person who is thoroughly inspiring, the mind becomes confident.

"These, friends, are the five ways of removing resentment whereby a monk should completely remove any resentment that has arisen." The second.

3.

The Discourse on Discussion

163. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, possessed of five qualities a monk is fit for discussion with their spiritual companions. What are the five? Here, friends, a monk is accomplished in virtue themselves, and is able to answer questions that arise about accomplishment in virtue; is accomplished in concentration themselves, and is able to answer questions that arise about accomplishment in concentration; is accomplished in wisdom themselves, and is able to answer questions that arise about accomplishment in wisdom; is accomplished in liberation themselves, and is able to answer questions that arise about accomplishment in liberation; is accomplished in the knowledge and vision of liberation themselves, and is able to answer questions that arise about accomplishment in the knowledge and vision of liberation. Friends, possessed of these five qualities a monk is fit for discussion with their spiritual companions." Third.

4.

The Discourse on Living Together

164. There the Venerable Sāriputta addressed the monks...etc... "Friends, possessed of five qualities a monk is fit to live together with their spiritual companions. What are the five? Here, friends, a monk is accomplished in virtue themselves, and is able to answer questions that arise about accomplishment in virtue; is accomplished in concentration themselves, and is able to answer questions that arise about accomplishment in concentration; is accomplished in wisdom themselves, and is able to answer questions that arise about accomplishment in wisdom; is accomplished in liberation themselves, and is able to answer questions that arise about accomplishment in liberation; is accomplished in the knowledge and vision of liberation themselves, and is able to answer questions that arise about accomplishment in the knowledge and vision of liberation. Friends, possessed of these five qualities a monk is fit to live together with their spiritual companions." Fourth.

5.

The Discourse on Asking Questions

165. There the Venerable Sāriputta addressed the monks...etc... "Friends, whoever asks another a question, all do so for five reasons, or for one or another of them. What are the five? One asks another a question out of stupidity and foolishness, one asks another a question with evil desires and being overcome by desire, one asks another a question with contempt, one asks another a question wishing to know, or else one asks another a question thinking: 'If when questioned he answers correctly, that is good; if when questioned he does not answer correctly, I will answer correctly for him.' Friends, whoever asks another a question, all do so for these five reasons, or for one or another of them. But friends, I ask another a question thinking: 'If when questioned he answers correctly, that is good; if when questioned he does not answer correctly, I will answer correctly for him.'" Fifth.

6.

The Discourse on Cessation

166. There the Venerable Sāriputta addressed the monks...etc... "Here, friend, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom might enter upon and emerge from the cessation of perception and feeling - this is a possible position. If one does not realize final knowledge in this very life, then having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, one might enter upon and emerge from the cessation of perception and feeling - this is a possible position."

When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "It is impossible, friend Sāriputta, it cannot happen that having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, that monk might enter upon and emerge from the cessation of perception and feeling - this is not a possible position."

For the second time...etc... For the third time, the Venerable Sāriputta addressed the monks: "Here, friend, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom might enter upon and emerge from the cessation of perception and feeling - this is a possible position. If one does not realize final knowledge in this very life, then having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, one might enter upon and emerge from the cessation of perception and feeling - this is a possible position."

For the third time, the Venerable Udāyī said this to the Venerable Sāriputta - "It is impossible, friend Sāriputta, it cannot happen that having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, that monk might enter upon and emerge from the cessation of perception and feeling - this is not a possible position."

Then this occurred to the Venerable Sāriputta - "For the third time the Venerable Udāyī opposes me, and no monk expresses agreement with me. What if I were to approach the Blessed One?" 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 addressed the monks: "Here, friend, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom might enter upon and emerge from the cessation of perception and feeling - this is a possible position. If one does not realize final knowledge in this very life, then having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, one might enter upon and emerge from the cessation of perception and feeling - this is a possible position."

When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "It is impossible, friend Sāriputta, it cannot happen that having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, that monk might enter upon and emerge from the cessation of perception and feeling - this is not a possible position."

For the second time...etc... For the third time, the Venerable Sāriputta addressed the monks: "Here, friend, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom might enter upon and emerge from the cessation of perception and feeling - this is a possible position. If one does not realize final knowledge in this very life, then having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, one might enter upon and emerge from the cessation of perception and feeling - this is a possible position."

For the third time, the Venerable Udāyī said this to the Venerable Sāriputta - "It is impossible, friend Sāriputta, it cannot happen that having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, that monk might enter upon and emerge from the cessation of perception and feeling - this is not a possible position."

Then this occurred to the Venerable Sāriputta - "Even in the presence of the Blessed One, the Venerable Udāyi opposes me for the third time, and no monk expresses agreement with me. What if I were to remain silent?" Then the Venerable Sāriputta remained silent.

Then the Blessed One addressed the Venerable Udāyi: "But what mind-made body, Udāyi, do you believe in?" "Those deities, Venerable Sir, who are formless, made of perception." "What is the point of you speaking, Udāyi, you foolish incompetent one! Do you think you are worthy of speaking!" Then the Blessed One addressed the Venerable Ānanda: "How can it be, Ānanda, that you would look on with equanimity while an elder monk is being harmed. Indeed, Ānanda, there should be compassion when an elder monk is being harmed."

Then the Blessed One addressed the monks - "Here, monks, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom might enter upon and emerge from the cessation of perception and feeling - this is a possible position. If one does not realize final knowledge in this very life, then having transcended the company of deities that feed on material food and being reborn in a certain mind-made body, one might enter upon and emerge from the cessation of perception and feeling - this is a possible position." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

Then, not long after the Blessed One had left, the Venerable Ānanda approached the Venerable Upavāṇa; having approached, he said this to the Venerable Upavāṇa - "Here, friend Upavāṇa, other elder monks are harming. We are not free from that. It is not surprising, friend Upavāṇa, that the Blessed One, having emerged from seclusion in the evening, would speak about this very matter in such a way that it would occur to the Venerable Upavāṇa himself. Just now fear has descended upon us." 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 Upavāṇa -

"Upavāṇa, possessed of how many qualities is an elder monk loved, agreeable, respected and esteemed by their spiritual companions?" "Venerable sir, possessed of five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. What are the five? Here, venerable sir, an elder monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; he is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; 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... etc... having realized it for himself, he enters and dwells. Venerable sir, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions."

"Good, good, Upavāṇa! Upavāṇa, possessed of these five qualities an elder monk is loved, agreeable, respected and esteemed by their spiritual companions. If, Upavāṇa, these five qualities were not found in an elder monk, their spiritual companions would not honour, respect, esteem and worship them just because of their broken teeth, grey hair and wrinkled skin. But because, Upavāṇa, these five qualities are found in an elder monk, their spiritual companions honour, respect, esteem and worship them." Sixth.

7.

The Discourse on Admonishment

167. There the Venerable Sāriputta addressed the monks: "Friend, a monk who wishes to admonish another should establish five qualities internally before admonishing the other."

"What are the five? I shall speak at the right time, not at the wrong time; I shall speak about what is, not about what is not; I shall speak gently, not harshly; I shall speak about what is beneficial, not about what is harmful; I shall speak with a mind of friendliness, not with inner hatred. Friend, a monk who wishes to admonish another should establish these five qualities internally before admonishing the other.

Friend, I see a certain person who becomes angry when admonished at the wrong time, not at the right time; who becomes angry when admonished about what is not, not about what is; who becomes angry when admonished harshly, not gently; who becomes angry when admonished about what is harmful, not about what is beneficial; who becomes angry when admonished with inner hatred, not with a mind of friendliness.

"Friends, for a monk who has been wrongly accused, freedom from regret should be established in five aspects - 'You were accused at the wrong time, not at the right time; this is enough for your freedom from regret; You were accused about what is not, not about what is; this is enough for your freedom from regret; You were accused harshly, not gently; this is enough for your freedom from regret; You were accused about what is harmful, not about what is beneficial; this is enough for your freedom from regret; You were accused with inner hatred, not with a mind of friendliness; this is enough for your freedom from regret.' Friends, for a monk who has been wrongly accused, freedom from regret should be established in these five aspects.

"Friends, for a monk who has wrongly accused another, regret should be established in five aspects - 'Friend, you accused at the wrong time, not at the right time; this is enough for your regret; Friend, you accused about what is not, not about what is; this is enough for your regret; Friend, you accused harshly, not gently; this is enough for your regret; Friend, you accused about what is harmful, not about what is beneficial; this is enough for your regret; Friend, you accused with inner hatred, not with a mind of friendliness; this is enough for your regret.' Friends, for a monk who has wrongly accused another, regret should be established in these five aspects. What is the reason for this? So that no other monk would think to accuse another about what is not.

"But here, friends, I see a certain person who becomes angry when admonished at the right time, not at the wrong time; who becomes angry when admonished about what is, not about what is not; who becomes angry when admonished gently, not harshly; who becomes angry when admonished about what is beneficial, not about what is harmful; who becomes angry when admonished with a mind of friendliness, not with inner hatred.

"Friends, for a monk who has been rightly accused, regret should be established in five aspects - 'You were accused at the right time, not at the wrong time; this is enough for your regret; You were accused about what is, not about what is not; this is enough for your regret; You were accused gently, not harshly; this is enough for your regret; You were accused about what is beneficial, not about what is harmful; this is enough for your regret; You were accused with a mind of friendliness, not with inner hatred; this is enough for your regret.' Friends, for a monk who has been rightly accused, regret should be established in these five aspects.

"Friends, for a monk who has rightly accused another, freedom from regret should be established in five aspects - 'Friend, you were accused at the right time, not at the wrong time; this is enough for your freedom from regret; Friend, you were accused about what is, not about what is not; this is enough for your freedom from regret; Friend, you were accused gently, not harshly; this is enough for your freedom from regret; Friend, you were accused about what is beneficial, not about what is harmful; this is enough for your freedom from regret; Friend, you were accused with a mind of friendliness, not with inner hatred; this is enough for your freedom from regret.' Friends, for a monk who has rightly accused another, freedom from regret should be established in these five aspects. What is the reason for this? So that another monk too might think he should be accused about what is.

"Friends, a person who has been accused should be established in two things - in truth and in the unshakable. Friend, if others should criticize me - whether at the right time or at the wrong time, whether about what is or about what is not, whether gently or harshly, whether beneficially or unbeneficially, whether with a mind of friendliness or with inner hatred - I would still establish myself in these two states: in truth and in the unshakable. If I should know: 'This state exists in me', I would say 'It exists' - 'This state is found in me'. If I should know: 'This state does not exist in me', I would say 'It does not exist' - 'This state is not found in me'.

"Sāriputta, when this is said thus, yet some foolish persons do not receive it respectfully."

"Venerable Sir, those individuals who have no faith, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are fraudulent, deceitful, treacherous, haughty, empty, arrogant, fickle, garrulous, of loose speech, with faculties unguarded, immoderate in eating, undevoted to wakefulness, unconcerned with recluseship, not greatly respectful of training, luxurious, lax, leaders in backsliding, having cast off the duty of seclusion, lazy, of little energy, unmindful, not clearly comprehending, unconcentrated, with wandering minds, unwise, drivellers - when this is said by me, they do not receive it respectfully.

