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

The Collection of the Numerical Discourses

The Book of the Sixes

1. The First Fifty

1. The Chapter on Those Worthy of Gifts

1. First Discourse on Those Worthy of Gifts

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, possessed of six qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. With which six? Here, monks, when seeing a form with the eye, a monk is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When smelling an odour with the nose, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When tasting a taste with the tongue, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When touching a tactile object with the body, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When cognizing a mental phenomenon with the mind, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. Monks, possessed of these six 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."

This is what the Blessed One said. Those monks delighted in what the Blessed One had said. First.

2. Second Discourse on One Worthy of Gifts

2. "Monks, possessed of six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which six? Here, monks, a monk exercises the various kinds of spiritual power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world.

With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sounds - divine and human, whether far or near.

He understands the minds of other beings and other individuals, having encompassed them with his own mind. He understands a mind with lust as 'a mind with lust', he understands a mind without lust... etc... 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... he understands an unliberated mind as 'an unliberated mind'.

"He recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body, 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, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.

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 six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." The second.

3. Faculty Discourse

3. "Monks, possessed of six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which six? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, and 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 six 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

4. "Monks, possessed of six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which six? The power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of wisdom, and 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 six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Fourth.

5. First Thoroughbred Discourse

5. "Monks, possessed of six factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself.

"With which six? Here, monks, a king's good thoroughbred horse is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects, and endowed with beauty. Monks, possessed of these six 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 six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which six? Here, monks, a monk is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects, patient with mind-objects. Monks, possessed of these six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Fifth.

6. The Second Discourse on the Thoroughbred

6. "Monks, possessed of six factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which six? Here, monks, a king's good thoroughbred horse is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects, and endowed with strength. Monks, possessed of these six 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 six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which six? Here, monks, a monk is patient with forms...etc... patient with mind-objects. Monks, possessed of these six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Sixth.

7. The Third Thoroughbred Horse Discourse

7. "Monks, possessed of six factors a king's good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself. With which six? Here, monks, a king's good thoroughbred horse is patient with forms, patient with sounds, patient with odours, patient with tastes, patient with tactile objects, and endowed with speed. Monks, possessed of these six 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 six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which six? Here, monks, a monk is patient with forms...etc... patient with mind-objects. Monks, possessed of these six qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Seventh.

8. The Discourse on the Unsurpassed

8. "Monks, there are these six unsurpassed things. What are the six? Unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection - these, monks, are the six unsurpassed things." The eighth.

9. The Discourse on the Bases of Recollection

9. "Monks, there are these six bases of recollection. What are the six? Recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of virtue, recollection of generosity, recollection of deities - these, monks, are the six bases of recollection." Ninth.

10. Mahānāma Sutta

10. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "Venerable Sir, in which dwelling does a noble disciple who has attained the fruit and understood the Teaching often dwell?"

"Mahānāma, a noble disciple who has attained the fruit and understood the Teaching often dwells in this dwelling. Here, Mahānāma, a noble disciple recollects the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' When, Mahānāma, a noble disciple recollects the Truth Finder, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Truth Finder. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of the Buddha.'

"Furthermore, Mahānāma, a noble disciple recollects the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' When, Mahānāma, a noble disciple recollects the Teaching, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Teaching. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of the Teaching.'

"Furthermore, Mahānāma, a noble disciple recollects the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' When, Mahānāma, a noble disciple recollects the Community, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding the Community. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of the Community.'

"Furthermore, Mahānāma, a noble disciple recollects their own virtuous behaviour as unbroken, untorn, unblemished, unblotted, freeing, praised by the wise, untarnished, conducive to concentration. When, Mahānāma, a noble disciple recollects virtuous behaviour, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding virtuous behaviour. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of virtuous behaviour.'

"Furthermore, Mahānāma, a noble disciple recollects their own generosity: 'It is a gain for me indeed, it is well-gotten for me indeed! That I dwell at home with a mind devoid of the stain of selfishness amidst a generation obsessed with the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.' When, Mahānāma, a noble disciple recollects generosity, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding generosity. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of generosity.'

"Furthermore, Mahānāma, a noble disciple develops the recollection of deities: 'There are the deities of the Four Great Kings, there are the deities of the Thirty-three, there are the deities of Yāma, there are the deities of Tusita, there are the deities who delight in creation, there are the deities who control the creations of others, there are the deities of Brahmā's company, there are deities higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there, such kind of faith exists in me too. Whatever kind of virtuous behaviour those deities were endowed with when they passed away from here and were reborn there, such kind of virtuous behaviour exists in me too. Whatever kind of learning those deities were endowed with when they passed away from here and were reborn there, such kind of learning exists in me too. Whatever kind of generosity those deities were endowed with when they passed away from here and were reborn there, such kind of generosity exists in me too. Whatever kind of wisdom those deities were endowed with when they passed away from here and were reborn there, such kind of wisdom exists in me too.' When, Mahānāma, a noble disciple recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright regarding those deities. With an upright mind, Mahānāma, the noble disciple gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is called, Mahānāma - 'A noble disciple who dwells evenly amidst an uneven generation, who dwells unafflicted amidst an afflicted generation, who has entered the stream of the Teaching and develops the recollection of deities.'

"Mahānāma, a noble disciple who has attained the fruit and understood the Teaching often dwells in this dwelling." Tenth.

The First Chapter on Those Worthy of Gifts.

Here is its summary -

Two on those worthy of gifts, faculties, powers, three thoroughbreds;

Unsurpassed states, recollections, with Mahānāma - these are the ten.

2. The Chapter on Cordiality

1. First Discourse on Cordiality

11. "Monks, there are these six principles conducive to cordiality. What six? Here, monks, a monk maintains bodily acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality.

"Furthermore, monks, a monk maintains verbal acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality.

Furthermore, monks, a monk maintains mental acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality.

Furthermore, monks, a monk shares with his virtuous fellow monks whatever righteous gains he receives, even the contents of his alms bowl, and uses them in common. This too is a principle conducive to cordiality.

Furthermore, monks, a monk 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. This too is a principle conducive to cordiality.

Furthermore, monks, a monk 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. This too is a principle conducive to cordiality. These, monks, are the six principles conducive to cordiality." First.

2. Second Discourse on Principles Conducive to Cordiality

12. "Monks, there are these six principles conducive to cordiality that create love and respect, conducing to inclusion, non-dispute, concord, and unity. What six? Here, monks, a monk maintains bodily acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

"Furthermore, monks, a monk maintains verbal acts of friendliness...etc... maintains mental acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

"Furthermore, monks, a monk shares with his virtuous fellow monks whatever righteous gains he receives, even the contents of his alms bowl, and uses them in common. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

"Furthermore, monks, a monk 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. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

"Furthermore, monks, a monk 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. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity. "Monks, these six principles conducive to cordiality create love and respect, conducing to inclusion, non-dispute, concord, and unity." The second.

3. The Discourse on Escape

13. "Monks, there are these six elements of escape. What are the six? Here, monks, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through friendliness; yet ill will still obsesses my mind and persists.' He should be told: 'Do not say so - 'Venerable sir, do not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through friendliness has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, ill will could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from ill will, namely, liberation of mind through friendliness.'

Here again, monks, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through compassion; yet harming still obsesses my mind and persists.' He should be told: 'Do not say so - 'Venerable sir, do not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through compassion has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken; harming could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from harming, namely, liberation of mind through compassion.'

Here again, monks, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through altruistic joy; Yet discontent still obsesses my mind and persists.' He should be told: 'Do not say so - 'Venerable sir, do not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through altruistic joy has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken; discontent could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from discontent, namely, liberation of mind through altruistic joy.'

Here again, monks, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through equanimity; Yet lust still obsesses my mind and persists.' He should be told: 'Do not say so - 'Venerable sir, do not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through equanimity has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken; lust could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from lust, namely, liberation of mind through equanimity.'

Here again, monks, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the signless liberation of mind; Yet my consciousness still follows after signs.' He should be told: 'Do not say so - 'Venerable sir, do not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when the signless liberation of mind has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken; consciousness would still follow after signs. There is no such possibility. For this, friend, is the escape from all signs, namely, the signless liberation of mind."'

"Here again, monks, a monk might say: 'The conceit "I am" has vanished in me, and I do not regard "This I am"; yet the dart of doubt and bewilderment still obsesses my mind and persists.' He should be told: 'Do not say so - 'Venerable sir, do not speak thus; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when the conceit "I am" has vanished and one does not regard "This I am"; the dart of doubt and bewilderment could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from the dart of doubt and bewilderment, namely, the uprooting of the conceit "I am."' These, monks, are the six elements of escape." Third.

4. The Discourse on a Good Death

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

"In whatever way, friends, a monk arranges his dwelling, in that way as he arranges his dwelling, death is not good, the passing away is not good. And how, friends, does a monk arrange his dwelling in such a way that as he arranges his dwelling, death is not good, the passing away is not good?

"Here, friends, a monk delights in action, takes pleasure in action, is devoted to delight in action; delights in talk, takes pleasure in talk, is devoted to delight in talk; delights in sleep, takes pleasure in sleep, is devoted to delight in sleep; delights in society, takes pleasure in society, is devoted to delight in society; delights in bonding, takes pleasure in bonding, is devoted to delight in bonding; delights in proliferation, takes pleasure in proliferation, is devoted to delight in proliferation. In this way, friend, a monk arranges his dwelling in such a way that as he arranges his dwelling, death is not good, the passing away is not good. This, friend, is called - 'a monk who delights in identity, does not abandon identity for the right ending of suffering.'

In this way, friend, a monk arranges his dwelling in such a way that as he arranges his dwelling, death is good, the passing away is good. And how, friends, does a monk arrange his dwelling in such a way that as he arranges his dwelling, death is good, the passing away is good?

"Here, friends, a monk does not delight in action, does not take pleasure in action, is not devoted to delight in action; does not delight in talk, does not take pleasure in talk, is not devoted to delight in talk; does not delight in sleep, does not take pleasure in sleep, is not devoted to delight in sleep; does not delight in society, does not take pleasure in society, is not devoted to delight in society; does not delight in bonding, does not take pleasure in bonding, is not devoted to delight in bonding; does not delight in proliferation, does not take pleasure in proliferation, is not devoted to delight in proliferation. In this way, friend, a monk arranges his dwelling in such a way that as he arranges his dwelling, death is good, the passing away is good. This, friend, is called - 'a monk who delights in Nibbāna, abandons identity for the right ending of suffering.'

"One who is devoted to proliferation, a creature delighting in proliferation;

He has missed Nibbāna, the unsurpassed security from bondage.

"But one who, having abandoned proliferation, delights in the state of non-proliferation;

He has achieved Nibbāna, the unsurpassed security from bondage." fourth;

5. Discourse on What is to be Regretted

15. There the Venerable Sāriputta addressed the monks: "In whatever way, friend, a monk arranges his dwelling, in that way as he arranges his dwelling, the passing away is to be regretted. And how, friend, does a monk arrange his dwelling in such a way that as he arranges his dwelling, the passing away is to be regretted?

"Here, friend, a monk delights in action, takes pleasure in action, is devoted to delight in action; delights in talk...etc... delights in sleep... delights in society... delights in bonding... delights in proliferation, takes pleasure in proliferation, is devoted to delight in proliferation. In this way, friend, a monk arranges his dwelling in such a way that as he arranges his dwelling, the passing away is to be regretted. This, friend, is called - 'a monk who delights in identity, does not abandon identity for the right ending of suffering.'

"In whatever way, friend, a monk arranges his dwelling, in that way as he arranges his dwelling, the passing away is not to be regretted. And how, friend, does a monk arrange his dwelling in such a way that as he arranges his dwelling, the passing away is not to be regretted?

"Here, friend, a monk does not delight in action, does not take pleasure in action, is not devoted to delight in action, does not delight in talk...etc... does not delight in sleep... does not delight in society... does not delight in bonding... does not delight in proliferation, does not take pleasure in proliferation, is not devoted to delight in proliferation. In this way, friend, a monk arranges his dwelling in such a way that as he arranges his dwelling, the passing away is not to be regretted. This, friend, is called - 'a monk who delights in Nibbāna, abandons identity for the right ending of suffering.'

"One who is devoted to proliferation, a creature delighting in proliferation;

He has missed Nibbāna, the unsurpassed security from bondage.

"But one who, having abandoned proliferation, delights in the state of non-proliferation;

He has achieved Nibbāna, the unsurpassed security from bondage." fifth;

6. The Discourse to Nakulapitā

16. On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Now on that occasion the householder Nakulapitā was afflicted, suffering, gravely ill. Then the housewife Nakulamātā said this to the householder Nakulapitā -

"Do not, householder, die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One. Perhaps you might think, householder: 'After my passing, the housewife Nakulamātā will not be able to support the children and maintain the household.' But, householder, it should not be regarded thus. I am skilled, householder, in spinning cotton and drawing out thread. I am able, householder, after your passing, to support the children and maintain the household. Therefore, householder, do not die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One.

"Perhaps you might think, householder: 'After my passing, the housewife Nakulamātā will go to another household.' But, householder, it should not be regarded thus. You know well, householder, and I know too, that for sixteen years we have lived the holy life as householders. Therefore, householder, do not die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One.

"Perhaps you might think, householder: 'After my passing, the housewife Nakulamātā will not wish to see the Blessed One, will not wish to see the Community.' But, householder, it should not be regarded thus. For after your passing, householder, I will be even more eager to see the Blessed One, and even more eager to see the Community. Therefore, householder, do not die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One.

"Perhaps you might think, householder: 'After my passing, the housewife Nakulamātā will not be one who fulfils virtuous behaviour completely.' But, householder, it should not be regarded thus. Among all the female disciples of that Blessed One who are householders wearing white clothes and who fulfil virtuous behaviour completely, I am one of them. If anyone has perplexity or uncertainty - this Blessed One, who is an Arahant, perfectly enlightened, is dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park - let them approach that Blessed One and question him. Therefore, householder, do not die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One.

"Perhaps you might think, householder: 'The housewife Nakulamātā is not one who gains internal mental serenity.' But, householder, it should not be regarded thus. Among all the female disciples of that Blessed One who are householders wearing white clothes and who gain internal mental serenity, I am one of them. If anyone has perplexity or uncertainty - this Blessed One, who is an Arahant, perfectly enlightened, is dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park - let them approach that Blessed One and question him. Therefore, householder, do not die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One.

"Perhaps you might think, householder: 'The housewife Nakulamātā is not one who has gained a footing, gained a firm footing, gained consolation, crossed over doubt, become free from uncertainty, gained self-confidence, and dwells independent of others in the Teacher's Dispensation in this Teaching and Discipline.' But, householder, it should not be regarded thus. Among all the female disciples of that Blessed One who are householders wearing white clothes and who have gained a footing, gained a firm footing, gained consolation, crossed over doubt, become free from uncertainty, gained self-confidence, and dwell independent of others in the Teacher's Dispensation in this Teaching and Discipline, I am one of them. If anyone has perplexity or uncertainty - this Blessed One, who is an Arahant, perfectly enlightened, is dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park - let them approach that Blessed One and question him. Therefore, householder, do not die with longing. Painful, householder, is death with longing; and death with longing has been censured by the Blessed One."

Then, as the householder Nakulapitā was being exhorted by the housewife Nakulamātā with this exhortation, that affliction immediately subsided. And the householder Nakulapitā recovered from that affliction; and thus that affliction of the householder Nakulapitā was abandoned. Then the householder Nakulapitā, having risen from his illness, not long recovered from his sickness, leaning on a stick, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the householder Nakulapitā was seated to one side, the Blessed One said this to him -

"It is a gain for you, householder, it is well-gained for you, householder! That housewife Nakulamātā has compassion for you, wishes your good, exhorts you, and instructs you. Among all my female disciples who are householders wearing white clothes and who fulfil virtuous behaviour completely, the housewife Nakulamātā is one of them. Among all my female disciples who are householders wearing white clothes and who gain internal mental serenity, the housewife Nakulamātā is one of them. Among all my female disciples who are householders wearing white clothes and who have gained a footing, gained a firm footing, gained consolation, crossed over doubt, become free from uncertainty, gained self-confidence, and dwell independent of others in the Teacher's Dispensation in this Teaching and Discipline, the housewife Nakulamātā is one of them. It is a gain for you, householder, it is well-gained for you, householder! That housewife Nakulamātā has compassion for you, wishes your good, exhorts you, and instructs you." Sixth.