"But Venerable Sir, those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not haughty, not empty, not arrogant, not fickle, not garrulous, not of loose speech, with faculties guarded, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious, not lax, having cast off backsliding, forerunners in seclusion, of aroused energy, resolute, with mindfulness established, clearly comprehending, concentrated, one-pointed in mind, possessed of wisdom, not drivellers - when this is said by me, they receive it respectfully."

"Sāriputta, let them be - those individuals who have no faith, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are fraudulent, deceitful, treacherous, haughty, empty, arrogant, fickle, garrulous, of loose speech, with faculties unguarded, immoderate in eating, undevoted to wakefulness, unconcerned with recluseship, not greatly respectful of training, luxurious, lax, leaders in backsliding, having cast off the duty of seclusion, lazy, of little energy, unmindful, not clearly comprehending, unconcentrated, with wandering minds, unwise, drivellers.

"But Sāriputta, those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not haughty, not empty, not arrogant, not fickle, not garrulous, not of loose speech, with faculties guarded, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious, not lax, having cast off backsliding, forerunners in seclusion, of aroused energy, resolute, with mindfulness established, clearly comprehending, concentrated, one-pointed in mind, possessed of wisdom, not drivellers - to them you should speak, Sāriputta. Exhort, Sāriputta, your fellow monks; instruct, Sāriputta, your fellow monks - 'Having lifted up my fellow monks from wrong Teaching, I will establish them in the true Teaching.' Thus, Sāriputta, should you train." Seventh.

8.

The Discourse on Virtuous Behaviour

168. There the Venerable Sāriputta addressed the monks: "Friends, for one who is immoral, who has failed in virtuous behaviour, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion and dispassion lack their proximate cause; when revulsion and dispassion are absent, for one who has failed in revulsion and dispassion, the knowledge and vision of liberation lacks its proximate cause. Just as, friends, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood...etc... its heartwood... does not reach fulfilment. Even so, friends, for one who is immoral, who has failed in virtuous behaviour, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion and dispassion lack their proximate cause; when revulsion and dispassion are absent, for one who has failed in revulsion and dispassion, the knowledge and vision of liberation lacks its proximate cause.

"Friends, for one who is virtuous, who is accomplished in virtuous behaviour, right concentration possesses its proximate cause; When there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; When there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; When there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause. Just as, friends, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood...etc... its heartwood... its heartwood reaches fulfilment. Even so, friends, for one who is virtuous, who is accomplished in virtuous behaviour, right concentration possesses its proximate cause; When there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; When there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; when there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause." The eighth.

9.

The Discourse on Quick Pacification

169. 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 -

"To what extent, friend Sāriputta, does a monk become quickly pacified, grasp well what is wholesome, grasp much, and not forget what he has grasped?" The Venerable Ānanda is learned. Let the Venerable Ānanda himself explain it. "Then listen, friend Sāriputta, attend carefully, I shall speak." "Yes, friend," the Venerable Sāriputta replied to the Venerable Ānanda. The Venerable Ānanda said this:

"Here, friend Sāriputta, a monk is skilled in the meaning, skilled in the teaching, skilled in phrasing, skilled in language, and skilled in what precedes and follows. "To this extent, friend Sāriputta, a monk becomes quickly pacified in wholesome states, grasps well, grasps much, and does not forget what he has grasped." "It is wonderful, friend! Marvellous, friend! How well spoken this is by the Venerable Ānanda. And we remember the Venerable Ānanda as one endowed with these five qualities - 'The Venerable Ānanda is skilled in meaning, skilled in Teaching, skilled in phrasing, skilled in language, skilled in sequence.' Ninth.

10.

The Discourse with Bhaddaji

170. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. Then the Venerable Bhaddaji approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. When the Venerable Bhaddaji was seated to one side, the Venerable Ānanda said this to him - "Friend Bhaddaji, what is the highest of visions, what is the highest of sounds, what is the highest of pleasures, what is the highest of perceptions, what is the highest of states of existence?"

"Friend, there is Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power; seeing that Brahmā is the highest of visions. Friend, there are deities called Ābhassara who are drenched and steeped in happiness. They occasionally exclaim: 'Oh happiness, oh happiness!' Whoever hears that sound, this is the highest of sounds. Friend, there are deities called Subhakiṇha. They experience happiness in peace and contentment, this is the highest of pleasures. Friend, there are deities who have attained to the base of nothingness, this is the highest of perceptions. Friend, there are deities who have attained to the base of neither-perception-nor-non-perception, this is the highest of states of existence." "Does this agree with what many people say about the Venerable Bhaddaji?"

"The Venerable Ānanda is learned. Let the Venerable Ānanda himself explain it. "Then listen, friend Bhaddaji, attend carefully, I shall speak." "Yes, friend," the Venerable Bhaddaji replied to the Venerable Ānanda. The Venerable Ānanda said this:

"Friend, the highest of visions is when one sees in such a way that the immediate destruction of the taints occurs. When one hears in such a way that the immediate destruction of the taints occurs, this is the highest of sounds. When one is happy in such a way that the immediate destruction of the taints occurs, this is the highest of pleasures. When one perceives in such a way that the immediate destruction of the taints occurs, this is the highest of perceptions. When one exists in such a way that the immediate destruction of the taints occurs, this is the highest of states of existence." Tenth.

The Chapter on Resentment, second.

Here is its summary -

3.

The Chapter on the Lay Follower

1.

Discourse on Timidity

171. 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, possessed of five qualities a male lay follower has entered upon timidity. What are the five? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in wine, spirits and intoxicants which cause negligence. Monks, possessed of these five qualities a male lay follower has entered upon timidity.

"Monks, possessed of five qualities a male lay follower has self-confidence. What are the five? One 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. Monks, possessed of these five qualities a male lay follower has self-confidence." First.

2.

Discourse on Self-confidence

172. "Monks, possessed of five qualities a male lay follower dwells at home without self-confidence. What are the five? He destroys life... etc... indulges in wine, spirits and intoxicants which cause negligence. Monks, possessed of these five qualities a male lay follower dwells at home without self-confidence.

"Monks, possessed of five qualities a male lay follower dwells at home with self-confidence. What are the five? One abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. Monks, possessed of these five qualities a male lay follower dwells at home with self-confidence." The second.

3.

The Discourse on Hell

173. "Monks, possessed of five qualities a male lay follower is cast into hell as surely as if they had been carried there. What are the five? He destroys life... etc... indulges in wine, spirits and intoxicants which cause negligence. Monks, possessed of these five qualities a male lay follower is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a male lay follower is cast into heaven as surely as if they had been carried there. What are the five? One abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. Monks, possessed of these five qualities a male lay follower is cast into heaven as surely as if they had been carried there." Third.

4.

Discourse on Animosity

174. 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, not having abandoned five fears and animosities, one is called 'immoral' and is reborn in hell. What are the five? The destruction of life, taking what is not given, sexual misconduct, false speech, and the basis for negligence in intoxicating drinks - householder, not having abandoned these five fears and animosities, one is called 'immoral' and is reborn in hell.

"Householder, having abandoned the five fears and animosities, one is called 'virtuous' and is reborn in a good destination. What are the five? The destruction of life, taking what is not given, sexual misconduct, false speech, and the basis for negligence in intoxicating drinks - householder, having abandoned these five fears and animosities, one is called 'virtuous' and is reborn in a good destination.

"Householder, when one who destroys life experiences fear and animosity pertaining to the present life due to destruction of life, experiences fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from destruction of life does not experience fear and animosity pertaining to the present life, does not experience fear and animosity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from destruction of life that fear and animosity is pacified.

"Householder, when one who takes what is not given...etc...

"Householder, when one who engages in sexual misconduct...etc...

"Householder, when one who engages in false speech...etc...

"Householder, when one who indulges in liquor, wine, and intoxicants that cause heedlessness experiences fear and animosity pertaining to the present life due to indulging in liquor, wine, and intoxicants that cause heedlessness, experiences fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from liquor, wine, and intoxicants that cause heedlessness does not experience fear and animosity pertaining to the present life, does not experience fear and animosity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from liquor, wine, and intoxicants that cause heedlessness that fear and animosity is pacified."

5.

Discourse on the Outcast

175. "Monks, possessed of five qualities a male lay follower is an outcast among male lay followers, a stain among male lay followers, and the lowest among male lay followers. What are the five? One is without faith; is of bad virtuous behaviour; believes in auspicious signs, not in action; seeks outside of this for those worthy of offerings; and makes their first offering there. Monks, possessed of these five qualities a male lay follower is an outcast among male lay followers, a stain among male lay followers, and the lowest among male lay followers.

"Monks, possessed of five qualities a male lay follower is a jewel among male lay followers, a lotus among male lay followers, and a white lotus among male lay followers. What are the five? Has faith; Is virtuous; Is not given to superstitious omens, believes in action not luck; Does not seek outside of this for those worthy of offerings; And makes their first offering here. Monks, possessed of these five qualities a male lay follower is a jewel among male lay followers, a lotus among male lay followers, and a white lotus among male lay followers." Fifth.

6.

Discourse on Rapture

176. Then the householder Anāthapiṇḍika, surrounded by about five hundred male lay followers, 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 -

"You, householder, attend upon the Community with robes, almsfood, lodgings, and medicinal requisites. Householder, one should not be satisfied merely with this - 'we attend upon the Community with robes, almsfood, lodgings, and medicinal requisites.' Therefore, householder, you should train thus: 'how might we from time to time enter and dwell in secluded rapture!' This is how you should train, householder."

When this was said, the Venerable Sāriputta said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One - 'You, householder, attend upon the Community with robes, almsfood, lodgings, and medicinal requisites. Householder, one should not be satisfied merely with this - we attend upon the Community with robes, almsfood, lodgings, and medicinal requisites.' Therefore, householder, you should train thus: 'how might we from time to time enter and dwell in secluded rapture!' This is how you should train, householder." Venerable Sir, when a noble disciple enters and dwells in secluded rapture, five states are not present in him at that time. Whatever suffering and displeasure connected with sensual pleasure he has, that is not present in him at that time. Whatever happiness and joy connected with sensual pleasure he has, that is not present in him at that time. Whatever suffering and displeasure connected with the unwholesome he has, that is not present in him at that time. Whatever happiness and joy connected with the unwholesome he has, that is not present in him at that time. Whatever suffering and displeasure connected with the wholesome he has, that is not present in him at that time. Venerable Sir, when a noble disciple enters and dwells in secluded rapture, these five states are not present in him at that time."

"Good, good, Sāriputta! Sāriputta, when a noble disciple enters and dwells in secluded rapture, five states are not present in him at that time. Whatever suffering and displeasure connected with sensual pleasure he has, that is not present in him at that time. Whatever happiness and joy connected with sensual pleasure he has, that is not present in him at that time. Whatever suffering and displeasure connected with the unwholesome he has, that is not present in him at that time. Whatever happiness and joy connected with the unwholesome he has, that is not present in him at that time. Whatever suffering and displeasure connected with the wholesome he has, that is not present in him at that time. Sāriputta, when a noble disciple enters and dwells in secluded rapture, these five states are not present in him at that time." Sixth.

7.

The Discourse on Trade

177. "Monks, there are these five trades that should not be done by a male lay follower. What are the five? Trade in weapons, trade in living beings, trade in meat, trade in intoxicants, trade in poison - these, monks, are the five trades that should not be done by a male lay follower." Seventh.

8.

The Discourse on Kings

178. "What do you think, monks, have you seen or heard - 'This person, having abandoned the destruction of life, abstains from the destruction of life. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from the destruction of life'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'This person, having abandoned the destruction of life, abstains from the destruction of life. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from the destruction of life.' Rather, they announce his evil action thus - 'This person has deprived a woman or a man of life. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of the destruction of life. Have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear."

"What do you think, monks, have you seen or heard - 'This person having abandoned taking what is not given, abstains from taking what is not given. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from taking what is not given'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'This person having abandoned taking what is not given, abstains from taking what is not given. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from taking what is not given.' Rather, they announce his evil action thus - 'This person took what was not given from a village or forest in the manner of theft.' Having caught him, kings kill him or imprison him or banish him or do as they please with him because of taking what is not given. Have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear."

"What do you think, monks, have you seen or heard - 'This person having abandoned sexual misconduct, abstains from sexual misconduct. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from sexual misconduct'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'This person having abandoned sexual misconduct, abstains from sexual misconduct. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from sexual misconduct.' Rather, they announce his evil action thus - 'This person had an affair with others' wives and others' daughters.' Having caught him, kings kill him or imprison him or banish him or do as they please with him because of sexual misconduct. Have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear."

"What do you think, monks, have you seen or heard - 'This person, having abandoned false speech, abstains from false speech.' Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from false speech'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'This person, having abandoned false speech, abstains from false speech.' Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from false speech.' Rather, they announce his evil action thus - 'This person harmed a householder or a householder's son through false speech. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of false speech. Have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear."

"What do you think, monks, have you seen or heard - 'This person, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstains from liquor, wine, and intoxicants which are the basis for negligence. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from liquor, wine, and intoxicants which are the basis for negligence'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'This person, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstains from liquor, wine, and intoxicants which are the basis for negligence. Having caught him, kings kill him or imprison him or banish him or do as they please with him because of his abstinence from liquor, wine, and intoxicants which are the basis for negligence.' Rather, they announce his evil action thus - 'This person, indulging in liquor, wine, and intoxicants which are the basis for negligence, deprived a woman or a man of life; This person, indulging in liquor, wine, and intoxicants which are the basis for negligence, took what was not given from a village or forest in the manner of theft; This person, indulging in liquor, wine, and intoxicants which are the basis for negligence, had an affair with others' wives and others' daughters; This person, indulging in liquor, wine, and intoxicants which are the basis for negligence, harmed a householder or a householder's son through false speech.' Having caught him, kings kill him or imprison him or banish him or do as they please with him because of liquor, wine, and intoxicants which are the basis for negligence. Have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear." The eighth.

9.

The Discourse on Householders

179. Then the householder Anāthapiṇḍika, surrounded by about five hundred male lay followers, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Then the Blessed One addressed the Venerable Sāriputta - "Sāriputta, if you know of any householder clothed in white who is restrained in action by the five training rules and who 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, he can, if he so desires, declare of himself: 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world. I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.'

"In which five training rules is one restrained in action? Here, Sāriputta, a noble disciple 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. One is restrained in action by these five training rules.

Of which four pleasant dwellings pertaining to the higher mind in this very life does one gain without trouble, without difficulty, without effort? Here, Sāriputta, 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 is his first dwelling pertaining to the higher mind, attained for the purification of the unpurified mind, for the cleansing of the uncleansed mind.

"Furthermore, Sāriputta, 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 is his second dwelling pertaining to the higher mind, attained for the purification of the unpurified mind, for the cleansing of the uncleansed mind.

"Furthermore, Sāriputta, 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 is his third dwelling pertaining to the higher mind, attained for the purification of the unpurified mind, for the cleansing of the uncleansed mind.

"Furthermore, Sāriputta, 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 is his fourth dwelling pertaining to the higher mind, attained for the purification of the unpurified mind, for the cleansing of the uncleansed mind. He gains without trouble, without difficulty, without effort, these four pleasant dwellings pertaining to the higher mind in this very life.

"Sāriputta, if you know of any householder clothed in white - one who is restrained in action by these five training rules and gains without trouble, without difficulty, without effort, these four pleasant dwellings pertaining to the higher mind in this very life, he can, if he so desires, declare of himself: 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world. I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.'

10.

Gavesī Discourse

180. On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. The Blessed One, while travelling along the highway, saw in a certain place a great sāla-tree grove; having seen it, he left the road and approached that sāla-tree grove; having approached and entered that sāla-tree grove, he displayed a smile in a certain place.

Then this occurred to the Venerable Ānanda - "What is the reason, what is the condition for the Blessed One's displaying of a smile? For the Truth Finders do not display a smile without reason." Then the Venerable Ānanda said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition for the Blessed One's displaying of a smile? For the Truth Finders do not display a smile without reason."

"Formerly, Ānanda, in this place there was a city that was successful and prosperous, crowded with many people. The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One dwelt in dependence on that city. Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One had a male lay follower named Gavesī who was not fully accomplished in virtuous behaviour. Ānanda, about five hundred male lay followers were instructed and guided by the male lay follower Gavesī, and they were not fully accomplished in virtuous behaviour. Then, Ānanda, this occurred to the male lay follower Gavesī: 'I am of great help to these five hundred male lay followers, their forerunner and guide, yet I am not fully accomplished in virtuous behaviour, and these five hundred male lay followers are not fully accomplished in virtuous behaviour. Thus this is equal and the same, there is nothing additional; come now, let me strive for something more.'

Then, Ānanda, the male lay follower Gavesī approached those five hundred male lay followers; having approached, he said this to those five hundred male lay followers - 'From today onwards, Venerables, consider me as one who fulfils virtuous behaviour completely!' Then, Ānanda, this occurred to those five hundred male lay followers: 'The Venerable Gavesī is of great help to us, our forerunner and guide. Indeed, the Venerable Gavesī will be one who fulfils virtuous behaviour completely. Why not us too!' Then, Ānanda, those five hundred male lay followers approached the male lay follower Gavesī; having approached, they said this to the male lay follower Gavesī - 'From today onwards, may the Venerable Gavesī consider these five hundred male lay followers too as ones who fulfil virtuous behaviour completely.' Then, Ānanda, this occurred to the male lay follower Gavesī: 'I am of great help to these five hundred male lay followers, their forerunner and guide, and I am one who fulfils virtuous behaviour completely, and these five hundred male lay followers too are ones who fulfil virtuous behaviour completely. Thus this is equal and the same, there is nothing additional; come now, let me strive for something more!'

Then, Ānanda, the male lay follower Gavesī approached those five hundred male lay followers; having approached, he said this to those five hundred male lay followers - 'From today onwards, Venerables, consider me as one who lives the holy life, living far away, abstaining from sexual intercourse, from village practices.' Then, Ānanda, this occurred to those five hundred male lay followers: 'The Venerable Gavesī is of great help to us, our forerunner and guide. Indeed, the Venerable Gavesī will be one who lives the holy life, living far away, abstaining from sexual intercourse, from village practices. Why not us too!' Then, Ānanda, those five hundred male lay followers approached the male lay follower Gavesī; having approached, they said this to the male lay follower Gavesī - 'From today onwards, may the Venerable Gavesī consider these five hundred male lay followers too as ones who live the holy life, living far away, abstaining from sexual intercourse, from village practices.' Then, Ānanda, this occurred to the male lay follower Gavesī: 'I am of great help to these five hundred male lay followers, their forerunner and guide. I am one who fulfils virtuous behaviour completely. These five hundred male lay followers too are ones who fulfil virtuous behaviour completely. I am one who lives the holy life, living far away, abstaining from sexual intercourse, from village practices. These five hundred male lay followers too are ones who live the holy life, living far away, abstaining from sexual intercourse, from village practices. Thus this is equal and the same, there is nothing additional; come now, let me strive for something more.'

Then, Ānanda, the male lay follower Gavesī approached those five hundred male lay followers; having approached, he said this to those five hundred male lay followers - 'From today onwards, Venerables, consider me as one who eats one meal, abstaining from eating at night, refraining from eating at the wrong time.' Then, Ānanda, this occurred to those five hundred male lay followers: 'The Venerable Gavesī is of great help to us, our forerunner and guide. Indeed, the Venerable Gavesī will be one who eats one meal, abstaining from eating at night, refraining from eating at the wrong time. Why not us too!' Then, Ānanda, those five hundred male lay followers approached the male lay follower Gavesī; having approached, they said this to the male lay follower Gavesī - 'From today onwards, may the Venerable Gavesī consider these five hundred male lay followers too as ones who eat one meal, abstaining from eating at night, refraining from eating at the wrong time.' Then, Ānanda, this occurred to the male lay follower Gavesī: 'I am of great help to these five hundred male lay followers, their forerunner and guide. I am one who fulfils virtuous behaviour completely. These five hundred male lay followers too are ones who fulfil virtuous behaviour completely. I am one who lives the holy life, living far away, abstaining from sexual intercourse, from village practices. These five hundred male lay followers too are ones who live the holy life, living far away, abstaining from sexual intercourse, from village practices. I am one who eats one meal, abstaining from eating at night, refraining from eating at the wrong time. These five hundred male lay followers too are ones who eat one meal, abstaining from eating at night, refraining from eating at the wrong time. Thus this is equal and the same, there is nothing additional; come now, let me strive for something more.'

Then, Ānanda, the male lay follower Gavesī approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, he said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - "May I receive the going forth under the Blessed One, may I receive the higher ordination." The male lay follower Gavesī received the going forth and the higher ordination under the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Not long after his full ordination, Ānanda, the monk Gavesī, 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, Ānanda, the monk Gavesī became one of the Arahants.

Then, Ānanda, this occurred to those five hundred male lay followers - 'The Venerable Gavesī is of great help to us, our forerunner and guide. Indeed, the Venerable Gavesī will shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness. Why not us too!' Then, Ānanda, those five hundred male lay followers approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, they said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - 'May we receive the going forth under the Blessed One, may we receive the higher ordination." Those five hundred male lay followers received the going forth and the higher ordination under the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One.

Then, Ānanda, this occurred to the monk Gavesī - 'I am one who gains at will, without trouble, without difficulty, this unsurpassed happiness of liberation. Oh, may these five hundred monks also be ones who gain at will, without trouble, without difficulty, this unsurpassed happiness of liberation.' Then, Ānanda, those five hundred monks, dwelling 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, they entered and dwelt in, having realized it for themselves through direct knowledge in this very life. They 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.'

"Thus, Ānanda, those five hundred monks with Gavesī as their leader, striving higher and higher, more and more sublimely, realized unsurpassed liberation. "Therefore, Ānanda, you should train thus: 'Striving higher and higher, more and more sublimely, we will realize unsurpassed liberation.'" This is how you should train." Tenth.

The Chapter on the Lay Follower, third.

Here is its summary -

4.

The Chapter on Forest Dwellers

1.