7. The Discourse on Learning

17. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. The Venerable Sāriputta too, having emerged from seclusion in the evening, approached the assembly hall; having approached, he paid homage to the Blessed One and sat down to one side. The Venerable Mahāmoggallāna too...etc... the Venerable Mahākassapa too... the Venerable Mahākaccāyana too... the Venerable Mahākoṭṭhika too... the Venerable Mahācunda too... the Venerable Mahākappina too... the Venerable Anuruddha too... the Venerable Revata too... the Venerable Ānanda too, having emerged from seclusion in the evening, approached the assembly hall; having approached, he paid homage to the Blessed One and sat down to one side. Then the Blessed One, having spent much of the night sitting, rose from his seat and entered his dwelling. Those venerable ones too, soon after the Blessed One had departed, rose from their seats and went to their respective dwellings. But those monks who were new, recently gone forth, newly come to this Teaching and Discipline, slept snoring until sunrise. The Blessed One saw with the divine eye, which is purified and surpasses the human, those monks sleeping snoring until sunrise. Having seen them, he approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

"Where, monks, is Sāriputta? Where is Mahāmoggallāna? Where is Mahākassapa? Where is Mahākaccāyana? Where is Mahākoṭṭhika? Where is Mahācunda? Where is Mahākappina? Where is Anuruddha? Where is Revata? Where is Ānanda? "Where, monks, have those elder disciples gone?" "Those venerable ones too, Venerable Sir, soon after the Blessed One had departed, rose from their seats and went to their respective dwellings." "Why, monks, when the elder monks have not come, do you sleep snoring until sunrise? What do you think, monks, have you seen or heard - 'an anointed warrior king, living devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as he wishes, while ruling the kingdom throughout his life, being dear and agreeable to the country'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'an anointed warrior king, living devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as he wishes, while ruling the kingdom throughout his life, being dear and agreeable to the country'."

"What do you think, monks, have you seen or heard - 'a district governor...etc... a treasury official... a general... a village headman... a guild leader, living devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as he wishes, while exercising guild leadership throughout his life, being dear and agreeable to the guild'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'a guild leader, living devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as he wishes, while exercising guild leadership throughout his life, being dear and agreeable to the guild'."

"What do you think, monks, have you seen or heard - 'an ascetic or brahmin, living devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as he wishes, unguarded in the doors of his faculties, not moderate in eating, not devoted to wakefulness, not practicing insight into wholesome states, not dwelling devoted to the development of the aids to enlightenment in the evening and morning, 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'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'an ascetic or brahmin, living devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as he wishes, unguarded in the doors of his faculties, not moderate in eating, not devoted to wakefulness, not practicing insight into wholesome states, not dwelling devoted to the development of the aids to enlightenment in the evening and morning, 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'."

"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." Seventh.

8. The Discourse on the Fisherman

18. On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. While travelling along the highway, the Blessed One saw in a certain place a fishmonger killing fish and selling them. Having seen this, he stepped off the road and sat down on the prepared seat at the foot of a certain tree. Having sat down, the Blessed One addressed the monks: "Do you see, monks, that fishmonger killing fish and selling them?" "Yes, Venerable Sir."

"What do you think, monks, have you seen or heard - "A fishmonger killing fish and selling them, by that action, by that livelihood, becomes one who rides on elephants, or horses, or chariots, or vehicles, or one who enjoys wealth, or one who dwells amidst a great mass of wealth?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'A fishmonger killing fish and selling them, by that action, by that livelihood, becomes one who rides on elephants, or horses, or chariots, or vehicles, or one who enjoys wealth, or one who dwells amidst a great mass of wealth.' What is the reason for this? Because, monks, he looks upon those fish brought for slaughter with an evil mind, therefore he neither becomes one who rides on elephants, nor horses, nor chariots, nor vehicles, nor one who enjoys wealth, nor does he dwell amidst a great mass of wealth.

"What do you think, monks, have you seen or heard - "A butcher killing cattle and selling them, by that action, by that livelihood, becomes one who rides on elephants, or horses, or chariots, or vehicles, or one who enjoys wealth, or one who dwells amidst a great mass of wealth?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'A butcher killing cattle and selling them, by that action, by that livelihood, becomes one who rides on elephants, or horses, or chariots, or vehicles, or one who enjoys wealth, or one who dwells amidst a great mass of wealth.' What is the reason for this? Because, monks, he looks upon those cattle brought for slaughter with an evil mind, therefore he neither becomes one who rides on elephants, nor horses, nor chariots, nor vehicles, nor one who enjoys wealth, nor does he dwell amidst a great mass of wealth."

"What do you think, monks, have you seen or heard - 'A sheep butcher...etc... A pig butcher...etc... A fowler...etc... "A deer hunter killing deer and selling them, by that action, by that livelihood, becomes one who rides on elephants, or horses, or chariots, or vehicles, or one who enjoys wealth, or one who dwells amidst a great mass of wealth?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard - 'A deer hunter killing deer and selling them, by that action, by that livelihood, becomes one who rides on elephants, or horses, or chariots, or vehicles, or one who enjoys wealth, or one who dwells amidst a great mass of wealth.' What is the reason for this? Because, monks, he looks upon those deer brought for slaughter with an evil mind, therefore he neither becomes one who rides on elephants, nor horses, nor chariots, nor vehicles, nor one who enjoys wealth, nor does he dwell amidst a great mass of wealth. Because, monks, looking upon those animals brought for slaughter with an evil mind, he will neither become one who rides on elephants, nor horses, nor chariots, nor vehicles, nor one who enjoys wealth, nor will he dwell amidst a great mass of wealth. What then to say about one who looks upon a human being brought for slaughter with an evil mind! For this, monks, will lead to harm and suffering for a long time. 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." The eighth.

9. First Discourse on Mindfulness of Death

19. On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Mindfulness of death, monks, when developed and cultivated, brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal. "Do you develop mindfulness of death, monks?"

When this was said, a certain monk said this to the Blessed One - "I, Venerable Sir, develop mindfulness of death." "But how, monk, do you develop mindfulness of death?" "Here, Venerable Sir, I think thus: 'Oh, may I live for a day and night, attend to the Blessed One's teaching, much indeed would be done by me.' This is how, Venerable Sir, I develop mindfulness of death."

Another monk said this to the Blessed One - "I too, Venerable Sir, develop mindfulness of death." "But how, monk, do you develop mindfulness of death?" "Here, Venerable Sir, I think thus: 'Oh, may I live for a day, attend to the Blessed One's teaching, much indeed would be done by me.' This is how, Venerable Sir, I develop mindfulness of death."

Another monk said this to the Blessed One - "I too, Venerable Sir, develop mindfulness of death." "But how, monk, do you develop mindfulness of death?" "Here, Venerable Sir, I think thus: 'Oh, may I live for the time it takes to eat one almsfood meal, attend to the Blessed One's teaching, much indeed would be done by me.' This is how, Venerable Sir, I develop mindfulness of death."

Another monk said this to the Blessed One - "I too, Venerable Sir, develop mindfulness of death." "But how, monk, do you develop mindfulness of death?" "Here, Venerable Sir, I think thus: 'Oh, may I live for the time it takes to chew and swallow four or five morsels, attend to the Blessed One's teaching, much indeed would be done by me.' This is how, Venerable Sir, I develop mindfulness of death."

Another monk said this to the Blessed One - "I too, Venerable Sir, develop mindfulness of death." "But how, monk, do you develop mindfulness of death?" "Here, Venerable Sir, I think thus: 'Oh, may I live for the time it takes to chew and swallow one morsel, attend to the Blessed One's teaching, much indeed would be done by me.' This is how, Venerable Sir, I develop mindfulness of death."

Another monk said this to the Blessed One - "I too, Venerable Sir, develop mindfulness of death." "But how, monk, do you develop mindfulness of death?" "Here, Venerable Sir, I think thus: 'Oh, may I live for the time it takes to breathe in after breathing out, or to breathe out after breathing in, attend to the Blessed One's teaching, much indeed would be done by me.' This is how, Venerable Sir, I develop mindfulness of death."

When this was said, the Blessed One said this to those monks: "And that monk, monks, who develops mindfulness of death thus: 'Oh, may I live for a day and night, attend to the Blessed One's teaching, much indeed would be done by me.'

"And that monk, monks, who develops mindfulness of death thus: 'Oh, may I live for a day, attend to the Blessed One's teaching, much indeed would be done by me.'

"And that monk, monks, who develops mindfulness of death thus: 'Oh, may I live for the time it takes to eat one almsfood meal, attend to the Blessed One's teaching, much indeed would be done by me.'

"And that monk, monks, who develops mindfulness of death thus: 'Oh, may I live for the time it takes to chew and swallow four or five morsels, attend to the Blessed One's teaching, much indeed would be done by me.' These monks, monks, are called those who dwell unmindful, who develop mindfulness of death slowly for the destruction of the taints.

"And that monk, monks, who develops mindfulness of death thus: 'Oh, may I live for the time it takes to chew and swallow one morsel, attend to the Blessed One's teaching, much indeed would be done by me.'

"And that monk, monks, who develops mindfulness of death thus: 'Oh, may I live for the time it takes to breathe in after breathing out, or to breathe out after breathing in, attend to the Blessed One's teaching, much indeed would be done by me.' These monks, monks, are called those who dwell diligent, who develop keen mindfulness of death for the destruction of the taints.

"Therefore, monks, you should train thus: 'We will dwell diligently, we will develop keen mindfulness of death for the destruction of the taints.' This is how you should train." Ninth.

10. Second Discourse on Mindfulness of Death

20. On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. There the Blessed One addressed the monks: "Mindfulness of death, monks, when developed and cultivated, brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal. And how, monks, when mindfulness of death is developed, how when cultivated does it bring great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal?

"Here, monks, when the day has ended and night has fallen, a monk reflects thus: 'There are many conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; that would cause my death; that would be an obstacle for me. 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; that would cause my death; that would be an obstacle for me.' That monk should reflect thus: 'Are there any evil unwholesome states in me that are not abandoned, which would be an obstacle for me if I were to die tonight?'

"If, monks, upon reflection, a monk knows thus: 'There are evil unwholesome states in me that are not abandoned, which would be an obstacle for me if I were to die tonight,' then, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states. Just as, monks, when one's cloth or head is on fire, one would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head; even so, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states.

"But if, monks, upon reflection, a monk knows thus: 'There are no evil unwholesome states in me that are not abandoned, which would be an obstacle for me if I were to die tonight,' then, monks, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Here again, monks, when night has passed and day has arrived, a monk reflects thus: 'There are many conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; that would cause my death; that would be an obstacle for me. 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; that would cause my death; that would be an obstacle for me.' That monk should reflect thus: 'Are there any evil unwholesome states in me that are not abandoned, which would be an obstacle for me if I were to die during the day?'

"If, monks, upon reflection, a monk knows thus: 'There are evil unwholesome states in me that are not abandoned, which would be an obstacle for me if I were to die during the day,' then, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states. Just as, monks, when one's cloth or head is on fire, one would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head; even so, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states.

"But if, monks, upon reflection, a monk knows thus: 'There are no evil unwholesome states in me that are not abandoned, which would be an obstacle for me if I were to die during the day,' then, monks, that monk should dwell with that rapture and gladness, training day and night in wholesome states. When mindfulness of death is thus developed, monks, thus cultivated, it brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal." Tenth.

Second Chapter on Cordiality.

Here is its summary -

Two on cordiality and non-cordiality, auspicious and remorseful;

Nakula and fish in sleep, and two on mindfulness of death.

3. The Chapter on the Unsurpassed Things

1. The Discourse at Sāmaka

21. On one occasion the Blessed One was dwelling among the Sakyans at the village of Sāmaka by the lotus pond. Then a certain deity, when the night was far advanced, illuminating the whole lotus pond with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -

"Venerable Sir, these three things lead to the decline of a monk. Which three? Delight in work, delight in talk, delight in sleep - these, Venerable Sir, are the three things that lead to the decline of a monk." This is what that deity said. The Teacher approved. Then that deity, "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, a certain deity, when the night was far advanced, illuminating the whole lotus pond with her surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that deity said this to me - 'Venerable Sir, these three things lead to the decline of a monk. Which three? Delight in work, delight in talk, delight in sleep - these, Venerable Sir, are the three things that lead to the decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there. It is a loss for you, monks, it is ill-gotten by you, that even deities know when you are declining from wholesome qualities."

"Monks, I shall teach you three more principles of decline. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "And what, monks, are the three principles of decline? Delight in company, being difficult to correct, and having evil friends - these, monks, are the three principles of decline."

"Monks, whoever in the past declined from wholesome qualities, all of them declined from wholesome qualities because of these six principles. "Monks, whoever in the future will decline from wholesome qualities, all of them will decline from wholesome qualities because of these six principles. Monks, whoever at present decline from wholesome qualities, all of them decline from wholesome qualities because of these six principles." First.

2. Discourse on Non-decline

22. "Monks, I shall teach you six principles of non-decline. Listen to them...etc... And what, monks, are the six principles of non-decline? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, being easy to correct, and having good friends - these, monks, are the six principles of non-decline.

"Monks, whoever in the past did not decline from wholesome qualities, all of them did not decline from wholesome qualities because of these six principles. "Monks, whoever in the future will not decline from wholesome qualities, all of them will not decline from wholesome qualities because of these six principles. Monks, whoever at present do not decline from wholesome qualities, all of them do not decline from wholesome qualities because of these six principles." The second.

3. The Discourse on Fear

23. "Monks, 'fear' is a designation for sensual pleasures; "Monks, 'suffering' is a designation for sensual pleasures; "Monks, 'disease' is a designation for sensual pleasures; "Monks, 'tumour' is a designation for sensual pleasures; "Monks, 'bondage' is a designation for sensual pleasures; "Monks, 'mire' is a designation for sensual pleasures.

"And why, monks, is 'fear' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from fears pertaining to this life, nor from fears pertaining to the future life, therefore 'fear' is a designation for sensual pleasures. And why, monks, 'suffering'... 'disease'... 'tumour'... 'bondage'... is 'mire' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from the mire pertaining to this life, nor from the mire pertaining to the future life, therefore 'mire' is a designation for sensual pleasures."

"Fear, suffering, disease, tumour, bondage and mire, both;

These are called sensual pleasures, to which the worldling is attached.

"Having seen fear in clinging, in the origin of birth and death;

They are liberated through non-clinging, in the extinction of birth and death.

"They have attained security and happiness, quenched in this very life;

Gone beyond all animosity and fear, they have transcended all suffering." Third;

4. Discourse on the Himalayas

24. "Monks, possessed of six qualities a monk could split apart the Himalaya, king of mountains, what then to say about miserable ignorance! With which six? Here, monks, a monk is skilled in entering concentration, skilled in maintaining concentration, skilled in emerging from concentration, skilled in pliancy of concentration, skilled in the range of concentration, skilled in resolution regarding concentration. Monks, possessed of these six qualities a monk could split apart the Himalaya, king of mountains, what then to say about miserable ignorance!" Fourth.

5. The Discourse on the Bases of Recollection

25. "Monks, there are these six bases of recollection. What are the six? Here, monks, a noble disciple recollects the Truth Finder: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' When, monks, a noble disciple recollects the Truth Finder, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', monks, this is a designation for the five cords of sensual pleasure. Having made this too their object, some beings in this world become purified.

"Furthermore, monks, a noble disciple recollects the Teaching: 'The Teaching is well-expounded by the Blessed One...etc... to be personally experienced by the wise.' When, monks, a noble disciple recollects the Teaching, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', monks, this is a designation for the five cords of sensual pleasure. Having made this too their object, some beings in this world become purified.

"Furthermore, monks, a noble disciple recollects the Community: 'The Community of the Blessed One's disciples is practising well...etc... an unsurpassed field of merit for the world.' When, monks, a noble disciple recollects the Community, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', monks, this is a designation for the five cords of sensual pleasure. Having made this too their object, some beings in this world become purified.

"Furthermore, monks, a noble disciple recollects their own virtuous behaviour as unbroken...etc... conducive to concentration. When, monks, a noble disciple recollects virtuous behaviour, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', monks, this is a designation for the five cords of sensual pleasure. Having made this too their object, some beings in this world become purified.

"Furthermore, monks, a noble disciple recollects their own generosity: 'It is a gain for me indeed! It is well-gotten for me indeed...etc... devoted to charity, delighting in giving and sharing.' When...etc... some beings in this world become purified.

"Furthermore, monks, a noble disciple recollects the deities: 'There are the deities of the Four Great Kings, there are the deities of the Thirty-three, there are the deities of Yāma, there are the deities of Tusita, there are the deities who delight in creation, there are the deities who control the creations of others, there are the deities of Brahmā's company, there are deities higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there; such kind of faith exists in me too. Whatever kind of virtuous behaviour... with learning... with generosity... wisdom those deities were endowed with when they passed away from here and were reborn there; such kind of wisdom exists in me too.'

"When, monks, a noble disciple recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', monks, this is a designation for the five cords of sensual pleasure. Having made this too their object, some beings in this world become purified. these, monks, are the six bases of recollection." Fifth.

6. The Discourse by Mahākaccāna

26. There the Venerable Mahākaccāna addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this: "It is wonderful, friend; marvellous, friend! How the achievement of an opening in confinement has been discovered by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, the six bases of recollection.

"What are the six? Here, friend, a noble disciple recollects the Truth Finder: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' When, friend, a noble disciple recollects the Truth Finder, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', friend, this is a designation for the five cords of sensual pleasure. That noble disciple, friend, dwells with a mind like space in every way, vast, exalted, measureless, free from animosity and free from repulsion. Having made this too their object, some beings in this world become of pure nature.

"Furthermore, friend, a noble disciple recollects the Teaching: 'The Teaching is well-expounded by the Blessed One...etc... to be personally experienced by the wise.' When, friend, a noble disciple recollects the Teaching, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', friend, this is a designation for the five cords of sensual pleasure. That noble disciple, friend, dwells with a mind like space in every way, vast, exalted, measureless, free from animosity and free from repulsion. Having made this too their object, some beings in this world become of pure nature.

"Furthermore, friend, a noble disciple recollects the Community: 'The Community of the Blessed One's disciples is practising well...etc... an unsurpassed field of merit for the world.' When, friend, a noble disciple recollects the Community, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', friend, this is a designation for the five cords of sensual pleasure. That noble disciple, friend, dwells with a mind like space in every way, vast, exalted, measureless, free from animosity and free from repulsion. Having made this too their object, some beings in this world become of pure nature.

"Furthermore, friend, a noble disciple recollects their own virtuous behaviour as unbroken...etc... conducive to concentration. When, friend, a noble disciple recollects their own virtuous behaviour, at that time their mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', friend, this is a designation for the five cords of sensual pleasure. That noble disciple, friend, dwells with a mind like space in every way, vast, exalted, measureless, free from animosity and free from repulsion. Having made this too their object, some beings in this world become of pure nature.

"Furthermore, friend, a noble disciple recollects their own generosity: 'It is a gain for me indeed, it is well-gotten for me indeed...etc... devoted to charity, delighting in giving and sharing.' When, friend, a noble disciple recollects their own generosity, at that time their mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', friend, this is a designation for the five cords of sensual pleasure. That noble disciple, friend, dwells with a mind like space in every way, vast, exalted, measureless, free from animosity and free from repulsion. Having made this too their object, some beings in this world become of pure nature.

"Furthermore, friend, a noble disciple recollects the deities: 'There are the deities of the Four Great Kings, there are the deities... etc... higher than these. Whatever kind of faith those deities were endowed with when they passed away from here and were reborn there; such kind of faith exists in me too. Whatever kind of virtuous behaviour... etc... with learning... with generosity... wisdom those deities were endowed with when they passed away from here and were reborn there; such kind of wisdom exists in me too.' When, friend, a noble disciple recollects his own and those deities' faith and virtuous behaviour and learning and generosity and wisdom, at that time his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; at that time his mind is simply upright, emerged, freed, risen above greed. 'Greed', friend, this is a designation for the five cords of sensual pleasure. That noble disciple, friend, dwells with a mind like space in every way, vast, exalted, measureless, free from animosity and free from repulsion. Having made this too their object, some beings in this world become of pure nature.

"It is wonderful, friend; marvellous, friend! How the achievement of an opening in confinement has been discovered by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, the six bases of recollection." Sixth.

7. First Discourse on the Right Time

27. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Venerable Sir, how many are the right times to approach and see a monk who is worthy of esteem?" "There are these six right times, monk, to approach and see a monk who is worthy of esteem."

What six? Here, monk, when a monk 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 having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I dwell with a mind obsessed by sensual lust, possessed by sensual lust, and I do not understand as it really is the escape from arisen sensual lust. It would be good if the venerable one would teach me the Teaching for the abandoning of sensual lust.' That monk who is worthy of esteem teaches him the Teaching for the abandoning of sensual lust. This, monk, is the first right time to approach and see a monk who is worthy of esteem.

"Furthermore, monk, when a monk 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 having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I dwell with a mind obsessed by ill will, possessed by ill will, and I do not understand as it really is the escape from arisen ill will. It would be good if the venerable one would teach me the Teaching for the abandoning of ill will.' That monk who is worthy of esteem teaches him the Teaching for the abandoning of ill will. This, monk, is the second right time to approach and see a monk who is worthy of esteem.

"Furthermore, monk, when a monk 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 having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I dwell with a mind obsessed by sloth and torpor, possessed by sloth and torpor, and I do not understand as it really is the escape from arisen sloth and torpor. It would be good if the venerable one would teach me the Teaching for the abandoning of sloth and torpor.' That monk who is worthy of esteem teaches him the Teaching for the abandoning of sloth and torpor. This, monk, is the third right time to approach and see a monk who is worthy of esteem.

"Furthermore, monk, when a monk 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 having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I dwell with a mind obsessed by restlessness and remorse, possessed by restlessness and remorse, and I do not understand as it really is the escape from arisen restlessness and remorse. It would be good if the venerable one would teach me the Teaching for the abandoning of restlessness and remorse.' That monk who is worthy of esteem teaches him the Teaching for the abandoning of restlessness and remorse. This, monk, is the fourth right time to approach and see a monk who is worthy of esteem.

"Furthermore, monk, when a monk 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 having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I dwell with a mind obsessed by doubt, possessed by doubt, and I do not understand as it really is the escape from arisen doubt. It would be good if the venerable one would teach me the Teaching for the abandoning of doubt.' That monk who is worthy of esteem teaches him the Teaching for the abandoning of doubt. This, monk, is the fifth right time to approach and see a monk who is worthy of esteem.

"Furthermore, monk, when a monk does not understand that sign by attending to which sign the immediate destruction of the taints occurs, at that time having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I do not understand that sign by attending to which sign the immediate destruction of the taints occurs. It would be good if the venerable one would teach me the Teaching for the destruction of the taints.' That monk who is worthy of esteem teaches him the Teaching for the destruction of the taints. This, monk, is the sixth right time to approach and see a monk who is worthy of esteem. These, monk, are the six right times to approach and see a monk who is worthy of esteem." Seventh.

8. The Second Discourse on the Right Time

28. On one occasion many elder monks were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, when those elder monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "What, friend, is the right time to approach and see a monk who is worthy of esteem?"

When this was said, a certain monk said this to the elder monks - "When, friend, a monk who is worthy of esteem, having returned from his almsround after the meal and having washed his feet, sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him, that is the right time to approach and see a monk who is worthy of esteem."

When this was said, a certain monk said this to that monk - "Friend, this is not the right time to approach and see a monk who is worthy of esteem. When, friend, a monk who is worthy of esteem, having returned from his almsround after the meal and having washed his feet, sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him, at that time the weariness from walking has not yet subsided, and the weariness from the meal has not yet subsided. Therefore, this is not the right time to approach and see a monk who is worthy of esteem. When, friend, a monk who is worthy of esteem, having emerged from seclusion in the evening, sits in the shade of his dwelling, having folded his legs crosswise, straightened his body, and established mindfulness before him, that is the right time to approach and see a monk who is worthy of esteem."

When this was said, a certain monk said this to that monk - "Friend, this is not the right time to approach and see a monk who is worthy of esteem. When, friend, a monk who is worthy of esteem, having emerged from seclusion in the evening, sits in the shade of his dwelling, having folded his legs crosswise, straightened his body, and established mindfulness before him, at that time whatever sign of concentration he attended to during the day, that same sign occurs to him at that time. Therefore, this is not the right time to approach and see a monk who is worthy of esteem. When, friend, a monk who is worthy of esteem, having risen in the last watch of the night, sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him, that is the right time to approach and see a monk who is worthy of esteem."

When this was said, the Venerable Mahākaccāna said this to the elder monks - 'I have heard this directly from the Blessed One, directly I received it - 'There are these six right times, monk, to approach and see a monk who is worthy of esteem."'

"Furthermore, monk, when a monk dwells with a mind obsessed by ill will... He dwells with a mind obsessed by sloth and torpor... He dwells with a mind obsessed by restlessness and remorse... He dwells with a mind obsessed by doubt... When he does not know and see that sign by attending to which sign the immediate destruction of the taints occurs, at that time having approached a monk who is worthy of esteem, he should be spoken to thus: 'Friend, I do not know and see that sign by attending to which sign the immediate destruction of the taints occurs. It would be good if the venerable one would teach me the Teaching for the destruction of the taints.' That monk who is worthy of esteem teaches him the Teaching for the destruction of the taints. This, monk, is the sixth right time to approach and see a monk who is worthy of esteem.

"I have heard this directly from the Blessed One, directly I received it: "These, monk, are the six right times to approach and see a monk who is worthy of esteem." The eighth.

9. The Discourse with Udāyī

29. Then the Blessed One addressed the Venerable Udāyi: "How many bases of recollection are there, Udāyī?" When this was said, the Venerable Udāyī remained silent. For the second time, the Blessed One addressed the Venerable Udāyī - "How many bases of recollection are there, Udāyī?" For the second time, the Venerable Udāyī remained silent. For the third time, the Blessed One addressed the Venerable Udāyī - "How many bases of recollection are there, Udāyī?" For the third time, the Venerable Udāyī remained silent.

Then the Venerable Ānanda said this to the Venerable Udāyī - "Friend Udāyī, the Teacher calls you." "I hear, friend Ānanda, the Blessed One. Here, Venerable Sir, a monk recollects manifold past lives - that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. This, Venerable Sir, is a basis for recollection."

Then the Blessed One addressed the Venerable Ānanda: I knew, Ānanda - 'This misguided person Udāyī does not dwell devoted to the higher mind.' "How many bases of recollection are there, Ānanda?"

"There are five bases of recollection, Venerable Sir. What are the five? Here, Venerable Sir, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the third meditative absorption. This basis of recollection, Venerable Sir, when developed and cultivated in this way, leads to dwelling happily in this very life.

"Furthermore, Venerable Sir, a monk attends to the perception of light, he resolves upon the perception of day: as by day, so by night; as by night, so by day; thus with a mind that is open and uncovered, he develops a luminous mind. This basis of recollection, Venerable Sir, when developed and cultivated in this way, leads to the attainment of knowledge and vision.

"Furthermore, Venerable Sir, a monk examines this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.' This basis of recollection, Venerable Sir, when developed and cultivated in this way, leads to the abandoning of sensual lust.

"Furthermore, Venerable Sir, just as if a monk were to see a corpse thrown aside in a charnel ground, dead for one, two, or three days, bloated, discoloured, and festering. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.'

Just as if one were to see a corpse thrown aside in a charnel ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by dogs, being devoured by jackals, or being devoured by various kinds of living beings. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.'

Just as if one were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together by sinews... etc... a chain of bones smeared with flesh and blood, held together by sinews... etc... a chain of bones stripped of flesh and blood, held together by sinews. bones disconnected and scattered in all directions - here a hand bone, there a foot bone, there a shin bone, there a thigh bone, there a hip bone, there a rib bone, there a backbone, there a shoulder bone, there a neck bone, there a jaw bone, there a tooth bone, there a skull, bones white like conch shells, bones piled up more than a year old, bones rotted and crumbled to powder. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' This basis of recollection, Venerable Sir, when developed and cultivated in this way, leads to the uprooting of the conceit "I am".

"And furthermore, Venerable Sir, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption. This basis of recollection, Venerable Sir, when developed and cultivated in this way, leads to the penetration of the various elements. These, Venerable Sir, are the five bases of recollection."

"Good, good, Ānanda! Therefore, Ānanda, remember this sixth basis of recollection too. Here, Ānanda, a monk moves forward mindfully, steps back mindfully, stands mindfully, sits mindfully, lies down mindfully, and undertakes work mindfully. This basis of recollection, Ānanda, when developed and cultivated in this way, leads to mindfulness and clear comprehension. Ninth.

10. The Discourse on the Unsurpassed

30. "Monks, there are these six unsurpassed things. What are the six? Unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection.

"And what, monks, is the unsurpassed vision? Here, monks, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a jewel treasure, or goes to see various things, or goes to see an ascetic or brahmin of wrong view, wrongly practising. There is indeed, monks, this seeing; I do not say it does not exist. But that seeing, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. But when, monks, one goes to see the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident, this, monks, is unsurpassed among sights for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, when one goes to see the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident. This, monks, is called the unsurpassed vision. Such is the unsurpassed vision.

"And how is there the unsurpassed hearing? Here, monks, someone goes to hear the sound of drums, goes to hear the sound of lutes, goes to hear the sound of singing, or goes to hear various sounds, or goes to hear the teaching of an ascetic or brahmin of wrong view, wrongly practising. There is, monks, this hearing; I do not say it does not exist. But that hearing, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. But when, monks, one goes to hear the teaching of the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident, this, monks, is unsurpassed among hearings for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, when one goes to hear the teaching of the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident. This, monks, is called the unsurpassed hearing. Such is unsurpassed vision, unsurpassed hearing.

"And how is there unsurpassed gain? Here, monks, someone gains a son, gains a wife, gains wealth, or gains various things, or gains faith in ascetics or brahmins of wrong view, wrongly practising. This is a gain, monks; I do not say it is not. But that gain, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. But when, monks, one gains faith in the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident, this, monks, is unsurpassed among gains for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, when one gains faith in the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident. This, monks, is called the unsurpassed gain. Such is unsurpassed vision, unsurpassed hearing, unsurpassed gain.

"And how is there unsurpassed training? Here, monks, someone trains in elephants, trains in horses, trains in chariots, trains in archery, trains in swordsmanship, or trains in various things, or trains under an ascetic or brahmin of wrong view, wrongly practising. There is indeed, monks, this training; I do not say it does not exist. But that training, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. But when, monks, one trains in higher virtue, higher mind, and higher wisdom in the Teaching and discipline proclaimed by the Truth Finder with established faith, established affection, completely devoted and confident, this, monks, is unsurpassed among trainings for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, when one trains in higher virtue, higher mind, and higher wisdom in the Teaching and discipline proclaimed by the Truth Finder with established faith, established affection, completely devoted and confident. This, monks, is called the unsurpassed training. Such is unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training.

"And how is there unsurpassed service? Here, monks, someone serves a noble, serves a brahmin, serves a householder, or serves various others, or serves an ascetic or brahmin of wrong view, wrongly practising. There is this service, monks; I do not say it does not exist. But that service, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion... does not lead to Nibbāna. But when, monks, one serves the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident, this, monks, is unsurpassed among services for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, when one serves the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident. This, monks, is called the unsurpassed service. Such is unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service.

"And how is there unsurpassed recollection? Here, monks, someone recollects gaining a son, recollects gaining a wife, recollects gaining wealth, or recollects gaining various things, or recollects an ascetic or brahmin of wrong view, wrongly practising. There is that recollection, monks; I do not say it does not exist. But that recollection, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. But when, monks, one recollects the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident, this, monks, is unsurpassed among recollections for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, when one recollects the Truth Finder or a disciple of the Truth Finder with established faith, established affection, completely devoted and confident. This, monks, is called the unsurpassed recollection. These, monks, are the six unsurpassed things."

"Those who have gained the unsurpassed vision, and the unsurpassed hearing;

Having gained the unsurpassed gain, delighting in unsurpassed training.

"Established in service, they develop recollection;

Connected with seclusion, secure, leading to the Deathless.

"Rejoicing in diligence, alert and restrained in virtue;

They indeed in time experience, where suffering ceases." tenth;

The Chapter on the Unsurpassed Things.

Here is its summary -

Sāmaka and non-decline, fear, Himavā and recollection;

Kaccāna and two occasions, Udāyī with the unsurpassed.

4. The Chapter on Deities

1. The Discourse on the Trainee

31. "Monks, these six things lead to the decline of a monk who is a trainee. What six? Delight in work, delight in talk, delight in sleep, delight in company, unguarded sense faculties, and lack of moderation in eating - these, monks, are the six things that lead to the decline of a monk who is a trainee.

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

2. First Discourse on Non-Decline

32. Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -

"Venerable Sir, these six things lead to the non-decline of a monk. What six? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for diligence, reverence for hospitality - these, Venerable Sir, are the six things that lead to the non-decline of a monk." This is what that deity said. The Teacher approved. Then that deity, "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that deity said this to me - 'Venerable Sir, these six things lead to the non-decline of a monk. What six? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for diligence, reverence for hospitality - these, Venerable Sir, are the six things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

"One who reveres the Teacher and the teaching, and has deep reverence for the Community;

A monk who reveres diligence and reveres hospitality;

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

3. The Second Discourse on Non-decline

33. "Last night, monks, a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that deity said this to me - 'Venerable Sir, these six things lead to the non-decline of a monk. What six? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for moral shame, reverence for fear of wrongdoing - these, Venerable Sir, are the six things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

"One who reveres the Teacher and the teaching, and has deep reverence for the Community;

Endowed with moral shame and fear of wrongdoing, deferential and reverential;

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

4. The Mahāmoggallāna Discourse

34. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, as the Venerable Mahāmoggallāna was alone in seclusion, this reflection arose in his mind - "Which deities have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"? Now on that occasion a monk named Tissa, who had recently died, had been reborn in a certain brahmā world. There too they know him thus: "Brahmā Tissa is of great spiritual power, of great might."