Discourse on Forest Dwellers

181. "Monks, there are these five forest dwellers. What are the five? One dwells in the forest due to foolishness and confusion, one dwells in the forest due to evil desires and being overcome by desire, one dwells in the forest due to madness and mental derangement, one dwells in the forest because it is praised by the Buddhas and disciples of the Buddhas, one dwells in the forest relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this specific purpose. These, monks, are the five forest dwellers. Of these five forest dwellers, monks, the one who dwells in the forest relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this specific purpose - this one is the highest, the best, the chief, the supreme, and the most excellent of these five forest dwellers.

"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, of these five forest dwellers, the one who dwells in the forest relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this specific purpose - this one is the highest, the best, the chief, the supreme, and the most excellent of these five forest dwellers." First.

2.

Discourse on the Robe

182. "Monks, there are these five rag-robe wearers. What are the five? One is a rag-robe wearer out of stupidity and foolishness... etc... one is a rag-robe wearer for this purpose only. These, monks, are the five rag-robe wearers." The second.

3.

Tree-Root Dweller Discourse

183. "Monks, there are these five tree-root dwellers. What are the five? One is a tree-root dweller due to stupidity and foolishness... etc... One is a tree-root dweller for just this purpose. These, monks, are the five tree-root dwellers." Third.

4.

The Discourse on Charnel-ground Dwellers

184. "Monks, there are these five charnel-ground dwellers. What are the five? One dwells in a charnel-ground due to stupidity and foolishness...etc... one dwells in a charnel-ground for the sake of this very purpose. These, monks, are the five charnel-ground dwellers." Fourth.

5.

The Discourse on Open-Air Dwellers

185. "Monks, there are these five open-air dwellers...etc... Fifth.

6.

The Discourse on Sitter's Practice

186. "Monks, there are these five practitioners of the sitter's practice...etc... Sixth.

7.

The Discourse on Using Whatever Bedding

187. "Monks, there are these five users of whatever bedding...etc... Seventh.

8.

The Discourse on Single-Session Eaters

188. "Monks, there are these five single-session eaters...etc... The eighth.

9.

The Discourse on Later-Food Refusers

189. "Monks, there are these five later-food refusers...etc... Ninth.

10.

The Discourse on Bowl-Food Eaters

190. "Monks, there are these five almsfood-eaters. What are the five? One eats almsfood due to foolishness and confusion, one eats almsfood due to evil desires and being overcome by desire, one eats almsfood due to madness and mental derangement, one eats almsfood because it is praised by the Buddhas and disciples of the Buddhas, one eats almsfood relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this specific purpose. These, monks, are the five almsfood-eaters. Of these five almsfood-eaters, monks, the one who eats almsfood relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this specific purpose - this one is the highest, the best, the chief, the supreme, and the most excellent of these five almsfood-eaters.

"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, of these five almsfood-eaters, the one who eats almsfood relying on fewness of wishes, relying on contentment, relying on effacement, relying on seclusion, relying on this specific purpose - this one is the highest, the best, the chief, the supreme, and the most excellent of these five almsfood-eaters." Tenth.

The Chapter on Forest Dwellers, fourth.

Here is its summary -

5.

The Chapter on Brahmins

1.

The Discourse to Soṇa

191. "Monks, these five ancient brahmin qualities are now found among dogs, not among brahmins. What are the five? Formerly, monks, brahmins went only to brahmin women, not to non-brahmin women. Now, monks, brahmins go to both brahmin women and non-brahmin women. Now, monks, dogs go only to female dogs, not to non-dogs. This, monks, is the first ancient brahmin quality that is now found among dogs, not among brahmins.

"Formerly, monks, brahmins went to brahmin women only when in season, not when out of season. Now, monks, brahmins go to brahmin women both when in season and when out of season. Now, monks, dogs go to female dogs only when in season, not when out of season. This, monks, is the second ancient brahmin quality that is now found among dogs, not among brahmins.

Formerly, monks, brahmins neither bought nor sold brahmin women, but entered into partnership through mutual affection. Now, monks, brahmins both buy and sell brahmin women, and enter into partnership through mutual affection. Now, monks, dogs neither buy nor sell female dogs, but enter into partnership through mutual affection. This, monks, is the third ancient brahmin quality that is now found among dogs, not among brahmins.

Formerly, monks, brahmins did not store up wealth, grain, silver, or gold. Now, monks, brahmins store up wealth, grain, silver, and gold. Now, monks, dogs do not store up wealth, grain, silver, or gold. This, monks, is the fourth ancient brahmin quality that is now found among dogs, not among brahmins.

Formerly, monks, brahmins searched for alms in the evening for the evening meal and in the morning for the morning meal. Now, monks, brahmins, having eaten as much as their bellies can hold, depart taking what remains. Now, monks, dogs search for alms in the evening for the evening meal and in the morning for the morning meal. This, monks, is the fifth ancient brahmin quality that is now found among dogs, not among brahmins. These, monks, are the five ancient brahmin qualities that are now found among dogs, not among brahmins." First.

2.

The Discourse with Brahmin Doṇa

192. Then the brahmin Doṇa 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 Doṇa said this to the Blessed One -

"I have heard this, Master Gotama - '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." "Do you too, Doṇa, claim to be a brahmin?" "Indeed, Master Gotama, speaking rightly one would say: 'a brahmin well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back, a reciter, a holder of the mantras, accomplished in the three Vedas with their vocabularies, ritual guides, phonology, and etymology, and the histories as a fifth, skilled in philology and grammar, and well versed in the marks of a great man and world philosophy' - speaking rightly one would say this of me, Master Gotama. For I, Master Gotama, am a brahmin well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back, a reciter, a holder of the mantras, accomplished in the three Vedas with their vocabularies, ritual guides, phonology, and etymology, and the histories as a fifth, skilled in philology and grammar, and well versed in the marks of a great man and world philosophy."

"Those ancient seers of the brahmins, Doṇa, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken, repeating what was rehearsed, reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu; they prescribe these five types of brahmins - equal to Brahmā, equal to deities, within bounds, outside bounds, and fifth, the brahmin-outcast. "Which of these are you, Doṇa?"

"We do not know, Master Gotama, these five brahmins, rather we just know ourselves as brahmins. "It would be good if Master Gotama would teach me the Teaching in such a way that I might know these five types of brahmins." "Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Doṇa replied to the Blessed One. The Blessed One said this -

"And how, Doṇa, is a brahmin equal to Brahmā? Here, Doṇa, a brahmin is well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back. He lives the spiritual life of a student for forty-eight years, studying the mantras. Having lived the spiritual life of a student for forty-eight years, having studied the mantras, he seeks the teacher's fee for the teacher according to Teaching indeed, not contrary to Teaching.

"And therein, Doṇa, what is Teaching? Neither by farming nor by trading nor by cattle-herding nor by archery nor by royal service nor by any other craft, solely by living on alms without despising the bowl. Having handed over the teacher's fee to the teacher, he shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness. Having thus gone forth, he 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...etc... altruistic joy... 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. Having developed these four divine abodes, with the breaking up of the body, after death, he is reborn in a good destination, in the brahmā world. This, Doṇa, is how a brahmin is equal to Brahmā.

"And how, Doṇa, is a brahmin equal to a deity? Here, Doṇa, a brahmin is well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back. He lives the spiritual life of a student for forty-eight years, studying the mantras. Having lived the spiritual life of a student for forty-eight years, having studied the mantras, he seeks the teacher's fee for the teacher according to Teaching indeed, not contrary to Teaching. And therein, Doṇa, what is Teaching? Neither by farming nor by trading nor by cattle-herding nor by archery nor by royal service nor by any other craft, solely by living on alms without despising the bowl. Having handed over the teacher's fee to the teacher, he seeks a wife according to Teaching indeed, not contrary to Teaching.

"And therein, Doṇa, what is Teaching? Neither by purchase nor by sale, only a brahmin woman sprinkled with water. He goes only to a brahmin woman, not to a noble woman, not to a merchant woman, not to a worker woman, not to an outcast woman, not to a hunter woman, not to a bamboo worker woman, not to a chariot maker woman, not to a scavenger woman, not to a pregnant woman, not to a nursing woman, not to a woman in her period. And why, Doṇa, does a brahmin not go to a pregnant woman? If, Doṇa, a brahmin goes to a pregnant woman, that boy or girl would be born excessively defiled. Therefore, Doṇa, a brahmin does not go to a pregnant woman. And why, Doṇa, does a brahmin not go to a nursing woman? If, Doṇa, a brahmin goes to a nursing woman, that boy or girl would be oppressed by impurity. Therefore, Doṇa, a brahmin does not go to a nursing woman. For him that brahmin woman is not for sensual pleasure, not for amusement, not for delight, the brahmin woman is only for offspring for the brahmin. Having engaged in sexual intercourse, he shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness. Having thus gone forth, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. Having developed these four meditative absorptions, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. This, Doṇa, is how a brahmin is equal to a deity.

"And how, Doṇa, is a brahmin within bounds? Here, Doṇa, a brahmin is well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back. He lives the spiritual life of a student for forty-eight years, studying the mantras. Having lived the spiritual life of a student for forty-eight years, having studied the mantras, he seeks the teacher's fee for the teacher according to Teaching indeed, not contrary to Teaching. And therein, Doṇa, what is Teaching? Neither by farming nor by trading nor by cattle-herding nor by archery nor by royal service nor by any other craft, solely by living on alms without despising the bowl. Having handed over the teacher's fee to the teacher, he seeks a wife according to Teaching indeed, not contrary to Teaching.

"And therein, Doṇa, what is Teaching? Neither by purchase nor by sale, only a brahmin woman sprinkled with water. He goes only to a brahmin woman, not to a noble woman, not to a merchant woman, not to a worker woman, not to an outcast woman, not to a hunter woman, not to a bamboo worker woman, not to a chariot maker woman, not to a scavenger woman, not to a pregnant woman, not to a nursing woman, not to a woman in her period. And why, Doṇa, does a brahmin not go to a pregnant woman? If, Doṇa, a brahmin goes to a pregnant woman, that boy or girl would be born excessively defiled. Therefore, Doṇa, a brahmin does not go to a pregnant woman. And why, Doṇa, does a brahmin not go to a nursing woman? If, Doṇa, a brahmin goes to a nursing woman, that boy or girl would be oppressed by impurity. Therefore, Doṇa, a brahmin does not go to a nursing woman. For him that brahmin woman is not for sensual pleasure, not for amusement, not for delight, the brahmin woman is only for offspring for the brahmin. Having engaged in sexual intercourse, desiring the taste of a son, he lives in the household, he does not go forth from home into homelessness. As far as the bounds of the ancient brahmins, there he stands, he does not transgress that. 'As far as the bounds of the ancient brahmins, there the brahmin stands, he does not transgress that,' therefore, Doṇa, a brahmin is said to be within bounds. This, Doṇa, is how a brahmin is within bounds.

"And how, Doṇa, is a brahmin one who has broken the bounds? Here, Doṇa, a brahmin is well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back. He lives the spiritual life of a student for forty-eight years, studying the mantras. Having lived the spiritual life of a student for forty-eight years, having studied the mantras, he seeks the teacher's fee for the teacher according to Teaching indeed, not contrary to Teaching.

"And therein, Doṇa, what is Teaching? Neither by farming nor by trading nor by cattle-herding nor by archery nor by royal service nor by any other craft, solely by living on alms without despising the bowl. Having handed over the teacher's fee to the teacher, he seeks a wife both according to Teaching and contrary to Teaching, both by purchase and by sale, even a brahmin woman who has been sprinkled with water. He goes to a brahmin woman, goes to a noble woman, goes to a merchant woman, goes to a worker woman, goes to an outcast woman, goes to a hunter woman, goes to a bamboo worker woman, goes to a chariot maker woman, goes to a scavenger woman, goes to a pregnant woman, goes to a nursing woman, goes to a menstruating woman, goes to a non-menstruating woman. For him that brahmin woman is for sensual pleasure, for amusement, for delight, and for offspring, the brahmin woman is for the brahmin. As far as the bounds of the ancient brahmins, there he does not stand, he transgresses that. 'As far as the bounds of the ancient brahmins, there the brahmin does not stand, he transgresses that,' therefore, Doṇa, a brahmin is said to be one who has broken the bounds. This, Doṇa, is how a brahmin is one who has broken the bounds.

"And how, Doṇa, is a brahmin an outcast brahmin? Here, Doṇa, a brahmin is well born on both sides - of pure maternal and paternal descent, unassailable and irreproachable in respect of birth for seven generations back. He lives the spiritual life of a student for forty-eight years, studying the mantras. Having lived the spiritual life of a student for forty-eight years, having studied the mantras, he seeks the teacher's fee for the teacher both according to Teaching and contrary to Teaching, by farming, by trading, by cattle-herding, by archery, by royal service, by other crafts, and even solely by living on alms without despising the bowl.

Having handed over the teacher's fee to the teacher, he seeks a wife both according to Teaching and contrary to Teaching, both by purchase and by sale, even a brahmin woman who has been sprinkled with water. He goes to a brahmin woman, goes to a noble woman, goes to a merchant woman, goes to a worker woman, goes to an outcast woman, goes to a hunter woman, goes to a bamboo worker woman, goes to a chariot maker woman, goes to a scavenger woman, goes to a pregnant woman, goes to a nursing woman, goes to a menstruating woman, goes to a non-menstruating woman. For him that brahmin woman is for sensual pleasure, for amusement, for delight, and for offspring, the brahmin woman is for the brahmin. He makes his living by all kinds of work. The brahmins said this to him: "Why does the honourable one, while claiming to be a brahmin, make his living by all kinds of work?" He speaks thus: "Just as, good sir, fire burns what is clean and what is unclean, yet the fire is not defiled by it; even so, good sir, even if a brahmin makes his living by all kinds of work, the brahmin is not defiled by it." "Makes his living by all kinds of work," therefore, Doṇa, he is called an outcast brahmin. This, Doṇa, is how a brahmin is an outcast brahmin.

"Those ancient seers of the brahmins, Doṇa, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken, repeating what was rehearsed, reciting what was recited, that is: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu; they prescribe these five types of brahmins - equal to Brahmā, equal to deities, within bounds, outside bounds, and fifth, the brahmin-outcast. "Which of these are you, Doṇa?"

"In that case, Master Gotama, we do not even measure up to a brahmin-outcast. Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." The second.

3.

The Discourse to Saṅgārava

193. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Saṅgāravo said this to the Blessed One - "Master Gotama, what is the cause, what is the reason why sometimes even mantras long rehearsed do not come to mind, let alone those not rehearsed? But Master Gotama, what is the cause, what is the reason why sometimes even mantras not rehearsed for a long time come to mind, let alone those rehearsed?"

"When, brahmin, one dwells with a mind obsessed by sensual lust, possessed by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one neither knows nor sees as it really is one's own good, at that time one neither knows nor sees as it really is others' good, at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed. "Suppose, brahmin, a bowl of water mixed with lac or turmeric or indigo or madder. In that case a person with good eyesight examining their own facial reflection would not know and see it as it really is. Just so, brahmin, when one dwells with a mind obsessed by sensual lust, possessed by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed.

"Furthermore, brahmin, when one dwells with a mind obsessed by ill will, possessed by ill will, and does not understand as it really is the escape from arisen ill will, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed. Just as, brahmin, a bowl of water heated by fire, boiling, bubbling with heat. In that case a person with good eyesight examining their own facial reflection would not know and see it as it really is. Just so, brahmin, when one dwells with a mind obsessed by ill will, possessed by ill will, and does not understand as it really is the escape from arisen ill will, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed.

"Furthermore, brahmin, when one dwells with a mind obsessed by sloth and torpor, possessed by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed. "Just as, brahmin, a bowl of water covered with moss and green scum. In that case a person with good eyesight examining their own facial reflection would not know and see it as it really is. Just so, brahmin, when one dwells with a mind obsessed by sloth and torpor, possessed by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed.

"Furthermore, brahmin, when one dwells with a mind obsessed by restlessness and remorse, possessed by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed. Just as, brahmin, a bowl of water stirred by the wind, moving, shaking, producing ripples. In that case a person with good eyesight examining their own facial reflection would not know and see it as it really is. Just so, brahmin, when one dwells with a mind obsessed by restlessness and remorse, possessed by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed.

"Furthermore, brahmin, when one dwells with a mind obsessed by doubt, possessed by doubt, and does not understand as it really is the escape from arisen doubt, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed. Just as, brahmin, a bowl of water that is turbid, stirred up, muddy, placed in darkness. In that case a person with good eyesight examining their own facial reflection would not know and see it as it really is. Just so, brahmin, when one dwells with a mind obsessed by doubt, possessed by doubt, and does not understand as it really is the escape from arisen doubt, at that time one neither knows nor sees as it really is one's own good, others' good... at that time one neither knows nor sees as it really is the good of both, even mantras long rehearsed do not come to mind, let alone those not rehearsed.

"But when, brahmin, one dwells with a mind not obsessed by sensual lust, not possessed by sensual lust, and understands as it really is the escape from arisen sensual lust, at that time one knows and sees as it really is one's own good, at that time one knows and sees as it really is others' good, at that time one knows and sees as it really is the good of both, even mantras not rehearsed for a long time come to mind, let alone those rehearsed. "Just as, brahmin, a bowl of water unmixed with lac or turmeric or indigo or madder. In that case a person with good eyesight examining their own facial reflection would know and see it as it really is. Just so, brahmin, when one dwells with a mind not obsessed by sensual lust...

"Furthermore, brahmin, when one dwells with a mind not obsessed by ill will... Just as, brahmin, a bowl of water not heated by fire, not boiling, not bubbling with heat. In that case a person with good eyesight examining their own facial reflection would know and see it as it really is. Just so, brahmin, when one dwells with a mind not obsessed by ill will...

"Furthermore, brahmin, when one dwells with a mind not obsessed by sloth and torpor... Just as, brahmin, a bowl of water not covered with moss and green scum. In that case a person with good eyesight examining their own facial reflection would know and see it as it really is. Just so, brahmin, when one dwells with a mind not obsessed by sloth and torpor...

"Furthermore, brahmin, when one dwells with a mind not obsessed by restlessness and remorse... Just as, brahmin, a bowl of water not stirred by the wind, not moving, not shaking, not producing ripples. In that case a person with good eyesight examining their own facial reflection would know and see it as it really is. Just so, brahmin, when one dwells with a mind not obsessed by restlessness and remorse...

"Furthermore, brahmin, when one dwells with a mind not obsessed by doubt, not possessed by doubt, and understands as it really is the escape from arisen doubt, at that time one knows and sees as it really is one's own good, at that time one knows and sees as it really is others' good, at that time one knows and sees as it really is the good of both, even mantras not rehearsed for a long time come to mind, let alone those rehearsed. Just as, brahmin, a bowl of water that is clear, transparent, and undisturbed placed in the light. In that case a person with good eyesight examining their own facial reflection would know and see it as it really is. Just so, brahmin, when one dwells with a mind not obsessed by doubt, not possessed by doubt, and understands as it really is the escape from arisen doubt, at that time one knows and sees as it really is one's own good, others' good... at that time one knows and sees as it really is the good of both, even mantras not rehearsed for a long time come to mind, let alone those rehearsed.

This, brahmin, is the cause, this is the reason why sometimes even mantras long rehearsed do not come to mind, let alone those not rehearsed. But this, brahmin, is the cause, this is the reason why sometimes even mantras not rehearsed for a long time come to mind, let alone those rehearsed."

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

4.

The Discourse on Kāraṇapālī

194. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the brahmin Kāraṇapālī was having work done for the Licchavis. The brahmin Kāraṇapālī saw the brahmin Piṅgiyānī coming from afar; having seen him, he said this to the brahmin Piṅgiyānī -

"Well now, where is Master Piṅgiyānī coming from in the middle of the day?" "Indeed, sir, I come from the presence of the ascetic Gotama." "What does Master Piṅgiyānī think of the ascetic Gotama's wisdom and expertise? Does he think he is wise?" "Who am I, sir, and who would know the ascetic Gotama's wisdom and expertise! One who would know the ascetic Gotama's wisdom and expertise would surely have to be just like him!" "Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed." "Who am I, sir, and who am I to praise the ascetic Gotama! That Master Gotama is praised by the praised ones, the highest among devas and human beings." "What benefit does Master Piṅgiyānī see that he has such confidence in the ascetic Gotama?"

"Just as, sir, a person satisfied with the highest taste has no craving for other inferior tastes; Even so, sir, whenever he hears that Master Gotama's Teaching - whether from discourses, mixed prose and verse, explanations, or wonderful phenomena - he has no craving for the doctrines of other various ascetics and brahmins.

"Just as, sir, a person overcome by hunger and weakness might find a honey ball. Wherever he might taste it, he would experience its sweet, delectable taste; Even so, sir, whenever he hears that Master Gotama's Teaching - whether from discourses, mixed prose and verse, explanations, or wonderful phenomena - from each of these he gains satisfaction, gains mental confidence.

"Just as, sir, a person might find a piece of sandalwood - whether yellow sandalwood or red sandalwood. Wherever he might smell it - whether from the root, the middle, or the top - he would experience its fragrant, delectable scent; Even so, sir, whenever he hears that Master Gotama's Teaching - whether from discourses, mixed prose and verse, explanations, or wonderful phenomena - from that he gains gladness and experiences joy.

"Just as, sir, a person who is afflicted, suffering, gravely ill. A skilled physician would immediately remove his affliction; Even so, sir, whenever he hears that Master Gotama's Teaching - whether from discourses, mixed prose and verse, explanations, or wonderful phenomena - from that, his sorrow, lamentation, suffering, displeasure and despair disappear.

"Just as, sir, there might be a pond with clear water, sweet water, cool water, pure water, with good fords, delightful. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty. Having plunged into that pond, having bathed and drunk, he would allay all distress, fatigue and fever. Even so, sir, whenever he hears that Master Gotama's Teaching - whether from discourses, mixed prose and verse, explanations, or wonderful phenomena - from that all distress, fatigue and fever are allayed."

When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his upper robe over one shoulder, pressed his right knee to the ground, raised his joined palms in reverential salutation towards the Blessed One, and uttered this inspired utterance three times:

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

5.