Then the Venerable Mahāmoggallāna - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from Jetavana and appeared in that brahmā world. The brahmā Tissa saw the Venerable Mahāmoggallāna coming from afar. Having seen him, he said this to the Venerable Mahāmoggallāna - "Come, friend Moggallāna; welcome, friend Moggallāna; it has been a long time, friend Moggallāna; since you took the opportunity to come here. Please sit down, friend Moggallāna, this seat has been prepared." The Venerable Mahāmoggallāna sat down on the prepared seat. The brahmā Tissa too, having paid homage to the Venerable Mahāmoggallāna, sat down to one side. When the brahmā Tissa was seated to one side, the Venerable Mahāmoggallāna said this to him -

"Tissa, which deities have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"? "Friend Moggallāna, the deities of the Four Great Kings have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"?

"Tissa, do all the deities of the Four Great Kings have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"? "Friend Moggallāna, not all the deities of the Four Great Kings have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' Friend Moggallāna, those deities of the Four Great Kings who are not possessed of confirmed confidence in the Buddha, not possessed of confirmed confidence in the Teaching, not possessed of confirmed confidence in the Community, not possessed of virtues dear to the noble ones, they do not have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' But, friend Moggallāna, those deities of the Four Great Kings who are possessed of confirmed confidence in the Buddha, possessed of confirmed confidence in the Teaching, possessed of confirmed confidence in the Community, possessed of virtues dear to the noble ones, they have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"?

"Tissa, do only the deities of the Four Great Kings have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination' or do the deities of the Thirty-three...etc... the Yāma deities... the Tusita deities... the deities who delight in creation... the deities who wield power over others' creations have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"? "Friend Moggallāna, even the deities who wield power over others' creations have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"?

"Tissa, do all the deities who wield power over others' creations have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"? "Friend Moggallāna, not all the deities who wield power over others' creations have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' Friend Moggallāna, those deities who wield power over others' creations who are not possessed of confirmed confidence in the Buddha, not possessed of confirmed confidence in the Teaching, not possessed of confirmed confidence in the Community, not possessed of virtues dear to the noble ones, they do not have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' But, friend Moggallāna, those deities who wield power over others' creations who are possessed of confirmed confidence in the Buddha, possessed of confirmed confidence in the Teaching, possessed of confirmed confidence in the Community, possessed of virtues dear to the noble ones, they have such knowledge - 'stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination'"?

Then the Venerable Mahāmoggallāna, having delighted in and approved of the brahmā Tissa's words - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared in Jetavana." Fourth.

5. Discourse on What Pertains to True Knowledge

35. "Monks, there are these six things pertaining to true knowledge. What six? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation - these, monks, are the six things pertaining to true knowledge." Fifth.

6. The Discourse on the Roots of Dispute

36. "Monks, there are these six roots of dispute. What are the six? Here, monks, a monk is prone to anger and resentful. When, monks, a monk is prone to anger and resentful, he dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training. When, monks, a monk dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training, he creates dispute in the Community; whatever dispute there is, it is for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. If, monks, you should see such a root of dispute either in yourselves or externally, Then, monks, you should strive for the abandoning of that evil root of dispute. If, monks, you should not see such a root of dispute either in yourselves or externally, then you should practise for the future non-arising of that evil root of dispute. Thus there comes to be the abandoning of that evil root of dispute. Thus there comes to be the future non-arising of that evil root of dispute.

"Furthermore, monks, a monk is contemptuous and insolent... etc... is envious and miserly... is crafty and deceitful... has evil desires and wrong views... holds firmly to his own views, holds on tenaciously, and is difficult to release. When, monks, a monk holds firmly to his own views, holds on tenaciously, and is difficult to release, he dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training. When, monks, a monk dwells without reverence and deference towards the Teacher, towards the Teaching... etc... dwells without reverence and deference towards the Community, and is not one who fulfils the training, he creates dispute in the Community; whatever dispute there is, it is for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings. If, monks, you should see such a root of dispute either in yourselves or externally, Then, monks, you should strive for the abandoning of that evil root of dispute. If, monks, you should not see such a root of dispute either in yourselves or externally. Then, monks, you should practise for the future non-arising of that evil root of dispute. Thus there comes to be the abandoning of that evil root of dispute. Thus there comes to be the future non-arising of that evil root of dispute. These, monks, are the six roots of dispute." Sixth.

7. The Discourse on the Six-Factored Gift

37. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the woman lay follower Nandamātā of Veḷukaṇḍakī was establishing a gift endowed with six factors in the Community of monks headed by Sāriputta and Moggallāna. The Blessed One saw with the divine eye, which is purified and surpasses the human, the woman lay follower Nandamātā of Veḷukaṇḍakī establishing a gift endowed with six factors in the Community of monks headed by Sāriputta and Moggallāna. Having seen this, he addressed the monks: "Monks, this woman lay follower Nandamātā of Veḷukaṇḍakī is establishing a gift endowed with six factors in the Community of monks headed by Sāriputta and Moggallāna."

"And how, monks, is a gift endowed with six factors? Here, monks, there are three factors of the giver and three factors of the recipients. What are the three factors of the giver? Here, monks, the giver is glad before giving, while giving makes the mind confident, and after giving is elated. These are the three factors of the giver.

What are the three factors of the recipients? Here, monks, the recipients are either without lust or practising for the removal of lust, either without hatred or practising for the removal of hatred, either without delusion or practising for the removal of delusion. These are the three factors of the recipients. Such are the three factors of the giver and the three factors of the recipients. This, monks, is how a gift is endowed with six factors.

"For such a gift endowed with six factors, monks, 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 such a gift endowed with six factors, 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."

"Glad before giving, while giving makes the mind confident;

After giving one is elated - this is the success of the sacrifice.

"Those free from lust, free from hate, free from delusion, taintless;

The field of sacrifice is successful, the restrained ones living the holy life.

"Having washed oneself, having given with one's own hands;

This sacrifice is of great fruit both for oneself and others.

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

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

8. The Discourse on Self-Doer

38. Then a certain brahmin 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, that brahmin said this to the Blessed One - "Indeed, Master Gotama, I hold such a doctrine and view: 'There is no self-doer, there is no other-doer.'" "Brahmin, I have neither seen nor heard of anyone holding such a doctrine and view. For how could anyone who walks back and forth by himself say: 'There is no self-doer, there is no other-doer!'

"What do you think, brahmin, is there an element of initiative?" "Yes, sir." "When there is the element of initiative, are beings who initiate discerned?" "Yes, sir." "When, brahmin, there is the element of initiative and beings who initiate are discerned, this is beings' self-doing, this is their doing by others."

"What do you think, brahmin, is there an element of endeavour...etc... is there an element of exertion... is there an element of strength... is there an element of stability... is there an element of undertaking?" "Yes, sir." "When there is the element of undertaking, are beings who undertake discerned?" "Yes, sir." "When, brahmin, there is the element of undertaking and beings who undertake are discerned, this is beings' self-doing, this is their doing by others."

"Brahmin, I have neither seen nor heard of anyone holding such a doctrine and view. For how could anyone who walks back and forth by himself say: 'There is no self-doer, there is no other-doer.'"

"Excellent, Master Gotama...etc... from this day forward for life who has gone for refuge." The eighth.

9. The Discourse on Causation

39. "Monks, there are these three sources for the arising of actions. What are the three? Greed is a source for the arising of actions, hatred is a source for the arising of actions, delusion is a source for the arising of actions. Monks, non-greed does not arise from greed; rather, monks, only greed arises from greed. Monks, non-hatred does not arise from hatred; rather, monks, only hatred arises from hatred. Monks, non-delusion does not arise from delusion; rather, monks, only delusion arises from delusion. Monks, through actions born of greed, actions born of hatred, actions born of delusion, neither deities appear, nor human beings appear, nor any other good destinations. Rather, monks, through actions born of greed, actions born of hatred, actions born of delusion, hell appears, the animal realm appears, the domain of ghosts appears, or any other bad destinations. These, monks, are the three sources for the arising of actions.

"Monks, there are these three sources for the arising of actions. What are the three? Non-greed is a source for the arising of actions, non-hatred is a source for the arising of actions, non-delusion is a source for the arising of actions. Monks, greed does not arise from non-greed; rather, monks, only non-greed arises from non-greed. Monks, hatred does not arise from non-hatred; rather, monks, only non-hatred arises from non-hatred. Monks, delusion does not arise from non-delusion; rather, monks, only non-delusion arises from non-delusion. Monks, through actions born of non-greed, actions born of non-hatred, actions born of non-delusion, hell does not appear, the animal realm does not appear, the domain of ghosts does not appear, nor any other bad destinations. Rather, monks, through actions born of non-greed, actions born of non-hatred, actions born of non-delusion, deities appear, human beings appear, and other good destinations. These, monks, are the three sources for the arising of actions." Ninth.

10. The Discourse to Kimila

40. Thus have I heard - On one occasion the Blessed One was dwelling at Kimila in the Nicula 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 diligence, dwell without reverence and deference towards hospitality. 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 diligence, dwell with reverence and deference towards hospitality. This, Kimila, is the reason, this is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching lasts long." Tenth.

11. The Log Discourse

41. Thus have I heard - On one occasion the Venerable Sāriputta was dwelling at Rājagaha on Vulture Peak mountain. Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, while descending from Vulture Peak mountain together with several monks, saw a large log in a certain place. Having seen this, he addressed the monks: "Do you see, friends, that large log?" "Yes, friend."

"Friends, a monk with spiritual power, who has mastery of mind, could, if he wished, resolve upon that log as just earth. What is the reason for this? Friend, there is the earth element in that log, in dependence on which a monk with spiritual power, who has mastery of mind, could resolve upon that log as just earth. Friends, a monk with spiritual power, who has mastery of mind, could, if he wished, resolve upon that log as just water... etc... as just fire... as just air... as just beautiful... as just foul. What is the reason for this? Friend, there is the element of foulness in that log, in dependence on which a monk with spiritual power, who has mastery of mind, could resolve upon that log as just foul." Eleventh.

12. The Discourse About Nāgita

42. 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 and 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...etc... the Enlightened One, the Blessed One.' This world with its deities...etc... it is good to see 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, let him take delight in that dung-like pleasure, that pleasure of drowsiness, that 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, Venerable Sir, 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, let him take delight in that dung-like pleasure, that pleasure of drowsiness, that pleasure of gain, honour and praise.

Here, Nāgita, I see a monk dwelling at the village outskirts sitting concentrated. This occurs to me, Nāgita - 'Now a monastery attendant or a novice will attend to this venerable one and make him emerge from that concentration.' Therefore, Nāgita, I am not pleased with that monk's dwelling at the village outskirts. But here, Nāgita, I see a forest-dwelling monk sitting nodding in the forest. This occurs to me, Nāgita - 'Now this venerable one, having dispelled this weariness of drowsiness, will attend just to the perception of forest, to unity.' Therefore, Nāgita, I am pleased with that monk's dwelling in the forest.

But here, Nāgita, I see a forest-dwelling monk sitting unconcentrated in the forest. This occurs to me, Nāgita - 'Now this venerable one will either concentrate his unconcentrated mind, or will protect his concentrated mind.' Therefore, Nāgita, I am pleased with that monk's dwelling in the forest.

But here, Nāgita, I see a forest-dwelling monk sitting concentrated in the forest. This occurs to me, Nāgita - 'Now this venerable one will either liberate his unliberated mind, or will protect his liberated mind.' Therefore, Nāgita, I am pleased with that monk's dwelling in the forest.

But here, Nāgita, I see a monk dwelling at the village outskirts who receives robes, almsfood, lodgings, and medicinal requisites. Desiring that gain, honour and praise, he abandons seclusion, he abandons remote lodgings in forests and woodland thickets; Having entered a village, town, or royal city, he makes his dwelling there. Therefore, Nāgita, I am not pleased with that monk's dwelling at the village outskirts.

But here, Nāgita, I see a forest-dwelling monk who receives robes, almsfood, lodgings, and medicinal requisites. Having rejected that gain, honour and praise, he does not abandon seclusion, he does not abandon remote lodgings in forests and woodland thickets. Therefore, Nāgita, I am pleased with that monk's dwelling in the forest. When, Nāgita, I am travelling on a road and do not see anyone in front or behind, at that time, Nāgita, I am at ease even for the purpose of urinating and defecating. Twelfth.

The Chapter on Deities, Fourth.

Here is its summary -

Two trainees, non-decline, Moggallāna, pertaining to true knowledge;

Dispute, giving, self-maker, source, Kimila, mass of wood, and Nāgita.

5. The Chapter on Dhammika

1. The Discourse on the Dragon

43. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from the alms round after the meal, he addressed the Venerable Ānanda: "Come, Ānanda, let us go to the Eastern Park, the mansion of Migāra's mother, for the day's abiding." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

Then the Blessed One together with the Venerable Ānanda approached the Eastern Park, the mansion of Migāra's mother. Then the Blessed One in the evening, having emerged from seclusion, addressed the Venerable Ānanda: "Come, Ānanda, let us go to the Eastern Gatehouse to bathe our limbs." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One together with the Venerable Ānanda approached the Eastern Gatehouse to bathe their limbs. Having bathed their limbs at the Eastern Gatehouse and having come out, he stood in one robe drying his limbs.

Now on that occasion King Pasenadi of Kosala's elephant named Seta was coming out from the Eastern Gatehouse accompanied by the playing and beating of great musical instruments. Some people seeing it said this - "Indeed, sir, the king's elephant is handsome; Indeed, sir, the king's elephant is beautiful to behold; Indeed, sir, the king's elephant is graceful; Indeed, sir, the king's elephant is well-proportioned!" When this was said, the Venerable Udāyī said this to the Blessed One - "Venerable Sir, is it only when people see a huge and massive well-proportioned elephant that they say: 'Indeed, sir, this is an arahant,' or do they say this when they see any other huge and massive well-proportioned being: 'Indeed, sir, this is an arahant'?" "When people see a huge and massive well-proportioned elephant, Udāyī, they say: 'Indeed, sir, this is an arahant!' When they see a huge and massive horse, Udāyī...etc... When they see a huge and massive ox, Udāyī...etc... When they see a huge and massive serpent, Udāyī...etc... When they see a huge and massive tree, Udāyī...etc... When people see a huge and massive well-proportioned human being, Udāyī, they say: 'Indeed, sir, this is an arahant!' However, Udāyī, I call one an 'arahant' who does no wrong by body, speech, or mind in the world with its deities, Māra, and Brahmā, in this generation with its ascetics and brahmins, its deities and human beings."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One - However, Udāyī, I call one an 'arahant' who does no wrong by body, speech, or mind in the world with its deities, Māra, and Brahmā, in this generation with its ascetics and brahmins, its deities and human beings." Venerable Sir, I rejoice in these verses about this well-spoken statement of the Blessed One -

"The Enlightened One, born as a human being, self-tamed and concentrated;

Walking on the divine path, delighting in the peace of mind.

"Him do human beings revere, who has gone beyond all phenomena;

Even deities revere him, thus have I heard from the worthy ones.

"One who has transcended all fetters, come from the forest to the forestless;

Delighting in renunciation from sensual pleasures, freed like gold from stone.

"The dragon surpasses all, like the Himalayas other mountains;

Among all those named dragon, he of true name is unsurpassed.

"I shall praise the dragon to you, for he does no wrong;

Mildness and harmlessness are the two feet of the dragon.

"Austerity and the holy life are the dragon's other conduct;

Faith is his trunk, the great arahant, with equanimity as his white tusks.

Mindfulness is his neck, wisdom his head, investigation and reflection on the Teaching;

The Teaching is his belly with ardour, and seclusion is his tail.

He is a meditator delighting in breathing, internally well concentrated;

Going, the arahant is concentrated, standing, the arahant is concentrated.

Lying down, the arahant is concentrated, and also when seated, he is concentrated;

The arahant is restrained in all things, this is the arahant's attainment.

He eats what is blameless, does not eat what is blameworthy;

Having received food and clothing, he avoids storing them up.

Having cut off all fetters, small and large, every bond;

Wherever he goes, he goes without concern.

"Just as a lotus born in water grows;

Unsullied by the water, fragrant and delightful.

"Just so the Enlightened One, well-born in the world, dwells in the world;

Unsullied by the world, like a lotus by water.

"Like a great fire that burns, it comes to rest without nutriment;

When formations are stilled, he is called 'quenched'.

"This simile conveys the meaning, taught by the wise;

Great dragons will understand the dragon taught by the dragon.