The Discourse About Piṅgiyānī

195. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion about five hundred Licchavis were attending upon the Blessed One. Some Licchavis were blue, with blue complexions, blue clothes, and blue ornaments; some Licchavis were yellow, with yellow complexions, yellow clothes, and yellow ornaments; some Licchavis were red, with red complexions, red clothes, and red ornaments; some Licchavis were white, with white complexions, white clothes, and white ornaments. The Blessed One surpassed them in both beauty and glory.

Then the brahmin Piṅgiyānī rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "A thought occurs to me, Blessed One, a thought occurs to me, Fortunate One." "Let it occur to you, Piṅgiyānī," said the Blessed One. Then the brahmin Piṅgiyānī extolled the Blessed One face to face with a suitable verse -

Then those Licchavis covered the brahmin Piṅgiyānī with five hundred upper robes. Then the brahmin Piṅgiyānī covered the Blessed One with those five hundred upper robes.

Then the Blessed One said this to those Licchavis: "Licchavi, the manifestation of five treasures is hard to find in the world. Of which five? The manifestation of a Truth Finder, an Arahant, a Perfectly Enlightened One is hard to find in the world. An individual who teaches the Teaching and discipline proclaimed by the Truth Finder is hard to find in the world. An individual who understands the Teaching and discipline that has been taught as proclaimed by the Truth Finder is hard to find in the world. An individual who practises the Teaching in accordance with the Teaching having understood the Teaching and discipline proclaimed by the Truth Finder is hard to find in the world. A grateful and appreciative individual is hard to find in the world. Licchavi, the manifestation of these five treasures is hard to find in the world." Fifth.

6.

The Great Dreams Discourse

196. "Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, five great dreams appeared to him. What are the five? Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this great earth was his great bed, the Himalaya, king of mountains, was his pillow, his left hand rested in the eastern ocean, his right hand rested in the western ocean, and both feet rested in the southern ocean. Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this was the first great dream that appeared to him.

"Furthermore, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, a kind of grass called tiriyā grew up from his navel and stood touching the sky. Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this was the second great dream that appeared to him.

Furthermore, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, white worms with black heads crawled up from his feet and covered him up to his knees. Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this was the third great dream that appeared to him.

Furthermore, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, four birds of different colours came from the four directions, fell at his feet, and became completely white. Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this was the fourth great dream that appeared to him.

Furthermore, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, he walked back and forth on top of a great mountain of excrement without being soiled by the excrement. Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this was the fifth great dream that appeared to him.

"When, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this great earth was his great bed, the Himalaya, king of mountains, was his pillow, his left hand rested in the eastern ocean, his right hand rested in the western ocean, and both feet rested in the southern ocean; Monks, the unsurpassed perfect enlightenment has been awakened to by the Truth Finder, the Arahant, the Perfectly Enlightened One. This first great dream appeared for that enlightenment.

When, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, a kind of grass called tiriyā grew up from his navel and stood touching the sky; Monks, the Noble Eightfold Path has been awakened to and well proclaimed to devas and humans by the Truth Finder, the Arahant, the Perfectly Enlightened One. This second great dream appeared for that enlightenment.

When, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, white worms with black heads crawled up from his feet and covered him up to his knees; Many householders wearing white clothes, monks, have gone for refuge to the Truth Finder for life. This third great dream appeared for that enlightenment.

When, monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, four birds of different colours came from the four directions, fell at his feet, and became completely white; Monks, there are these four castes - noble, brahmin, merchant, worker - they go forth from the home life into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, and realize the unsurpassed liberation. This fourth great dream appeared for that enlightenment.

Monks, before his enlightenment, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, he walked back and forth on top of a great mountain of excrement without being soiled by the excrement; The Truth Finder, monks, receives robes, almsfood, lodging, and medicinal requisites, and the Truth Finder uses them without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape. This fifth great dream appeared for that enlightenment.

"Before his enlightenment, monks, when the Truth Finder, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, these five great dreams appeared to him." Sixth.

7.

The Discourse on Rain

197. "Monks, there are these five obstacles to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach. What are the five? Above, monks, in space the fire element becomes agitated. Due to that, the clouds that have arisen disperse. This, monks, is the first obstacle to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach.

"Furthermore, monks, above in space the air element becomes agitated. Due to that, the clouds that have arisen disperse. This, monks, is the second obstacle to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach.

Furthermore, monks, Rāhu, lord of asuras, catches water with his hand and throws it into the great ocean. This, monks, is the third obstacle to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach.

Furthermore, monks, the rain-cloud deities are negligent. This, monks, is the fourth obstacle to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach.

Furthermore, monks, human beings are unrighteous. This, monks, is the fifth obstacle to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach. These, monks, are the five obstacles to rain, which weather forecasters do not know, where the vision of weather forecasters does not reach." Seventh.

8.

Speech Sutta

198. "Monks, speech endowed with five factors is well spoken, not poorly spoken, blameless and irreproachable by the wise. What are the five? It is spoken at the right time, it is spoken truthfully, it is spoken gently, it is spoken beneficially, and it is spoken with a friendly mind. Monks, speech endowed with these five factors is well spoken, not poorly spoken, blameless and irreproachable by the wise." The eighth.

9.

Family Sutta

199. "Monks, when virtuous renunciants visit a family, there the human beings generate much merit through five states. What are the five? Monks, when human beings see virtuous renunciants visiting a family and their minds become confident, at that time that family is practising the way leading to heaven.

Monks, when human beings stand up for virtuous renunciants visiting a family, welcome them and offer them seats, at that time that family is practising the way leading to rebirth in a high family.

"Monks, when human beings remove the stain of selfishness when virtuous renunciants visit a family, at that time that family is practising the way leading to becoming influential.

"Monks, when human beings share according to their means and ability when virtuous renunciants visit a family, at that time that family is practising the way leading to great wealth.

"Monks, when human beings ask questions, inquire and listen to the Teaching when virtuous renunciants visit a family, at that time that family is practising the way leading to great wisdom. "Monks, when virtuous renunciants visit a family, there the human beings generate much merit through these five states." Ninth.

10.

The Discourse on Escape

200. "Monks, there are these five elements of escape. What are the five? Here, monks, when a monk attends to sensual pleasure, his mind does not launch out onto sensual pleasures, does not become confident, does not become steady, is not liberated. But when he attends to renunciation, his mind launches out onto renunciation, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, well-detached from sensual pleasures; He is freed from those taints, vexations and fevers that arise with sensual pleasures as condition, and he does not feel that feeling. This is declared to be the escape from sensual pleasures.

"Furthermore, monks, when a monk attends to ill will, his mind does not launch out onto ill will, does not become confident, does not become steady, is not liberated. But when he attends to non-ill will, his mind launches out onto non-ill will, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, well-detached from ill will; He is freed from those taints, vexations and fevers that arise with ill will as condition, and he does not feel that feeling. This is declared to be the escape from ill will.

"Furthermore, monks, when a monk attends to harming, his mind does not launch out onto harming, does not become confident, does not become steady, is not liberated. But when he attends to non-harming, his mind launches out onto non-harming, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, well-detached from harming; He is freed from those taints, vexations and fevers that arise with harming as condition, and he does not feel that feeling. This is declared to be the escape from harming.

"Furthermore, monks, when a monk attends to form, his mind does not launch out onto form, does not become confident, does not become steady, is not liberated. But when he attends to the formless, his mind launches out onto the formless, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, well-detached from forms; He is freed from those taints, vexations and fevers that arise with form as condition, and he does not feel that feeling. This is declared to be the escape from forms.

"Furthermore, monks, when a monk attends to identity, his mind does not launch out onto identity, does not become confident, does not become steady, is not liberated. But when he attends to the cessation of identity, his mind launches out onto the cessation of identity, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, well-detached from identity; He is freed from those taints, vexations and fevers that arise with identity as condition, and he does not feel that feeling. This is declared to be the escape from identity.

"In him there lies dormant neither delight in sensual pleasure, nor delight in ill will, nor delight in harming, nor delight in form, nor delight in identity; he has no underlying tendency to delight in sensual pleasure, no underlying tendency to delight in ill will, no underlying tendency to delight in harming, no underlying tendency to delight in form, no underlying tendency to delight in identity. This is called, monks, a monk without underlying tendencies, who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering. These, monks, are the five elements of escape." Tenth.

The Chapter on Brahmins is the fifth.

Here is its summary -

The fourth fifty is completed.

5.

The Fifth Fifty

1.

The Chapter on Kimila

1.

The Discourse to Kimila

201. On one occasion the Blessed One was dwelling at Kimila in the Bamboo Grove. Then the Venerable Kimila 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 Kimila said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching does not last long?" "Here, Kimila, when the Truth Finder has attained final Nibbāna, monks, nuns, male lay followers and female lay followers dwell without reverence and deference towards the Teacher, dwell without reverence and deference towards the Teaching, dwell without reverence and deference towards the Community, dwell without reverence and deference towards the training, dwell without reverence and deference towards one another. This, Kimila, is the reason, this is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching does not last long."

"And what, Venerable Sir, is the reason, what is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching lasts long?" "Here, Kimila, when the Truth Finder has attained final Nibbāna, monks, nuns, male lay followers and female lay followers dwell with reverence and deference towards the Teacher, dwell with reverence and deference towards the Teaching, dwell with reverence and deference towards the Community, dwell with reverence and deference towards the training, dwell with reverence and deference towards one another. This, Kimila, is the reason, this is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching lasts long." First.

2.

The Discourse on Listening to the Teaching

202. "Monks, there are these five benefits in listening to the Teaching. What are the five? One hears what has not been heard, purifies what has been heard, removes perplexity, straightens one's view, and one's mind becomes serene. These, monks, are the five benefits in listening to the Teaching." The second.

3.

The Discourse on Thoroughbred Horses

203. "Monks, possessed of five 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.

"What are the five? With straightness, speed, gentleness, patience, and mildness - Monks, possessed of these five 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 these five 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.

"What are the five? With straightness, speed, gentleness, patience, and mildness - Monks, possessed of these five 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." Third.

4.

The Discourse on the Fool

204. "Monks, there are these five powers. What are the five? The power of faith, the power of moral shame, the power of fear of wrongdoing, the power of energy, the power of wisdom - these, monks, are the five powers." Fourth.

5.

The Discourse on Mental Barrenness

205. "Monks, there are these five kinds of mental barrenness. What are the five? Here, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher. When, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the first mental barrenness.

"Furthermore, monks, a monk is doubtful about the Teaching...etc... is doubtful about the Community...etc... is doubtful about the training...etc... is angry and displeased with his fellow monks, with a resentful heart, hardened. When, monks, a monk is angry and displeased with his fellow monks, with a resentful heart, hardened, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the fifth mental barrenness. These, monks, are the five mental barrennesses." Fifth.

6.

The Discourse on Mental Shackles

206. "Monks, there are these five mental shackles. What are the five? Here, monks, a monk 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. When, monks, a monk 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, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the first mental shackle.

"Furthermore, monks, a monk is not devoid of lust for the body...etc... not devoid of lust for form... etc... having eaten as much as his belly can hold, lives devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness... etc... lives the holy life aspiring to a certain order of devas, thinking: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva.' When, monks, a monk lives the holy life aspiring to a certain order of devas, thinking: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva,' his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the fifth mental shackle. These, monks, are the five mental shackles." Sixth.