"Without lust, without hate, without delusion, taintless;

The dragon, abandoning the body, will attain final Nibbāna, taintless." first;

2. The Discourse on Migasālā

44. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, went to the female lay follower Migasālā's residence; having approached, he sat down on the prepared seat. Then the female lay follower Migasālā approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the female lay follower Migasālā said this to the Venerable Ānanda -

"How indeed, Venerable Ānanda, is this Teaching to be understood as taught by the Blessed One, wherein one who lives the holy life and one who does not live the holy life both have exactly the same destination in the future life? "Venerable Sir, my father Purāṇa lived the holy life, keeping far away, abstaining from sexual intercourse, from village practices. When he died, he was declared by the Blessed One to have been reborn in the Tusita realm as a once-returner being. Venerable Sir, my uncle Isidatta did not live the holy life, but was content with his wife. When he too died, he was declared by the Blessed One to have been reborn in the Tusita realm as a once-returner. "How indeed, Venerable Ānanda, is this Teaching to be understood as taught by the Blessed One, wherein one who lives the holy life and one who does not live the holy life both have exactly the same destination in the future life?" "Sister, this is how it was declared by the Blessed One."

Then the Venerable Ānanda, having received almsfood at the female lay follower Migasālā's residence, rose from his seat and departed. Then the Venerable Ānanda, having returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I went to the female lay follower Migasālā's residence; having approached, I sat down on the prepared seat. Then, Venerable Sir, the female lay follower Migasālā approached me; having approached, he paid homage to me and sat down to one side. Seated to one side, Venerable Sir, the female lay follower Migasālā said this to me - 'How indeed, Venerable Ānanda, is this Teaching to be understood as taught by the Blessed One, wherein one who lives the holy life and one who does not live the holy life both have exactly the same destination in the future life. "Venerable Sir, my father Purāṇa lived the holy life, keeping far away, abstaining from sexual intercourse, from village practices. When he died, he was declared by the Blessed One to have been reborn in the Tusita realm as a once-returner. Venerable Sir, my uncle Isidatta did not live the holy life, but was content with his wife. When he too died, he was declared by the Blessed One to have been reborn in the Tusita realm as a once-returner. How indeed, Venerable Ānanda, is this Teaching to be understood as taught by the Blessed One, wherein one who lives the holy life and one who does not live the holy life both have exactly the same destination in the future life?' When this was said, Venerable Sir, I said this to the female lay follower Migasālā - 'Sister, this is how it was declared by the Blessed One.'

"And who is the female lay follower Migasālā - foolish, incompetent, with a mother's thoughts, thinking like a mother - to understand the knowledge of the assessment of individuals? These six individuals, Ānanda, exist and are found in the world.

What six? Here, Ānanda, a certain individual is peaceful and pleasant to live with, and fellow spiritual practitioners delight in dwelling together with him. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here again, Ānanda, a certain individual is peaceful and pleasant to live with, and fellow spiritual practitioners delight in dwelling together with him. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not for deterioration.

"There, Ānanda, those who measure, measure: 'these are the same qualities and those are the same qualities, why is one inferior and one sublime!' For this, Ānanda, will lead to their harm and suffering for a long time.

"There, Ānanda, that individual who is peaceful and pleasant to live with, and fellow spiritual practitioners delight in dwelling together with him, who has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. This individual, Ānanda, is more excellent and more sublime than that previous individual. What is the reason for this? The stream of the Teaching carries this individual along, Ānanda, and who except the Truth Finder would know the interval! Therefore, Ānanda, do not be ones who measure individuals; do not take measure of individuals. One who takes measure of individuals, Ānanda, is destroyed. Either I, Ānanda, should take measure of individuals, or one who is like me.

Here, Ānanda, in some individual anger and conceit have been overcome, yet from time to time states of greed arise in him. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here, Ānanda, in some individual anger and conceit have been overcome, yet from time to time states of greed arise in him. He has accomplished through learning... etc... not liable to deterioration.

"There, Ānanda, those who measure, measure... etc... or one who is like me.

"Here, Ānanda, in some individual anger and conceit have been overcome, yet from time to time verbal formations arise in him. He has not accomplished through learning... etc... and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

"Here, Ānanda, in some individual anger and conceit have been overcome, yet from time to time verbal formations arise in him. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not for deterioration.

"There, Ānanda, those who measure, measure: 'these are the same qualities and those are the same qualities. Why is one inferior and one sublime?' For this, Ānanda, will lead to their harm and suffering for a long time.

"There, Ānanda, in that individual who has overcome anger and conceit, yet from time to time verbal formations arise in him, he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. This individual, Ānanda, is more excellent and more sublime than that previous individual. What is the reason for this? The stream of the Teaching carries this individual along, Ānanda. Who except the Truth Finder would know the interval! Therefore, Ānanda, do not be ones who measure individuals; do not take measure of individuals. One who takes measure of individuals, Ānanda, is destroyed. Either I, Ānanda, should take measure of individuals, or one who is like me.

And who is the female lay follower Migasālā - foolish, incompetent, with a mother's thoughts, thinking like a mother - to understand the knowledge of the assessment of individuals! These six individuals, Ānanda, exist and are found in the world.

"Whatever kind of virtuous behaviour, Ānanda, Purāṇa was endowed with, with that same kind of virtuous behaviour Isidatta would have been endowed. Here Purāṇa did not even know Isidatta's retentiveness. And whatever kind of wisdom, Ānanda, Isidatta was endowed with, with that same kind of wisdom Purāṇa would have been endowed. Here Isidatta did not even know Purāṇa's retentiveness. Thus, Ānanda, these individuals were both deficient in one factor." The second.

3. The Discourse on Debt

45. "Monks, is poverty suffering in the world for one who enjoys sensual pleasures?" "Yes, Venerable Sir." "And when, monks, one who is poor, destitute and needy takes on debt, is taking on debt also suffering in the world for one who enjoys sensual pleasures?" "Yes, Venerable Sir." "And when, monks, one who is poor, destitute and needy, having taken on debt, promises interest, is interest also suffering in the world for one who enjoys sensual pleasures?" "Yes, Venerable Sir." "And when, monks, one who is poor, destitute and needy, having promised interest, does not pay the interest when it is due, they press him for payment; is being pressed for payment also suffering in the world for one who enjoys sensual pleasures?" "Yes, Venerable Sir." "And when, monks, one who is poor, destitute and needy, being pressed does not pay, they pursue him; is being pursued also suffering in the world for one who enjoys sensual pleasures?" "Yes, Venerable Sir." "And when, monks, one who is poor, destitute and needy, being pursued does not pay, they imprison him; is imprisonment also suffering in the world for one who enjoys sensual pleasures?" "Yes, Venerable Sir."

"Thus, monks, poverty is suffering in the world for one who enjoys sensual pleasures, taking on debt is suffering in the world for one who enjoys sensual pleasures, interest is suffering in the world for one who enjoys sensual pleasures, being pressed for payment is suffering in the world for one who enjoys sensual pleasures, being pursued is suffering in the world for one who enjoys sensual pleasures, imprisonment is suffering in the world for one who enjoys sensual pleasures; Even so, monks, for anyone who has no faith in wholesome states, no sense of shame in wholesome states, no fear of wrongdoing in wholesome states, no energy in wholesome states, no wisdom in wholesome states - this is called, monks, in the noble discipline, one who is poor, destitute and needy.

That one, monks, who is poor, destitute and needy, lacking faith in wholesome states, lacking sense of shame in wholesome states, lacking fear of wrongdoing in wholesome states, lacking energy in wholesome states, lacking wisdom in wholesome states, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. This I say is his taking on debt.

Due to concealing that bodily misconduct, he sets his evil desire: He wishes "may they not know me," he intends "may they not know me," he speaks "may they not know me," he makes bodily exertion "may they not know me." Due to concealing that verbal misconduct...etc... Due to concealing that mental misconduct...etc... He makes bodily exertion "may they not know me." This I say is his increase.

The virtuous spiritual companions said this to him: 'This venerable one is of such conduct, of such behaviour.' This I say is his accusation.

When he has gone to the forest, to the root of a tree, or to an empty hut, evil unwholesome thoughts accompanied by regret beset him. This I say is his being pursued.

That one, monks, who is poor, destitute and needy, having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, is bound either in the bondage of hell or in the bondage of the animal realm. Monks, I do not see any other single bondage so cruel, so harsh, so obstructive to the achievement of unsurpassed security from bondage as this: the bondage of hell or the bondage of the animal realm.

Poverty is suffering in the world, and so is taking loans, it is said;

The poor person, having taken a loan, while enjoying it, is tormented.

Then they pursue him, and he meets with imprisonment;

This is indeed a painful bondage, for those who yearn for sensual gains.

Just so in the noble discipline, one who is found without faith;

Shameless and without fear of wrongdoing, determined on evil actions.

Having done bodily misconduct, and verbal misconduct;

Having done mental misconduct, he wishes "may they not know me."

He creeps about with body, speech, and mind;

Increasing evil actions, here and there repeatedly.

That evil-doer, unwise, knowing his own misdeeds;

The poor person, having taken a loan, while enjoying it, is tormented.

Then painful mental intentions pursue him;

Whether in village or forest, born of his regret.

That evil-doer, unwise, knowing his own misdeeds;

Having gone to some realm of rebirth, or is bound in hell.

This indeed is a painful bondage, from which the wise person is freed;

With wealth righteously gained, giving while gladdening the mind.

"Both ways he takes hold, the faithful householder;

For welfare in this very life, and for happiness in the life to come;

Thus for householders, generosity increases merit.

Just so in the noble discipline, one in whom faith is established;

One with moral shame and fear of wrongdoing, wise and restrained in virtue.

This one in the noble discipline, is called 'one who lives happily';

Having gained unworldly happiness, one establishes equanimity.

Having abandoned the five hindrances, constantly of aroused energy;

Having entered the meditative absorptions, one-pointed, alert and mindful.

Having known thus as it really is, in the destruction of all fetters;

Completely without clinging, the mind is rightly liberated.

For such a one rightly liberated, if there is knowledge;

'Unshakable is my liberation', with the destruction of the fetter of existence.

"This is the supreme knowledge, this is unsurpassed happiness;

Sorrowless, stainless, secure, this is the highest freedom from debt." Third;

4. Discourse with Mahācunda

46. Thus have I heard - On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sayaṃjāti. There the Venerable Mahācunda addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahācunda. The Venerable Mahācunda said this:

"Here, friends, monks devoted to the teachings disparage meditating monks - 'These ones saying "We are meditators, we are meditators" meditate, meditate deeply, meditate upon, meditate wrongly. What do they meditate on, why do they meditate, how do they meditate?' In that case neither the monks devoted to the Teaching nor the meditating monks gain confidence, and they are not practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings.

"Here again, friends, meditating monks disparage monks devoted to the Teaching - "These are devoted to the Teaching, devoted to the Teaching," they say, being haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering minds, with uncontrolled faculties. "What are these ones devoted to the Teaching, who are these ones devoted to the Teaching, how are these ones devoted to the Teaching?" In that case neither the meditating monks nor the monks devoted to the Teaching gain confidence, and they are not practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings.

"Here again, friends, monks devoted to the Teaching speak praise only of monks devoted to the Teaching, they do not speak praise of meditating monks. In that case neither the monks devoted to the Teaching nor the meditating monks gain confidence, and they are not practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings.

"Here again, friends, meditating monks speak praise only of meditating monks, they do not speak praise of monks devoted to the Teaching. In that case neither the meditating monks nor the monks devoted to the Teaching gain confidence, and they are not practising for the welfare of many people, for the happiness of many people, for the good, welfare and happiness of devas and human beings.

"Therefore, friend, you should train thus: 'Being devoted to the Teaching, we shall speak praise of meditating monks.' This is how you should train, friends. What is the reason for this? These individuals are wonderful, friends, hard to find in the world, who dwell having touched the Deathless element with the body. Therefore, friend, you should train thus: 'Being meditators, we shall speak praise of monks devoted to the Teaching.' This is how you should train, friends. What is the reason for this? These individuals are wonderful, friends, hard to find in the world, who see by penetrating with wisdom the deep meaning of terms." Fourth.

5. First Discourse on the Directly Visible

47. Then the wanderer Moḷiyasīvaka approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Moḷiyasīvaka said this to the Blessed One - "'Directly visible Teaching, directly visible Teaching,' Venerable Sir, it is said. To what extent, Venerable Sir, is the Teaching directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?"

"Then, Sīvaka, I shall question you about this very matter. Answer as you think fit. "What do you think, Sīvaka, when greed is present internally, do you understand: 'Greed is present internally in me'; when greed is not present internally, do you understand: 'Greed is not present internally in me'?" "Yes, Venerable Sir." "When you understand, Sīvaka, when greed is present internally: 'Greed is present internally in me'; when greed is not present internally: 'Greed is not present internally in me' - In this way too, Sīvaka, the Teaching is directly visible...etc...

"What do you think, Sīvaka, when hatred is present internally...etc... when delusion is present internally...etc... when states of greed are present internally...etc... when states of hatred are present internally...etc... "When states of delusion are present internally, do you understand: 'States of delusion are present internally in me'; when states of delusion are not present internally, do you understand: 'States of delusion are not present internally in me'?" "Yes, Venerable Sir." "When you understand, Sīvaka, when states of delusion are present internally: 'States of delusion are present internally in me'; when states of delusion are not present internally: 'States of delusion are not present internally in me' - in this way, Sīvaka, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

"Excellent, Venerable Sir, excellent, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." Fifth.

6. Second Discourse on the Directly Visible

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

"Then, brahmin, I shall question you about this very matter. Answer as you think fit. "What do you think, brahmin, when lust is present internally, do you understand: 'Lust is present internally in me'; when lust is not present internally, do you understand: 'Lust is not present internally in me'?" "Yes, sir." "When you understand, brahmin, when lust is present internally: 'Lust is present internally in me'; when lust is not present internally: 'Lust is not present internally in me' - In this way too, brahmin, the Teaching is directly visible...etc...

"What do you think, brahmin, when hatred is present internally...etc... when delusion is present internally...etc... when bodily corruption is present internally...etc... when verbal corruption is present internally...etc... "When mental corruption is present internally, do you understand: 'Mental corruption is present internally in me'; when mental corruption is not present internally, do you understand: 'Mental corruption is not present internally in me'?" "Yes, sir." "When you understand, brahmin, when mental corruption is present internally: 'Mental corruption is present internally in me'; when mental corruption is not present internally: 'Mental corruption is not present internally in me' - in this way, brahmin, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

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

7. The Discourse on Security

49. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Khema and the Venerable Sumana were dwelling at Sāvatthī in the Dark Forest. Then the Venerable Khema and the Venerable Sumana approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Khema said this to the Blessed One -

"Venerable Sir, for a monk who is worthy, with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, it does not occur to him - 'I have superiors, or I have equals, or I have inferiors.'" This is what the Venerable Khema said. The Teacher approved. Then the Venerable Khema, "The Teacher approves of me," and having risen from his seat, having paid homage to the Blessed One, having circumambulated him, departed.

Then the Venerable Sumana, soon after the Venerable Khema had left, said this to the Blessed One - "Venerable Sir, for a monk who is worthy, with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, it does not occur to him - 'I have no superiors, or I have no equals, or I have no inferiors.'" This is what the Venerable Sumana said. The Teacher approved. Then the Venerable Sumana, "The Teacher approves of me," and having risen from his seat, having paid homage to the Blessed One, having circumambulated him, departed.

Then the Blessed One addressed the monks when the Venerable Khema and the Venerable Sumana had just left - "This, monks, is how clansmen declare final knowledge. The meaning has been stated and the self has not been brought in. Yet some foolish men here seem to declare final knowledge while laughing. Later they fall into vexation."

"Not raised up, not lowered down, they are not brought to equality;

Birth is destroyed, the holy life has been lived, they live freed from the fetters." seventh;

8. Discourse on Restraint of the Faculties

50. "Monks, when restraint of the faculties is absent, for one who has failed in restraint of the faculties, virtuous behaviour lacks its proximate cause; when virtuous behaviour is absent, for one 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, when restraint of the faculties is absent, for one who has failed in restraint of the faculties, virtuous behaviour lacks its proximate cause...etc... the knowledge and vision of liberation.

"Monks, when there is restraint of the faculties, for one accomplished in restraint of the faculties, virtuous behaviour possesses its proximate cause; When there is virtuous behaviour, for one 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, when there is restraint of the faculties, for one accomplished in restraint of the faculties, virtuous behaviour possesses its proximate cause...etc... knowledge and vision of liberation." The eighth.

9. The Discourse on Ānanda

51. 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 get to hear teachings not heard before, does not forget the teachings he has heard, brings to mind the teachings he has previously touched with the mind, and understands what was not understood?" 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 learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. He teaches the Teaching to others in detail as he has heard it and learned it, he makes others recite the Teaching in detail as he has heard it and learned it, he recites in detail the Teaching as he has heard it and learned it, he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. He spends the rains retreat in a dwelling where elder monks reside who are learned, heirs to the tradition, experts in the Teaching, experts in the Vinaya, experts in the codes. From time to time he approaches them and asks and questions them: 'How is this, Venerable Sir; what is the meaning of this?' Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel his doubt about numerous doubtful points. To this extent, friend Sāriputta, does a monk get to hear teachings not heard before, does not forget the teachings he has heard, brings to mind the teachings he has previously touched with the mind, and understands what was not understood."

"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 six qualities. For the Venerable Ānanda learns the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. The Venerable Ānanda teaches the Teaching to others in detail as he has heard it and learned it, the Venerable Ānanda makes others recite the Teaching in detail as he has heard it and learned it, the Venerable Ānanda recites in detail the Teaching as he has heard it and learned it, the Venerable Ānanda thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. The Venerable Ānanda spends the rains retreat in a dwelling where elder monks reside who are learned, heirs to the tradition, experts in the Teaching, experts in the Vinaya, experts in the codes. From time to time he approaches them and asks and questions them - 'How is this, Venerable Sir; what is the meaning of this?' They reveal to the Venerable Ānanda what has not been revealed, make clear what has not been made clear, and dispel his doubt about numerous doubtful points." Ninth.

10. The Discourse on Warriors

52. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -

"Master Gotama, what is the intention of warriors, what is their examination, what is their standpoint, what is their adherence, what is their final goal?" "Warriors, brahmin, have wealth as their intention, wisdom as their examination, power as their standpoint, earth as their adherence, and sovereignty as their final goal."

"But Master Gotama, what is the intention of brahmins, what is their examination, what is their standpoint, what is their adherence, what is their final goal?" "Brahmins, brahmin, have wealth as their intention, wisdom as their examination, sacred texts as their standpoint, sacrifice as their adherence, and the brahmā world as their final goal."

"But Master Gotama, what is the intention of householders, what is their examination, what is their standpoint, what is their adherence, what is their final goal?" "Householders, brahmin, have wealth as their intention, wisdom as their examination, craft as their standpoint, work as their adherence, and completion of work as their final goal."

"But Master Gotama, what is the intention of women, what is their examination, what is their standpoint, what is their adherence, what is their final goal?" "Women, brahmin, have men as their intention, adornments as their examination, children as their standpoint, freedom from co-wives as their adherence, and sovereignty as their final goal."

"But Master Gotama, what is the intention of thieves, what is their examination, what is their standpoint, what is their adherence, what is their final goal?" "Thieves, brahmin, have taking as their intention, concealment as their examination, weapons as their standpoint, darkness as their adherence, and not being seen as their final goal."

"But Master Gotama, what is the intention of ascetics, what is their examination, what is their standpoint, what is their adherence, what is their final goal?" "Brahmin, ascetics are intent on patience and mildness, they examine with wisdom, are established in virtue, adhere to owning nothing, and have Nibbāna as their final goal."

"Wonderful, Master Gotama, marvellous, Master Gotama! Master Gotama knows the nobles' intention, examination, standpoint, adherence, and final goal. Master Gotama knows the brahmins'...etc... Master Gotama knows the householders'... Master Gotama knows the women's... Master Gotama knows the thieves'... Master Gotama knows the ascetics' intention, examination, standpoint, adherence, and final goal. Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Tenth.

11. The Discourse on Diligence

53. Then a certain brahmin 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, that brahmin said this to the Blessed One -

"Is there, Master Gotama, one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life?" "There is, brahmin, one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life."

"But what, Master Gotama, is that one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life?" "Diligence, brahmin, is that one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life."

"Just as, brahmin, whatever footprints of living beings that walk belong to the wilderness, all of them are encompassed by the elephant's footprint; the elephant's footprint is declared to be supreme among them in terms of size. Even so, brahmin, diligence is that one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life.

"Just as, brahmin, in a peaked house whatever rafters there are, all of them slant towards the peak, slope towards the peak, converge upon the peak, and the peak is declared to be their chief; Even so, brahmin... etc...

"Just as, brahmin, a grass-cutter having cut the grass, grasps it at the top and shakes it, flicks it, cleans it; Even so, brahmin... etc...

"Just as, brahmin, when a bunch of mangoes is cut from its stalk, all the mangoes connected to the stalk follow along with it; Even so, brahmin... etc...

"Just as, brahmin, whatever petty kings there are, all these follow the wheel-turning monarch, and the wheel-turning monarch is declared their foremost; Even so, brahmin... etc...

"Just as, brahmin, of all the light of the stars, all of them are not worth a sixteenth part of the light of the moon, the moonlight is declared the foremost of them. Even so, brahmin, diligence is that one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life.

"This, brahmin, is that one thing which, when developed and cultivated, secures both kinds of good - the good pertaining to the present life and the good pertaining to the future life."

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

12. The Discourse on the Righteous

54. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion the Venerable Dhammika was residing in his native land as a resident monk in all seven monasteries of his native land. There the Venerable Dhammika would abuse, revile, harass, taunt, and irritate visiting monks with his speech. And those visiting monks, being abused, reviled, harassed, taunted, and irritated with speech by the Venerable Dhammika, would depart, would not stay, would abandon the monastery.

Then the male lay followers of that native land approached the Venerable Dhammika; having approached, they said this to the Venerable Dhammika - "Venerable Sir, let the Venerable Dhammika depart from this monastery; enough of your staying here." Then the Venerable Dhammika went from that monastery to another monastery. There too the Venerable Dhammika would abuse, revile, harass, taunt, and irritate visiting monks with his speech. And those visiting monks, being abused, reviled, harassed, taunted, and irritated with speech by the Venerable Dhammika, would depart, would not stay, would abandon the monastery.

Then the male lay followers of that native land approached the Venerable Dhammika; having approached, they said this to the Venerable Dhammika - "Venerable Sir, let the Venerable Dhammika depart from this monastery too; enough of your staying here." Then the Venerable Dhammika went from that monastery too to another monastery. There too the Venerable Dhammika would abuse, revile, harass, taunt, and irritate visiting monks with his speech. And those visiting monks, being abused, reviled, harassed, taunted, and irritated with speech by the Venerable Dhammika, would depart, would not stay, would abandon the monastery.

Then this occurred to the male lay followers of that native land - "we attend upon the Community with robes, almsfood, lodgings, and medicinal requisites. Yet visiting monks depart, do not stay, abandon the monastery. What is the reason, what is the condition why visiting monks depart, do not stay, abandon the monastery?" Then this occurred to the male lay followers of that native land - "This Venerable Dhammika abuses visiting monks...etc... What if we were to banish the Venerable Dhammika completely from the seven monasteries in the native land?" Then the male lay followers of that native land approached the Venerable Dhammika; having approached, they said this to the Venerable Dhammika - "Venerable Sir, let the Venerable Dhammika depart completely from the seven monasteries in the native land." Then this occurred to the Venerable Dhammika - "I have been banished by the male lay followers completely from the seven monasteries in the native land. Where shall I go now?" Then this occurred to the Venerable Dhammika - "What if I were to approach the Blessed One?"

Then the Venerable Dhammika, taking his bowl and robe, set out towards Rājagaha. Wandering by stages, he approached the Blessed One at Rājagaha on Vulture Peak Mountain; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Dhammika was seated to one side, the Blessed One said this to him - "Well now, where are you coming from, brahmin Dhammika?" "Venerable Sir, I have been banished by the male lay followers completely from the seven monasteries in the native land." "Enough, brahmin Dhammika, what is this to you, that they banish you from here and there, and being banished from here and there, you come to me."

"In the past, brahmin Dhammika, seafaring merchants, taking a shore-sighting bird, set out to sea in their ship. When they could not sight the shore from their ship, they would release the shore-sighting bird. It would go to the eastern direction, to the western direction, to the northern direction, to the southern direction, to the upward direction, and to the intermediate directions. If it saw the shore all around, it would go just there. But if it did not see the shore all around, it would return to that very ship. Even so, brahmin Dhammika, when they banish you from here and there, being banished from here and there, you come to me.

"In the past, brahmin Dhammika, King Korabya had a great banyan tree named Suppatiṭṭha with five branches, cool shade, and delightful. Now, brahmin Dhammika, the great banyan tree Suppatiṭṭha spread over twelve yojanas, and its root network extended for five yojanas. Now, brahmin Dhammika, the great banyan tree Suppatiṭṭha had fruits so large; just like a measuring pot. Its fruits were as sweet; just like pure honey. Now, brahmin Dhammika, one branch of the great banyan tree Suppatiṭṭha was enjoyed by the king together with his women's quarters, one branch was enjoyed by the army, one branch was enjoyed by the townspeople and country folk, one branch was enjoyed by ascetics and brahmins, one branch was enjoyed by wild animals. Now, brahmin Dhammika, no one guarded the fruits of the great banyan tree Suppatiṭṭha, and they did not harm each other's fruits.

Then, brahmin Dhammika, a certain person, having eaten his fill of the fruits of the great banyan tree Suppatiṭṭha, broke off a branch and left. Then, brahmin Dhammika, this occurred to the deity dwelling in the great banyan tree Suppatiṭṭha - 'It is wonderful indeed! It is marvellous indeed! How evil is this human being, who having eaten his fill of the fruits of the great banyan tree Suppatiṭṭha, breaks off a branch and leaves; what if the great banyan tree Suppatiṭṭha were to bear no fruit in the future?' Then, brahmin Dhammika, the great banyan tree Suppatiṭṭha bore no fruit in the future.

"Then, brahmin Dhammika, King Korabya approached Sakka, lord of deities; having approached, he said this to Sakka, lord of the deities - 'Please, friend, would you know that the great banyan tree Suppatiṭṭha does not give fruit?' Then, brahmin Dhammika, Sakka, lord of deities, performed such a feat of supernormal power that a mighty wind and rain storm came and overthrew the great banyan tree Suppatiṭṭha, uprooting it. Then, brahmin Dhammika, the deity dwelling in the great banyan tree Suppatiṭṭha stood to one side miserable, dejected, with tears on her face, weeping.

"Then, brahmin Dhammika, Sakka, lord of deities, approached the deity dwelling in the great banyan tree Suppatiṭṭha; having approached, he said this to the deity dwelling in the great banyan tree Suppatiṭṭha - 'Why, deity, are you standing to one side miserable, dejected, with tears on your face, weeping?' 'Because, friend, a mighty wind and rain storm came and overthrew my dwelling, uprooting it.' 'Were you, deity, established in the nature of trees when the mighty wind and rain storm came and overthrew your dwelling, uprooting it?' 'But how, friend, is a tree established in the nature of trees?' 'Here, deity, those seeking roots take the tree's roots, those seeking bark take the bark, those seeking leaves take the leaves, those seeking flowers take the flowers, those seeking fruits take the fruits. Yet the deity should not become displeased or unhappy because of this. This, deity, is how a tree is established in the nature of trees.' 'Indeed, friend, I was not established in the nature of trees when the mighty wind and rain storm came and overthrew my dwelling, uprooting it.' 'If you, deity, would establish yourself in the nature of trees, would your dwelling be as before?' 'I will establish myself in the nature of trees, friend, let my dwelling be as before.'

"Then, brahmin Dhammika, Sakka, lord of deities, performed such a feat of supernormal power that a mighty wind and rain storm came and raised up the great banyan tree Suppatiṭṭha, and the roots became intact with bark. Even so, brahmin Dhammika, did the male lay followers banish you, who were established in the recluse's teaching, completely from the seven monasteries in the native land?" "But how, Venerable Sir, is a recluse established in the recluse's teaching?" "Here, brahmin Dhammika, a recluse does not respond with abuse to one who abuses, does not respond with anger to one who is angry, does not respond with quarrelling to one who quarrels. This, brahmin Dhammika, is how a recluse is established in the recluse's teaching." "Venerable Sir, the male lay followers banished me, who was not established in the recluse's teaching, completely from the seven monasteries in the native land."

"In the past, brahmin Dhammika, there was a teacher named Sunetta, a founder of a sect, free from lust for sensual pleasures. Now, brahmin Dhammika, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta taught the Teaching to disciples for companionship with the brahmā world. Now, brahmin Dhammika, those who did not gain confidence in their minds when the teacher Sunetta taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a plane of misery, a bad destination, a lower realm, in hell. Now, brahmin Dhammika, those who gained confidence in their minds when the teacher Sunetta taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a good destination, in a heavenly world.

"In the past, brahmin Dhammika, there was a teacher named Mūgapakkha...etc... There was a teacher named Aranemi... There was a teacher named Kuddālaka... There was a teacher named Hatthipāla... There was a teacher named Jotipāla, a founder of a sect, free from lust for sensual pleasures. Now, brahmin Dhammika, the teacher Jotipāla had many hundreds of disciples. The teacher Jotipāla taught the Teaching to disciples for companionship with the brahmā world. Now, brahmin Dhammika, those who did not gain confidence in their minds when the teacher Jotipāla taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a plane of misery, a bad destination, a lower realm, in hell. Now, brahmin Dhammika, those who gained confidence in their minds when the teacher Jotipāla taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a good destination, in a heavenly world.

"What do you think, brahmin Dhammika, if someone with a corrupt mind were to abuse and revile these six teachers, founders of sects, free from lust for sensual pleasures, each with many hundreds in their retinue, together with their communities of disciples, would they not generate much demerit?" "Yes, Venerable Sir." "If someone, brahmin Dhammika, with a corrupt mind were to abuse and revile these six teachers, founders of sects, free from lust for sensual pleasures, each with many hundreds in their retinue, together with their communities of disciples, they would generate much demerit. One who with a corrupt mind abuses and reviles even a single person accomplished in view generates far more demerit than that. What is the reason for this? I do not speak, brahmin Dhammika, of such patience outside of this teaching as I do regarding my fellow spiritual practitioners. Therefore, brahmin Dhammika, you should train thus: 'We will not have corrupt minds towards our fellow spiritual practitioners.'" Thus, brahmin Dhammika, should you train.

"Sunetta and Mūgapakkha, and the brahmin Aranemi;

Kuddālaka was a teacher, and Hatthipāla was a young man.

"Jotipāla and Govinda were the seven chaplains;

In the past, there were six famous teachers who were harmless.

"Free from the odour of selfishness, devoted to compassion, gone beyond the fetter of sensual pleasure;

Having removed sensual lust, they went to the brahmā world.

"They had disciples numbering many hundreds;

Free from the odour of selfishness, devoted to compassion, gone beyond the fetter of sensual pleasure;

Having removed sensual lust, they went to the brahmā world.

"Those seers who were outsiders, free from lust, concentrated;

The person with corrupt intention who abuses them;

Such a person generates much demerit.

"One who [abuses] even a single monk accomplished in view, a disciple of the Buddha;

The person with corrupt intention who abuses them;

This person generates even more demerit than that.

One should not attack a person of good character who has abandoned standpoints for views;

This is called the seventh individual of the noble Community.

One who is not free from lust for sensual pleasures, whose five faculties are tender:

Faith, mindfulness, energy, serenity and insight.

"Having attacked such a monk, one is harmed beforehand;

Having harmed oneself, afterwards one harms another.

"One who protects oneself, for that one the external is protected;

Therefore a wise person should always protect oneself, unharmed." twelfth;

The Chapter on Dhammika is the fifth.

Here is its summary -

Nāga, deer, halls, debt, Cunda, two directly visible ones;

Khema, faculty, Ānanda, noble ones, with diligence, and the righteous one.

The First Fifty is finished.

2. The Second Fifty

6. The Great Chapter

1. The Discourse to Soṇa

55. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion the Venerable Soṇa was dwelling at Rājagaha in the Cool Grove. Then, as the Venerable Soṇa was alone in seclusion, this reflection arose in his mind - "Of those disciples of the Blessed One who dwell with energy aroused, I am one of them. Yet my mind is not freed from the taints without clinging, and there exists wealth in my family. It is possible to enjoy wealth and make merit. What if I were to reject the training and return to what is inferior to enjoy wealth and make merit!"

Then the Blessed One, having understood with his own mind the reflection in the Venerable Soṇa's mind - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from Vulture Peak mountain and appeared in the presence of the Venerable Soṇa at Sītavana. The Blessed One sat down on the prepared seat. The Venerable Soṇa too, having paid homage to the Blessed One, sat down to one side. When the Venerable Soṇa was seated to one side, the Blessed One said this to him -

"Did not this reflection arise in your mind, Soṇa, as you were alone in seclusion - "Of those disciples of the Blessed One who dwell with energy aroused, I am one of them. Yet my mind is not freed from the taints without clinging, and there exists wealth in my family. It is possible to enjoy wealth and make merit. What if I were to reject the training and return to what is inferior to enjoy wealth and make merit?" "Yes, Venerable Sir."

"What do you think, Soṇa, were you skilled in the sound of the lute strings when you were previously a householder?" "Yes, Venerable Sir." "What do you think, Soṇa, when the strings of your lute are too tight, is your lute at that time tuneful or workable?" "No, Venerable Sir."