7.

The Discourse on Rice Gruel

207. "Monks, there are these five benefits of rice gruel. What are the five? It dispels hunger, allays thirst, regulates wind, cleanses the bladder, and helps digest any undigested food. These, monks, are the five benefits of rice gruel." Seventh.

8.

The Discourse on Tooth-sticks

208. "Monks, there are these five dangers in not using a tooth-stick. What are the five? It is bad for the eyes, the mouth becomes foul-smelling, the taste buds are not cleansed, bile and phlegm cover the food, and one's food is not appetising. These, monks, are the five dangers in not using a tooth-stick.

"Monks, there are these five benefits in using a tooth-stick. What are the five? It is good for the eyes, the mouth does not become foul-smelling, the taste buds are cleansed, bile and phlegm do not cover the food, and one's food is appetising. These, monks, are the five benefits in using a tooth-stick." The eighth.

9.

The Discourse on Singing Tone

209. "Monks, there are these five dangers in speaking the Teaching with a drawn out singing tone. What are the five? One becomes attracted to that tone oneself, others become attracted to that tone, householders complain - 'Just as we sing, so too these ascetic sons of the Sakyans sing', concentration breaks down for one who delights in the melody, and later generations follow their example. These, monks, are the five dangers in speaking the Teaching with a drawn out singing tone." Ninth.

10.

The Discourse on Being Unmindful

210. "Monks, there are these five dangers for one who is unmindful and not clearly comprehending when falling asleep. What are the five? One sleeps badly, one wakes up badly, one sees bad dreams, deities do not protect one, and impurity is emitted. These, monks, are the five dangers for one who is unmindful and not clearly comprehending when falling asleep.

"Monks, there are these five benefits for one who is mindful and clearly comprehending when falling asleep. What are the five? One sleeps well, one wakes up well, one does not see bad dreams, deities protect one, and impurity is not emitted. These, monks, are the five benefits for one who is mindful and clearly comprehending when falling asleep." Tenth.

The Chapter on Kimila, first.

Here is its summary -

2.

The Chapter on the Reviler

1.

Discourse on Revilers

211. "Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, five dangers are to be expected. What are the five? Either he commits a defeat offence and is cut off, or he commits some corrupted offence, or he is afflicted with severe illness, or he dies confused, or with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, these five dangers are to be expected." First.

2.

The Discourse on the Quarrelsome One

212. "Monks, for that monk who creates quarrels, creates strife, creates disputes, creates arguments, creates litigation in the Community, five dangers are to be expected. What are the five? He does not attain what has not been attained, he falls away from what has been attained, an evil reputation spreads, he dies confused, and with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Monks, for that monk who creates quarrels, creates strife, creates disputes, creates arguments, creates litigation in the Community, these five dangers are to be expected." The second.

3.

The Discourse on Virtuous Behaviour

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

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

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

"Furthermore, monks, one who is immoral, who has failed in virtuous behaviour dies confused. This, monks, is the fourth danger for one who is immoral, who has failed in virtuous behaviour.

Furthermore, monks, one who is immoral, who has failed in virtuous behaviour, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. This, monks, is the fifth danger for one who is immoral, who has failed in virtuous behaviour. These, monks, are the five dangers for one who is immoral, who has failed in virtuous behaviour.

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

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

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

"Furthermore, monks, one who is virtuous, accomplished in virtue, dies unconfused. This, monks, is the fourth benefit for one who is virtuous, who has accomplished virtue.

Furthermore, monks, one who is virtuous, accomplished in virtue, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. This, monks, is the fifth benefit for one who is virtuous, who has accomplished virtue. These, monks, are the five benefits for one who is virtuous, who has accomplished virtue." Third.

4.

The Discourse on One Who Speaks Much

214. "Monks, there are these five dangers for a person who speaks much. What are the five? He speaks falsely, speaks divisively, speaks harshly, engages in idle chatter, 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. These, monks, are the five dangers for a person who speaks much.

"Monks, there are these five benefits for a person who speaks with wisdom. What are the five? He does not speak falsely, does not speak divisively, does not speak harshly, does not engage in idle chatter, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. These, monks, are the five benefits for a person who speaks with wisdom." Fourth.

5.

First Discourse on Non-Patience

215. "Monks, there are these five dangers in non-patience. What are the five? One is disagreeable and displeasing to many people, has much animosity, has many faults, dies confused, and with the breaking up of the body, after death, one is reborn in a plane of misery, a bad destination, a lower realm, in hell. These, monks, are the five dangers in non-patience.

"Monks, there are these five benefits in patience. What are the five? One is dear and agreeable to many people, does not have much animosity, does not have many faults, dies unconfused, and with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits of patience." Fifth.

6.

Second Discourse on Non-Patience

216. "Monks, there are these five dangers in non-patience. What are the five? One is disagreeable and displeasing to many people, and is fierce, and has regret, dies confused, and with the breaking up of the body, after death, one is reborn in a plane of misery, a bad destination, a lower realm, in hell. These, monks, are the five dangers in non-patience.

"Monks, there are these five benefits in patience. What are the five? One is dear and agreeable to many people, and is not fierce, and has no regret, dies unconfused, and with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits of patience." Sixth.

7.

First Discourse on the Unconfident

217. "Monks, there are these five dangers in being unconfident. What are the five? One reproaches oneself, wise people, after investigation, criticise one, an evil reputation spreads, one dies confused, and with the breaking up of the body, after death, one is reborn in a plane of misery, a bad destination, a lower realm, in hell. These, monks, are the five dangers in being unconfident.

"Monks, there are these five benefits in being confident. What are the five? One does not reproach oneself, wise people, after investigation, praise one, a good reputation spreads, one dies unconfused, and with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits in being confident." Seventh.

8.

The Second Discourse on Being Unconfident

218. "Monks, there are these five dangers in being unconfident. What are the five? Those without confidence do not gain confidence, and some of those with confidence change their minds, the Teacher's instruction is not carried out, later generations follow their example, and one's mind does not become confident. These, monks, are the five dangers in being unconfident.

"Monks, there are these five benefits in being confident. What are the five? Those without confidence gain confidence, and there is increase among those with confidence, the Teacher's instruction is carried out, later generations follow their example, and one's mind becomes confident. These, monks, are the five benefits in being confident." The eighth.

9.

The Discourse on Fire

219. "Monks, there are these five dangers in fire. What are the five? It is bad for the eyes, causes bad complexion, causes weakness, increases socializing, and gives rise to pointless talk. These, monks, are the five dangers in fire." Ninth.

10.

The Discourse on Madhurā

220. "Monks, there are these five dangers in Madhurā. What are the five? It is unrighteous, very dusty, has fierce dogs, violent spirits, and alms food is hard to obtain - these, monks, are the five dangers in Madhurā." Tenth.

The Chapter on the Reviler, second.

Here is its summary -

3.

The Chapter on Long Wandering

1.

First Discourse on Wandering Far

221. "Monks, there are these five dangers for one who lives devoted to wandering far and about without settling. What are the five? One does not get to hear what has not been heard, does not clarify what has been heard, is not confident with some of what has been heard, becomes afflicted with severe illness, and has no friends. These, monks, are the five dangers for one who lives devoted to wandering far and about without settling.

"Monks, there are these five benefits in settling in one place. What are the five? One hears what has not been heard, purifies what has been heard, is confident with some of what has been heard, does not become afflicted with severe illness, and has friends. These, monks, are the five benefits in living settled in one place." First.

2.

The Second Discourse on Wandering Far

222. "Monks, there are these five dangers for one who lives devoted to wandering far and about without settling. What are the five? He does not attain what has not been attained, he falls away from what has been attained, he is not confident with some of what has been attained, he becomes afflicted with severe illness, and he has no friends. These, monks, are the five dangers for one who lives devoted to wandering far and about without settling.

"Monks, there are these five benefits in settling in one place. What are the five? One attains what has not been attained, does not fall away from what has been attained, is confident with some of what has been attained, does not become afflicted with severe illness, and has friends. These, monks, are the five benefits in living settled in one place." The second.

3.

The Discourse on Dwelling Too Long

223. "Monks, there are these five dangers in dwelling too long. What are the five? One has many goods and accumulation of goods, one has many medicines and accumulation of medicines, one has many duties and many responsibilities and is skilled in what needs to be done, one lives in association with householders and renunciates with inappropriate bonding with the laity, and when departing from that dwelling one departs with longing. These, monks, are the five dangers in dwelling too long.

"Monks, there are these five benefits in living settled in one place. What are the five? One does not have many goods and accumulation of goods, one does not have many medicines and accumulation of medicines, one does not have many duties and many responsibilities and is not skilled in what needs to be done, one lives without association with householders and renunciates with inappropriate bonding with the laity, and when departing from that dwelling one departs without longing. These, monks, are the five benefits in living in one place." Third.

4.

The Discourse on Stinginess

224. "Monks, there are these five dangers in dwelling too long. What are the five? One becomes stingy with dwellings, stingy with families, stingy with gains, stingy with praise, stingy with the Teaching. These, monks, are the five dangers in dwelling too long.

"Monks, there are these five benefits in living settled in one place. What are the five? One is not stingy about dwellings, not stingy about families, not stingy about gains, not stingy about praise, not stingy about the Teaching. These, monks, are the five benefits in living in one place." Fourth.

5.

First Discourse on One Who Approaches Families

225. "Monks, there are these five dangers for one who approaches families. What are the five? He falls into visiting without invitation, he falls into sitting in private, he falls into sitting in a concealed place, he falls into teaching the Teaching to women beyond five or six words, and he dwells with many thoughts of sensual pleasure. These, monks, are the five dangers for one who approaches families." Fifth.

6.

Second Discourse on One Who Approaches Families

226. "Monks, there are these five dangers for a monk who approaches families, who lives excessively bonded with families. What are the five? Frequent seeing of womankind, when there is seeing, bonding occurs, when there is bonding, intimacy occurs, when there is intimacy, vulnerability occurs, and for one whose mind is vulnerable, this is to be expected - 'He will live the holy life without delight, or he will commit some corrupted offence, or having rejected the training, he will revert to the inferior.' These, monks, are the five dangers for a monk who approaches families, who lives excessively bonded with families." Sixth.

7.

The Discourse on Wealth

227. "Monks, there are these five dangers in wealth. What are the five? Wealth is shared with fire, wealth is shared with water, wealth is shared with kings, wealth is shared with thieves, wealth is shared with unloved heirs. These, monks, are the five dangers in wealth.

"Monks, there are these five benefits in wealth. What are the five? Depending on wealth, he 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; he establishes offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven. These, monks, are the five benefits in wealth." Seventh.

8.

The Discourse on Late Meals

228. "Monks, there are these five dangers for a family that eats late. What are the five? They do not honour guests and visitors at the proper time; they do not honour the deities who receive offerings at the proper time; they do not honour at the proper time those ascetics and brahmins who eat one meal a day, abstain from eating at night, and refrain from eating at the wrong time; servants and workers do their work reluctantly; food eaten at the wrong time lacks nutritional essence. These, monks, are the five dangers for a family that eats late.

"Monks, there are these five benefits for a family that eats at the proper time. What are the five? They honour guests and visitors at the proper time; they honour at the proper time the deities who receive offerings; they honour at the proper time those ascetics and brahmins who eat one meal a day, abstain from eating at night, and refrain from eating at the wrong time; servants and workers do their work willingly; food eaten at the proper time is nutritious. These, monks, are the five benefits for a family that eats at the proper time." The eighth.

9.

First Discourse on the Black Snake

229. "Monks, there are these five dangers in a black snake. What are the five? It is unclean, foul-smelling, fearful, dangerous, and betrays friends - these, monks, are the five dangers in a black snake. Even so, monks, there are these five dangers in womankind. What are the five? It is unclean, foul-smelling, fearful, dangerous, and betrays friends - these, monks, are the five dangers in womankind." Ninth.

10.

Second Discourse on the Black Snake

230. "Monks, there are these five dangers in a black snake. What are the five? Prone to anger, resentful, terribly poisonous, forked-tongued, and betrays friends - these, monks, are the five dangers in a black snake.

"Even so, monks, there are these five dangers in womankind. What are the five? Prone to anger, resentful, terribly poisonous, forked-tongued, and betrays friends. In this regard, monks, this is womankind's being terribly poisonous - monks, womankind is mostly full of lust. In this regard, monks, this is womankind's being forked-tongued - monks, womankind mostly engages in divisive speech. In this regard, monks, this is womankind's betrayal of friends - monks, womankind is mostly unfaithful. These, monks, are the five dangers in womankind." Tenth.

The Chapter on Long Wandering, third.

Here is its summary -

4.

The Chapter on Residents

1.

Discourse on a Resident Monk

231. "Monks, possessed of five qualities a resident monk is not esteemed. What are the five? He is not accomplished in deportment and observance; He is not learned, does not remember what he has learned; He is not one who practices effacement, does not delight in seclusion; He is not of good speech, not of good articulation; He is unwise, stupid, dull-witted. Monks, possessed of these five qualities a resident monk is not esteemed.

"Monks, possessed of five qualities a resident monk is esteemed. What are the five? One is accomplished in deportment and accomplished in observances; One is learned, one who remembers what is learned; One is given to effacement and delights in seclusion; One is of good speech, with good articulation; One is wise, not dull, not stupid. Monks, possessed of these five qualities a resident monk is esteemed." First.

2.

The Discourse on the Dear

232. "Monks, possessed of five qualities a resident monk is loved, agreeable, respected and esteemed by their spiritual companions.

"What are the five? He 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, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and 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 is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; 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. Monks, possessed of these five qualities a resident monk is loved, agreeable, respected and esteemed by their spiritual companions." The second.

3.

The Discourse on Beauty

233. "Monks, possessed of five qualities a resident monk beautifies a residence. What are the five? He is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; he is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; he is capable of instructing, encouraging, inspiring and gladdening those who approach with Teaching talk; 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. Monks, possessed of these five qualities a resident monk beautifies a residence." Third.

4.

The Discourse on Great Assistance

234. "Monks, possessed of five qualities a resident monk is of great service to the residence. What are the five? He is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; he repairs what is broken and damaged; when a large Community of monks has arrived from various regions, he approaches the lay people and announces: 'Friends, a large Community of monks has arrived from various regions. Make merit. This is the time to make merit'; 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. Monks, possessed of these five qualities a resident monk is of great service to the residence." Fourth.

5.

The Discourse on Compassion

235. "Monks, possessed of five qualities a resident monk shows compassion to householders. What are the five? He encourages them in higher virtuous behaviour; he establishes them in seeing the Teaching; having approached the sick he arouses mindfulness in them: 'Venerables, establish mindfulness directed to what is noble'; when a large Community of monks has arrived from various regions, he approaches the lay people and announces: 'Friends, a large Community of monks has arrived from various regions. Make merit. This is the time to make merit'; whatever food they give him, whether coarse or fine, he eats it himself, he does not squander what is given in faith. Monks, possessed of these five qualities a resident monk shows compassion to householders." Fifth.

6.

First Discourse on One Deserving Dispraise

236. "Monks, possessed of five qualities a resident monk is cast into hell as surely as if they had been carried there. What are the five? 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; he squanders what is given in faith. Monks, possessed of these five qualities a resident monk is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a resident monk is cast into heaven as surely as if they had been carried there. What are the five? 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; he does not squander what is given in faith. Monks, possessed of these five qualities a resident monk is cast into heaven as surely as if they had been carried there." Sixth.

7.

Second Discourse on One Deserving Dispraise

237. "Monks, possessed of five qualities a resident monk is cast into hell as surely as if they had been carried there. What are the five? Without investigation and examination he speaks in praise of one deserving dispraise; without investigation and examination he speaks in dispraise of one deserving praise; he is miserly and possessive regarding lodgings; he is miserly and possessive regarding families; he squanders what is given in faith. Monks, possessed of these five qualities a resident monk is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a resident monk is cast into heaven as surely as if they had been carried there. What are the five? Having investigated and examined he speaks in dispraise of one deserving dispraise; having investigated and examined he speaks in praise of one deserving praise; he is not stingy about dwellings, not greedy for dwellings; he is not stingy about families, not greedy for families; he does not squander what is given in faith. Monks, possessed of these five qualities a resident monk is cast into heaven as surely as if they had been carried there." Seventh.

8.

The Third Discourse on One Deserving Dispraise

238. "Monks, possessed of five qualities a resident monk is cast into hell as surely as if they had been carried there. What are the five? Without investigation and examination he speaks in praise of one deserving dispraise; without investigation and examination he speaks in dispraise of one deserving praise; he is miserly regarding dwellings; he is miserly regarding families; he is miserly regarding gains. Monks, possessed of these five qualities a resident monk is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a resident monk is cast into heaven as surely as if they had been carried there. What are the five? Having investigated and examined he speaks in dispraise of one deserving dispraise; having investigated and examined he speaks in praise of one deserving praise; he is not stingy about dwellings; he is not stingy about families; he is not stingy about gains. Monks, possessed of these five qualities a resident monk is cast into heaven as surely as if they had been carried there." The eighth.

9.

First Discourse on Miserliness

239. "Monks, possessed of five qualities a resident monk is cast into hell as surely as if they had been carried there. What are the five? He is miserly regarding dwellings; he is miserly regarding families; he is miserly regarding gains; he is miserly regarding praise; he squanders what is given in faith. Monks, possessed of these five qualities a resident monk is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a resident monk is cast into heaven as surely as if they had been carried there. What are the five? One is not stingy about dwellings; he is not stingy about families; one is not stingy about gains; one is not stingy about praise; he does not squander what is given in faith. Monks, possessed of these five qualities a resident monk is cast into heaven as surely as if they had been carried there." Ninth.

10.

The Second Discourse on Miserliness

240. "Monks, possessed of five qualities a resident monk is cast into hell as surely as if they had been carried there. What are the five? He is miserly regarding dwellings; he is miserly regarding families; he is miserly regarding gains; he is miserly regarding praise; he is miserly regarding the Teaching. Monks, possessed of these five qualities a resident monk is cast into hell as surely as if they had been carried there.

"Monks, possessed of five qualities a resident monk is cast into heaven as surely as if they had been carried there. What are the five? One is not stingy about dwellings; he is not stingy about families; one is not stingy about gains; one is not stingy about praise; one is not stingy about the Teaching. Monks, possessed of these five qualities a resident monk is cast into heaven as surely as if they had been carried there." Tenth.

The Chapter on Residents, fourth.

Here is its summary -

5.

The Chapter on Misconduct

1.

First Discourse on Misconduct

241. "Monks, there are these five dangers in misconduct. What are the five? One reproaches oneself; wise people, after investigation, criticise one; an evil reputation spreads; one dies confused; with the breaking up of the body, after death, one is reborn in a plane of misery, a bad destination, a lower realm, in hell. These, monks, are the five dangers in misconduct.

"Monks, there are these five benefits in good conduct. What are the five? One does not reproach oneself; wise people, after investigation, praise one; a good reputation spreads; one dies unconfused; with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits in good conduct." First.

2.

First Discourse on Bodily Misconduct

242. "Monks, there are these five dangers in bodily misconduct... etc... benefits in bodily good conduct... etc... The second.

3.

First Discourse on Verbal Misconduct

243. "Monks, there are these five dangers in verbal misconduct... etc... benefits in verbal good conduct... etc... Third.

4.

First Discourse on Mental Misconduct

244. "Monks, there are these five dangers in mental misconduct... etc... benefits in mental good conduct. What are the five? One does not reproach oneself; wise people, after investigation, praise one; a good reputation spreads; one dies unconfused; with the breaking up of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits in mental good conduct." Fourth.

5.

Second Discourse on Misconduct

245. "Monks, there are these five dangers in misconduct. What are the five? One reproaches oneself; wise people, after investigation, criticise one; an evil reputation spreads; one falls away from the true Teaching; one becomes established in what is not the Teaching. These, monks, are the five dangers in misconduct.

"Monks, there are these five benefits in good conduct. What are the five? One does not reproach oneself; wise people, after investigation, praise one; a good reputation spreads; one falls away from wrong teaching; one becomes established in the true Teaching. These, monks, are the five benefits in good conduct." Fifth.

6.

Second Discourse on Bodily Misconduct

246. "Monks, there are these five dangers in bodily misconduct... etc... benefits in bodily good conduct... etc... Sixth.

7.

Second Discourse on Verbal Misconduct

247. "Monks, there are these five dangers in verbal misconduct... etc... benefits in verbal good conduct... etc... Seventh.

8.

The Second Misconduct of Mind Discourse

248. "Monks, there are these five dangers in mental misconduct... etc... benefits in mental good conduct. What are the five? One does not reproach oneself; wise people, after investigation, praise one; a good reputation spreads; one falls away from wrong teaching; one becomes established in the true Teaching. These, monks, are the five benefits in mental good conduct." The eighth.

9.

The Discourse on the Charnel Ground

249. "Monks, there are these five dangers in a charnel ground. What are the five? It is impure, foul-smelling, fearsome, the dwelling place of wild beasts and nonhuman spirits, and a place where many people weep - these, monks, are the five dangers in a charnel ground.

"Even so, monks, there are these five dangers in a person similar to a charnel ground. What are the five? Here, monks, a certain individual is possessed of impure bodily action; possessed of impure verbal action; possessed of impure mental action. This I say is his impurity. Just as, monks, a charnel ground is impure; I say, monks, this individual is similar to that.

For that one who is possessed of impure bodily action, possessed of impure verbal action, possessed of impure mental action, an evil reputation spreads. This I say is his bad odour. Just as, monks, a charnel ground has a bad odour; I say, monks, this individual is similar to that.

Being possessed of impure bodily action, possessed of impure verbal action, possessed of impure mental action, virtuous spiritual companions avoid him from afar. This I say is his fearfulness. Just as, monks, a charnel ground is fearful; I say, monks, this individual is similar to that.

Being possessed of impure bodily action, possessed of impure verbal action, possessed of impure mental action, he lives together with similar individuals. This I say is his being a dwelling place for wild beasts. Just as, monks, a charnel ground is a dwelling place of wild beasts and nonhuman spirits; I say, monks, this individual is similar to that.