"What do you think, Soṇa, when the strings of your lute are too loose, is your lute at that time tuneful or workable?" "No, Venerable Sir."

"But when, Soṇa, the strings of your lute are neither too tight nor too loose but established in an even measure, is your lute at that time tuneful or workable?" "Yes, Venerable Sir."

"Even so, Soṇa, excessive energy leads to restlessness, and too little energy leads to laziness. "Therefore, Soṇa, establish balance of energy, penetrate the balance of the faculties, and grasp the sign there." "Yes, Venerable Sir," the Venerable Soṇa replied to the Blessed One. Then the Blessed One, having given this exhortation to the Venerable Soṇa - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the Cool Grove and appeared on Vulture Peak mountain.

Then on a later occasion the Venerable Soṇa established balance of energy, penetrated the balance of the faculties, and grasped the sign there. Then the Venerable Soṇa, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Soṇa became one of the Arahants.

Then this occurred to the Venerable Soṇa upon attaining Arahantship - "What if I were to approach the Blessed One; having approached, I should declare final knowledge in the presence of the Blessed One?" Then the Venerable Soṇa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Soṇa said this to the Blessed One -

"Venerable Sir, a monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he is disposed to six things - He is disposed to renunciation, disposed to solitude, disposed to non-ill will, disposed to the destruction of craving, disposed to the destruction of clinging, disposed to non-confusion.

"Venerable Sir, perhaps some venerable one might think thus: 'Surely this venerable one is disposed to renunciation merely depending on faith alone.' But, Venerable Sir, it should not be regarded thus. Venerable Sir, a monk with taints destroyed, who has lived the holy life, done what had to be done, seeing no further task for himself or accumulation of what has been done, is disposed to renunciation due to the destruction of lust, being without lust; is disposed to renunciation due to the destruction of hatred, being without hatred; is disposed to renunciation due to the destruction of delusion, being without delusion.

"Venerable Sir, perhaps some venerable one might think thus: 'This venerable one is disposed to solitude because he desires gain, honour and praise.' But, Venerable Sir, it should not be regarded thus. Venerable Sir, a monk with taints destroyed, who has lived the holy life, done what had to be done, seeing no further task for himself or accumulation of what has been done, is disposed to solitude due to the destruction of lust, being without lust; is disposed to solitude due to the destruction of hatred, being without hatred; is disposed to solitude due to the destruction of delusion, being without delusion.

"Venerable Sir, perhaps some venerable one might think thus: 'This venerable one must be returning to rules and observances as the core, being disposed to non-repulsion.' But, Venerable Sir, it should not be regarded thus. Venerable Sir, a monk with taints destroyed, who has lived the holy life, done what had to be done, seeing no further task for himself or accumulation of what has been done, is disposed to non-repulsion due to the destruction of lust, being without lust; is disposed to non-repulsion due to the destruction of hatred, being without hatred; is disposed to non-repulsion due to the destruction of delusion, being without delusion.

Due to the destruction of lust, being without lust, he is disposed to the destruction of craving; due to the destruction of hatred, being without hatred, he is disposed to the destruction of craving; due to the destruction of delusion, being without delusion, he is disposed to the destruction of craving.

Due to the destruction of lust, being without lust, he is disposed to the destruction of clinging; due to the destruction of hatred, being without hatred, he is disposed to the destruction of clinging; due to the destruction of delusion, being without delusion, he is disposed to the destruction of clinging.

Due to the destruction of lust, being without lust, he is disposed to non-confusion; due to the destruction of hatred, being without hatred, he is disposed to non-confusion; due to the destruction of delusion, being without delusion, he is disposed to non-confusion.

Venerable Sir, when a monk's mind is thus rightly liberated, even if powerful forms cognizable by the eye come into the range of vision, they do not overwhelm his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its fading away. Even if powerful sounds cognizable by the ear... etc... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body... mind-objects cognizable by the mind come into the range of mental cognition, they do not overwhelm his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its fading away. Just as, Venerable Sir, a rocky mountain without cracks or cavities, one solid mass. Then if a strong wind and rain storm would come from the eastern direction, it would not shake it, would not severely shake it, would not cause it to tremble, then if a strong wind and rain storm would come from the western direction... etc... then if a strong wind and rain storm would come from the northern direction... then if a strong wind and rain storm would come from the southern direction, it would not shake it, would not severely shake it, would not cause it to tremble; even so, Venerable Sir, when a monk's mind is thus rightly liberated, even if powerful forms cognizable by the eye come into the range of vision, they do not overwhelm his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its fading away. Even if powerful sounds cognizable by the ear... etc... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body... mind-objects cognizable by the mind come into the range of mental cognition, they do not overwhelm his mind. His mind remains unmixed, stable, having attained imperturbability, and he contemplates its fading away."

"For one disposed to renunciation, and to mental seclusion;

For one disposed to non-repulsion, and to the destruction of clinging.

For one disposed to the destruction of craving, and to non-confusion of mind;

Seeing the arising of the sense bases, the mind becomes rightly liberated.

For that monk rightly liberated, with peaceful mind;

There is no accumulation of what has been done, nothing remains to be done.

Just as a solid rock is not moved by the wind;

So too forms, tastes, sounds, odours and all contacts.

"Neither pleasant nor unpleasant states disturb one who is steadfast;

His mind is stable and liberated, and he contemplates its fading away." first;

2. The Discourse to Phagguna

56. Now on that occasion the Venerable Phagguna was afflicted, suffering, gravely ill. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, the Venerable Phagguna is afflicted, suffering, gravely ill. It would be good, Venerable Sir, if the Blessed One would approach the Venerable Phagguna out of compassion." The Blessed One consented by remaining silent. Then the Blessed One, having emerged from seclusion in the evening, approached the Venerable Phagguna. The Venerable Phagguna saw the Blessed One coming from afar. Having seen him, he tried to get up on the bed. Then the Blessed One said this to the Venerable Phagguna - "Enough, Phagguna, do not try to get up on the bed. There are seats prepared here; I will sit there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Phagguna -

"How are you, Phagguna, are you keeping well, are you comfortable? Are your painful feelings decreasing, not increasing; Is their decrease evident, not their increase?" "I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease.

"Just as, Venerable Sir, if a strong person were to crush one's head with a sharp point; even so, Venerable Sir, exceedingly strong winds strike my head. I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease.

"Just as, Venerable Sir, if a strong person were to wrap one's head tightly with a tough leather strap; even so, Venerable Sir, there are exceedingly severe headaches. I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease.

Just as, Venerable Sir, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife; even so, Venerable Sir, exceedingly strong winds cut through my belly. I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease.

Just as, Venerable Sir, if two strong men were to seize a weaker man by both arms and roast and cook him over a pit of hot coals; even so, Venerable Sir, there is an exceedingly great burning in my body. I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease." Then the Blessed One, having instructed, inspired, uplifted and gladdened the Venerable Phagguna with a talk on the Teaching, rose from his seat and departed.

Then the Venerable Phagguna died soon after the Blessed One had departed. At that time, at the time of death, his faculties became serene. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, the Venerable Phagguna died soon after the Blessed One had departed. At that time, at the time of death, his faculties became serene."

"Why, Ānanda, would the monk Phagguna's faculties not become serene! Ānanda, the monk Phagguna's mind was not liberated from the five lower fetters. Having heard that teaching of the Teaching, his mind was liberated from the five lower fetters.

"Ānanda, there are these six benefits in listening to the Teaching at the proper time and examining its meaning at the proper time. What six? Here, Ānanda, a monk's mind is not liberated from the five lower fetters. At that time, at the time of death, he gets to see the Truth Finder. The Truth Finder teaches him 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. Having heard that teaching of the Teaching, his mind is liberated from the five lower fetters. This, Ānanda, is the first benefit of listening to the Teaching at the right time.

Furthermore, Ānanda, a monk's mind is not liberated from the five lower fetters. At that time, at the time of death, he does not get to see the Truth Finder, but he gets to see a disciple of the Truth Finder. The disciple of the Truth Finder teaches him 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. Having heard that teaching of the Teaching, his mind is liberated from the five lower fetters. This, Ānanda, is the second benefit of listening to the Teaching at the right time.

Furthermore, Ānanda, a monk's mind is not liberated from the five lower fetters. At that time, at the time of death, he does not get to see the Truth Finder, nor does he get to see a disciple of the Truth Finder; but rather he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. As he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it, his mind is liberated from the five lower fetters. This, Ānanda, is the third benefit of timely investigation of the meaning.

Here, Ānanda, a monk's mind is liberated from the five lower fetters, but his mind is not liberated in the unsurpassed extinction of acquisitions. At that time, at the time of death, he gets to see the Truth Finder. The Truth Finder teaches him the Teaching that is good in the beginning, good in the middle...etc... he reveals the holy life. Having heard that teaching of the Teaching, his mind is liberated in the unsurpassed extinction of acquisitions. This, Ānanda, is the fourth benefit of listening to the Teaching at the right time.

Furthermore, Ānanda, a monk's mind is liberated from the five lower fetters, but his mind is not liberated in the unsurpassed extinction of acquisitions. At that time, at the time of death, he does not get to see the Truth Finder, but he gets to see a disciple of the Truth Finder. The disciple of the Truth Finder teaches him the Teaching that is good in the beginning...etc... he reveals the holy life that is utterly perfect and pure. Having heard that teaching of the Teaching, his mind is liberated in the unsurpassed extinction of acquisitions. This, Ānanda, is the fifth benefit of listening to the Teaching at the right time.

Furthermore, Ānanda, a monk's mind is liberated from the five lower fetters, but his mind is not liberated in the unsurpassed extinction of acquisitions. At that time, at the time of death, he does not get to see the Truth Finder, nor does he get to see a disciple of the Truth Finder; but rather he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. As he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it, his mind is liberated in the unsurpassed extinction of acquisitions. This, Ānanda, is the sixth benefit of timely investigation of the meaning. These, Ānanda, are the six benefits in listening to the Teaching at the proper time and examining its meaning at the proper time." The second.

3. The Discourse on the Six Classes of Birth

57. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, six classes of birth have been described by Pūraṇa Kassapa - the black class of birth has been described, the blue class of birth has been described, the red class of birth has been described, the yellow class of birth has been described, the white class of birth has been described, the supreme white class of birth has been described.

"Here, Venerable Sir, this is what has been described as the black class of birth by Pūraṇa Kassapa: butchers of sheep, butchers of pigs, fowlers, hunters, cruel people, fishermen, thieves, executioners, jailers, or anyone else who has a cruel occupation.

"Here, Venerable Sir, this is what has been described as the blue class of birth by Pūraṇa Kassapa: monks who live among thorns and others who are advocates of action and deeds.

"Here, Venerable Sir, this is what has been described as the red class of birth by Pūraṇa Kassapa: Jains who wear a single robe.

"Here, Venerable Sir, this is what has been described as the yellow class of birth by Pūraṇa Kassapa: white-clothed householders who are disciples of naked ascetics.

"Here, Venerable Sir, this is what has been described as the white class of birth by Pūraṇa Kassapa: male and female Ājīvakas.

"Here, Venerable Sir, this is what has been described as the supreme white class of birth by Pūraṇa Kassapa: Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. Venerable Sir, these six classes of birth have been described by Pūraṇa Kassapa."

"But Ānanda, does the whole world give consent to Pūraṇa Kassapa to describe these six classes of birth?" "No, Venerable Sir." "Just as, Ānanda, if there was a poor, destitute, and needy person, and against his will they were to thrust a debt upon him - 'Good man, you must eat this meat, and you must pay the price.' Even so, Ānanda, these six classes of birth have been described by Pūraṇa Kassapa without the consent of those ascetics and brahmins, like one who is foolish, incompetent, unknowing of proper fields, and unwholesome.

"But I, Ānanda, describe six classes of birth. Listen to it carefully, attend well, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this - "And what, Ānanda, are the six classes by birth? Here, Ānanda, one born into the dark class generates a dark state. Here again, Ānanda, one born into the dark class generates a bright state. Here again, Ānanda, one born into the dark class generates Nibbāna, which is neither dark nor bright. Here again, Ānanda, one born into the bright class generates a dark state. Here again, Ānanda, one born into the bright class generates a bright state. Here again, Ānanda, one born into the bright class generates Nibbāna, which is neither dark nor bright.

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

"And how, Ānanda, does one born into the dark class generate a bright state? Here, Ānanda, a certain individual is reborn in a low family - in a family of outcasts...etc... beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. This, Ānanda, is how one born into the dark class generates a bright state.

"And how, Ānanda, does one born into the dark class generate Nibbāna, which is neither dark nor bright? Here, Ānanda, a certain individual is reborn in a low family - in a family of outcasts...etc... and he is ugly, unpleasant to look at, deformed. Having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness. Having thus gone forth, having abandoned the five hindrances, corruptions of the mind that weaken wisdom, with mind well established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, he generates Nibbāna, which is neither dark nor bright. This, Ānanda, is how one born into the dark class generates Nibbāna, which is neither dark nor bright.

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

"And how, Ānanda, does one born into the bright class generate a bright state? Here, Ānanda, a certain individual is reborn in a high family - in a family of wealthy nobles, or... etc... beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. This, Ānanda, is how one born into the bright class generates a bright state.

"And how, Ānanda, does one born into the bright class generate Nibbāna, which is neither dark nor bright? Here, Ānanda, a certain individual is reborn in a high family - in a family of wealthy nobles, or wealthy brahmins, or wealthy householders, that is rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain. And he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. Having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness. Having thus gone forth, having abandoned the five hindrances, corruptions of the mind that weaken wisdom, with mind well established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, he generates Nibbāna, which is neither dark nor bright. This, Ānanda, is how one born into the bright class generates Nibbāna, which is neither dark nor bright. These, Ānanda, are the six classes by birth." Third.

4. The Discourse on Taints

58. "Monks, possessed of six qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.

With which six? Here, monks, for a monk the taints that should be abandoned by restraint are abandoned by restraint, the taints that should be abandoned by using are abandoned by using, the taints that should be abandoned by endurance are abandoned by endurance, the taints that should be abandoned by avoiding are abandoned by avoiding, the taints that should be abandoned by removing are abandoned by removing, the taints that should be abandoned by development are abandoned by development.

"And what, monks, are the taints to be abandoned by restraint that are abandoned by restraint? Here, monks, a monk dwells restrained with the restraint of the eye faculty through careful reflection. When dwelling unrestrained in the restraint of the eye faculty, taints, vexation and passion would arise; when dwelling restrained in the restraint of the eye faculty, these taints, vexation and passion do not exist. Through careful reflection, of the ear faculty...etc... of the nose faculty... of the tongue faculty... of the body faculty... He dwells restrained with the restraint of the mind faculty. When dwelling unrestrained in the restraint of the mind faculty, taints, vexation and passion would arise; when dwelling restrained in the restraint of the mind faculty, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by restraint that are abandoned by restraint.

"And what, monks, are the taints to be abandoned by using that are abandoned by using? Here, monks, a monk uses the robe after careful reflection - 'just for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and reptiles, just for the purpose of covering the private parts for the sake of shame'. He uses almsfood after careful reflection - 'neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life, thinking: "Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort".' He uses lodging after careful reflection - 'just for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and reptiles, just for the purpose of avoiding the dangers of climate and for enjoying seclusion'. He uses medicinal requisites after careful reflection - 'just for warding off arisen painful feelings and for the utmost freedom from affliction'. When not engaging in it, monks, taints, vexation and passion would arise; when engaging in it, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by using that are abandoned by using.

"And what, monks, are the taints to be abandoned by endurance that are abandoned by endurance? Here, monks, a monk through careful reflection is patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening. When not enduring, monks, taints, vexation and passion would arise; when enduring, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by endurance that are abandoned by endurance.

"And what, monks, are the taints to be abandoned by avoiding that are abandoned by avoiding? Here, monks, a monk through careful reflection avoids a wild elephant, avoids a wild horse, avoids a wild ox, avoids a wild dog, avoids a snake, avoids a stump, avoids a thorny place, avoids a pit, avoids a cliff, avoids a cesspit, avoids a sewer, and when seated in an unsuitable seat, resorting to unsuitable resorts, and associating with evil friends, wise spiritual companions would suspect him of evil states, so through careful reflection he avoids that unsuitable seat, that unsuitable resort, and those evil friends. When not avoiding, monks, taints, vexation and passion would arise; when avoiding, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by avoiding that are abandoned by avoiding.

"And what, monks, are the taints to be abandoned by removing that are abandoned by removing? Here, monks, a monk through careful reflection does not tolerate a thought of sensual pleasure when it has arisen but abandons it, dispels it, puts an end to it, and obliterates it; through careful reflection when a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them. When not removing them, monks, taints, vexation and passion would arise; when removing them, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by removing that are abandoned by removing.

"And what, monks, are the taints to be abandoned by development that are abandoned by development? Here, monks, a monk through careful reflection develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release, through careful reflection develops the enlightenment factor of investigation-of-states...etc... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. When not developing them, monks, taints, vexation and passion would arise; when developing them, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by development that are abandoned by development.

"Monks, possessed of these six 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." Fourth.

5. The Discourse to the Woodworker

59. Thus have I heard - On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. Then the carpenter householder approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the carpenter householder was seated to one side, the Blessed One said this to him - "Householder, is giving practised in your family?" "Venerable Sir, giving is practised in my family. And that giving is done to those monks who dwell in the forest, who live on almsfood, who wear rag-robes, who are Arahants or who have entered the path to Arahantship; Venerable Sir, my giving is done to such monks."

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

"If, householder, a forest-dwelling monk is haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering mind, with uncontrolled faculties. Then he is blameworthy in that factor. If, householder, a forest-dwelling monk is not haughty, not empty, not fickle, not garrulous, not of loose speech, with established mindfulness, clearly comprehending, concentrated, with one-pointed mind, with controlled faculties. Then he is praiseworthy in that factor.

"If, householder, a village-dwelling monk is haughty... etc... Then he is blameworthy in that factor. "If, householder, a village-dwelling monk is not haughty... etc... Then he is praiseworthy in that factor.

"If, householder, an almsfood-eating monk is haughty... etc... Then he is blameworthy in that factor. If, householder, an almsfood-eating monk is not haughty... etc... Then he is praiseworthy in that factor.

"If, householder, a monk who accepts invitations is haughty... etc... Then he is blameworthy in that factor. If, householder, a monk who accepts invitations is not haughty... etc... Then he is praiseworthy in that factor.

"If, householder, a rag-robe wearing monk is haughty... etc... Then he is blameworthy in that factor. If, householder, a rag-robe wearing monk is not haughty... etc... Then he is praiseworthy in that factor.

"If, householder, a monk who wears robes given by householders is haughty, empty, fickle, garrulous, of loose speech, unmindful, not clearly comprehending, unconcentrated, with wandering mind, with uncontrolled faculties. Then he is blameworthy in that factor. If, householder, a monk who wears robes given by householders is not haughty, not empty, not fickle, not garrulous, not of loose speech, with established mindfulness, clearly comprehending, concentrated, with one-pointed mind, with controlled faculties. Then he is praiseworthy in that factor.

"Come now, householder, give a gift to the Community. When you give a gift to the Community your mind will become confident. With such a confident mind, with the breaking up of the body, after death, you will be reborn in a good destination, in a heavenly world." "From today onwards, Venerable Sir, I will give gifts to the Community." Fifth.

6. The Discourse on Citta the Elephant Trainer's Son

60. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Now on that occasion several elder monks, having returned from their almsround after the meal, were seated together in the assembly hall engaged in a discussion about the higher teaching. There the Venerable Citta the Elephant Trainer's Son kept interrupting the discussion while the elder monks were talking about the higher teaching. Then the Venerable Mahākoṭṭhika said this to the Venerable Citta the Elephant Trainer's Son - "Let not the Venerable Citta the Elephant Trainer's Son interrupt the discussion while the elder monks are talking about the higher teaching, let the Venerable Citta wait until the discussion is finished." When this was said, the monks who were friends of the Venerable Citta the Elephant Trainer's Son said this to the Venerable Mahākoṭṭhika - "Let not the Venerable Mahākoṭṭhika disparage the Venerable Citta the Elephant Trainer's Son; the Venerable Citta the Elephant Trainer's Son is wise. The Venerable Citta the Elephant Trainer's Son is capable of discussing the higher teaching with the elder monks."

"It is difficult to know this, friends, for those who do not know another's ways of thinking. Here, friend, some person is just gentle, humble and peaceful only so long as he dwells in dependence on the Teacher or a certain fellow monk worthy of esteem. But when he withdraws from the Teacher and withdraws from those fellow monks worthy of esteem, he dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and their disciples. As he dwells in such company, unreserved, exposed, given to socialising and conversation, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior.

Just as, friend, a corn-eating ox bound by a rope or confined in a pen. If someone, friend, were to say: 'This corn-eating ox will never enter the crop again,' would they be speaking rightly, friend?" 'Indeed not, friend.' "For this is indeed possible, friend, that the corn-eating ox, having broken the tether or broken out of the pen, might enter the crop again. Even so, friend, here some person is just gentle, humble and peaceful only so long as he dwells in dependence on the Teacher or a certain fellow monk worthy of esteem. But when he withdraws from the Teacher and withdraws from those fellow monks worthy of esteem, he dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and their disciples. As he dwells in such company, unreserved, exposed, given to socialising and conversation, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior.

Here again, friend, a certain individual, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. Thinking 'I am one who gains the first meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior. Just as, friend, when it rains in big drops at a four-way junction, the rain settles the dust and creates mud. If someone, friend, were to say: 'Now dust will never appear again at this four-way junction,' would they be speaking rightly, friend?" 'Indeed not, friend.' "For this is indeed possible, friend, that at this four-way junction people might walk across, or cattle might walk across, or the heat and wind might dry up the moisture, and then the dust would appear again. Even so, friend, here some person, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. Thinking 'I am one who gains the first meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior.

"Here again, friend, a certain individual, with the subsiding of thought and examination...etc... enters and dwells in the second meditative absorption. Thinking 'I am one who gains the second meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior. Just as, friend, not far from a village or town there is a great lake. There, when rain falls in big drops, it would make shells and snails, pebbles and gravel disappear. If someone, friend, were to say: 'Now shells and snails or pebbles and gravel will never appear again in that lake,' would they be speaking rightly, friend?" 'Indeed not, friend.' "For this is indeed possible, friend, that people might drink from that lake, or cattle might drink from it, or the heat and wind might dry up the moisture, and then shells and snails and pebbles and gravel would appear again. Even so, friend, here some person, with the subsiding of thought and examination...etc... enters and dwells in the second meditative absorption. Thinking 'I am one who gains the second meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior.

"Here again, friend, a certain individual, with the fading away of rapture...etc... enters and dwells in the third meditative absorption. Thinking 'I am one who gains the third meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior. Just as, friend, stale food would not appeal to a person who has eaten excellent food. If someone, friend, were to say: 'Now food will never appeal to that person again,' would they be speaking rightly, friend?" 'Indeed not, friend.' "For this is indeed possible, friend, that as long as the nutritive essence remains in that person's body after eating excellent food, other food will not appeal to him. But when that nutritive essence disappears, then food will appeal to him again. Even so, friend, here some person, with the fading away of rapture...etc... enters and dwells in the third meditative absorption. Thinking 'I am one who gains the third meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior.

"Here again, friend, a certain individual, with the abandoning of pleasure and pain...etc... enters and dwells in the fourth meditative absorption. Thinking 'I am one who gains the fourth meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior. Just as, friend, in a mountain glen there was a lake, sheltered from the wind, free from waves. If someone, friend, were to say: 'Now waves will never appear again in that lake,' would they be speaking rightly, friend?" 'Indeed not, friend.' "For this is indeed possible, friend, that a strong wind and rain storm would come from the eastern direction. It would generate waves in that lake. If from the western direction would come...etc... if from the northern direction would come... if a strong wind and rain storm would come from the southern direction. It would generate waves in that lake. Even so, friend, here some person, with the abandoning of pleasure and pain...etc... enters and dwells in the fourth meditative absorption. Thinking 'I am one who gains the fourth meditative absorption,' he dwells in company with monks...etc... rejects the training and returns to what is inferior.

"Here again, friend, a certain individual, by not attending to any signs, enters and dwells in the signless concentration of mind. Thinking 'I am one who gains the signless concentration of mind,' he dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and their disciples. As he dwells in such company, unreserved, exposed, given to socialising and conversation, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior. Friend, suppose a king or great royal minister travelling on a highway with a four-fold army were to stop for one night's rest in a woodland grove. There the sound of crickets would be drowned out by the sounds of elephants, horses, chariots, infantry, and drums, conches, cymbals and pipes. If someone, friend, were to say: 'Now the sound of crickets will never appear again in that woodland grove,' would they be speaking rightly, friend?" 'Indeed not, friend.' "For this is indeed possible, friend, that when that king or great royal minister departs from that woodland grove, then the sound of crickets would appear again. Even so, friend, here some person, by not attending to any signs, enters and dwells in the signless concentration of mind. Thinking 'I am one who gains the signless concentration of mind,' he dwells in company with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and their disciples. As he dwells in such company, unreserved, exposed, given to socialising and conversation, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior."

Then on a later occasion the Venerable Citta the Elephant Trainer's Son rejected the training and returned to what is inferior. Then the monks who were friends of Citta the Elephant Trainer's Son approached the Venerable Mahākoṭṭhika; having approached, they said this to the Venerable Mahākoṭṭhika - "Has the Venerable Mahākoṭṭhika encompassed Citta the Elephant Trainer's Son's mind with his mind to know - 'Citta the Elephant Trainer's Son gains these and those meditative dwellings and attainments, yet he will reject the training and return to what is inferior'; or did deities inform you of this matter - 'Venerable Sir, Citta the Elephant Trainer's Son gains these and those meditative dwellings and attainments, yet he will reject the training and return to what is inferior'?" "Friends, having encompassed his mind with my mind, I know - 'Citta the Elephant Trainer's Son gains these and those meditative dwellings and attainments, yet he will reject the training and return to what is inferior.' Deities too informed me of this matter - 'Venerable Sir, Citta the Elephant Trainer's Son gains these and those meditative dwellings and attainments, yet he will reject the training and return to what is inferior.'"

Then the monks who were friends of Citta the Elephant Trainer's Son approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, Citta the Elephant Trainer's Son gains these and those meditative dwellings and attainments, yet he rejects the training and returns to what is inferior." "Monks, Citta will not long remember renunciation."

Then before long, Citta the Elephant Trainer's Son, having shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. Then the Venerable Citta the Elephant Trainer's Son, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Citta the Elephant Trainer's Son became one of the Arahants. Sixth.

7. The Middle Discourse

61. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, when several elder monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "This, friends, was spoken by the Blessed One in the Pārāyana, in Metteyya's Questions -

'One who, having known both ends, with wisdom clings not to the middle;

I declare him to be a great man, who here has gone beyond the seamstress."

"But what, friend, is the first end, what is the second end, what is in the middle, and who is the seamstress?" When this was said, a certain monk said this to the elder monks - "Contact, friend, is the first end, the origin of contact is the second end, the cessation of contact is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, friend, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "The past, friend, is the first end, the future is the second end, the present is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, friend, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Pleasant feeling, friend, is the first end, painful feeling is the second end, neither-painful-nor-pleasant feeling is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, friend, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Name, friend, is the first end, form is the second end, consciousness is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, friend, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "The six internal sense bases, friend, are the first end, the six external sense bases are the second end, consciousness is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, friend, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Identity, friend, is the first end, the origin of identity is the second end, the cessation of identity is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, friend, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life."

When this was said, a certain monk said this to the elder monks - "Friends, we have all answered according to our own discernment. Come, friends, let us approach the Blessed One; having approached, we shall inform the Blessed One about this matter. As the Blessed One explains it to us, so shall we remember it." "Yes, friend," the elder monks replied to that monk. Then the elder monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the elder monks reported to the Blessed One all of the conversation they had with everyone. "Who, Venerable Sir, has spoken well?" "All of you, monks, have spoken well in your own way, but this was stated by me with reference to the Questions of Metteyya in the Pārāyana:

'One who, having known both ends, with wisdom clings not to the middle;

I declare him to be a great man, who here has gone beyond the seamstress."

Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," the elder monks replied to the Blessed One. The Blessed One said this - "Contact, monks, is the first end, the origin of contact is the second end, the cessation of contact is in the middle, and craving is the seamstress; for craving stitches it together for the production of this or that existence. To this extent, monks, a monk directly knows what should be directly known, fully understands what should be fully understood, and by directly knowing what should be directly known and fully understanding what should be fully understood, he becomes an end-maker of suffering in this very life." Seventh.

8. Knowledge of the Faculty of a Person

62. 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 Daṇḍakappaka, a town of the Kosalans. Then the Blessed One stepped off the road and sat down on the prepared seat at the root of a certain tree. Those monks entered Daṇḍakappaka to search for lodging.

Then the Venerable Ānanda together with several monks approached the river Aciravatī to bathe their limbs. Having bathed his limbs in the river Aciravatī and having come out, he stood in one robe drying his limbs. Then a certain monk approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda: "Friend Ānanda, was it after considering everything in his mind that Devadatta was declared by the Blessed One - 'Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible', or was it by some method of exposition?" "This is how it was declared by the Blessed One, friend."

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 - "Here, Venerable Sir, together with several monks, I approached the river Aciravatī to bathe my limbs. Having bathed my limbs in the river Aciravatī and having come out, I stood in one robe drying my limbs. Then, Venerable Sir, a certain monk approached me; having approached, he said this to me - 'Friend Ānanda, was it after considering everything in his mind that Devadatta was declared by the Blessed One - Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible, or was it by some method of exposition?' When this was said, Venerable Sir, I said this to that monk - 'This is how it was declared by the Blessed One, friend.'"

"That monk must be newly ordained, not long gone forth, or else an elder who is foolish and inexperienced. For how could what I have declared categorically become subject to doubt! I do not see, Ānanda, any other single person who was declared by me after considering everything in my mind, as was Devadatta. As long as, Ānanda, I saw in Devadatta even a mere hair-tip's worth of wholesome qualities; for that long I did not declare about Devadatta - 'Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible'. But when, Ānanda, I no longer saw in Devadatta even a mere hair-tip's worth of wholesome qualities; then I declared about Devadatta - 'Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible'.

"Just as, Ānanda, there might be a cesspit deeper than a man's height, full of excrement up to the brim. There a person might be immersed head and all. Then some person might appear who wishes them good, wishes them welfare, wishes them security from bondage, wishing to pull them out from that cesspit. Going all around that cesspit, he would not see even a hair-tip's worth that was not smeared with excrement, where he could grab and pull them out. Even so, Ānanda, when I no longer saw in Devadatta even a mere hair-tip's worth of wholesome qualities; then I declared about Devadatta - 'Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible'. If you would listen, Ānanda, I shall explain the Truth Finder's knowledge of the faculties of persons?"

"This is the time, Blessed One; this is the time, Fortunate One, for the Blessed One to explain the knowledges of persons' faculties. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this -

"Here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's wholesome states have disappeared and unwholesome states have become manifest. But he has a wholesome root that is not cut off, from which wholesome states will arise. Thus this person will not decline in the future.' Just as, Ānanda, seeds that are undamaged, not rotten, unspoiled by wind and heat, fertile, well-preserved, are sown in a good field, in ground that has been well prepared. Would you know, Ānanda, 'These seeds will achieve growth, increase and expansion'?" "Yes, Venerable Sir." "Even so, Ānanda, I understand a certain person here, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's wholesome states have disappeared and unwholesome states have become manifest. But he has a wholesome root that is not cut off, from which wholesome states will arise. Thus this person will not decline in the future.' In this way too, Ānanda, a person is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, knowledge of the faculties of persons is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, the future arising of states is known to the Truth Finder by encompassing mind with mind.

"But here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's unwholesome states have disappeared and wholesome states have become manifest. But he has an unwholesome root that is not cut off, from which unwholesome states will arise. Thus this person will decline in the future.' Just as, Ānanda, seeds that are undamaged, not rotten, unspoiled by wind and heat, fertile, well-preserved, are placed on a broad stone. Would you know, Ānanda, 'These seeds will not achieve growth, increase and expansion'?" "Yes, Venerable Sir." "Even so, Ānanda, I understand a certain person here, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's unwholesome states have disappeared and wholesome states have become manifest. But he has an unwholesome root that is not cut off, from which unwholesome states will arise. Thus this person will decline in the future.' In this way too, Ānanda, a person is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, knowledge of the faculties of persons is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, the future arising of states is known to the Truth Finder by encompassing mind with mind.

"But here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person does not have even a mere hair-tip's worth of wholesome qualities; this person is endowed with exclusively dark unwholesome states; with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell.' Just as, Ānanda, seeds that are damaged, rotten, spoiled by wind and heat, are sown in a good field, in ground that has been well prepared. Would you know, Ānanda, 'These seeds will not achieve growth, increase and expansion'?" "Yes, Venerable Sir." "Even so, Ānanda, I understand a certain person here, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person does not have even a mere hair-tip's worth of wholesome qualities; this person is endowed with exclusively dark unwholesome states; with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell.' In this way too, Ānanda, a person is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, knowledge of the faculties of persons is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, the future arising of states is known to the Truth Finder by encompassing mind with mind."

When this was said, the Venerable Ānanda said this to the Blessed One - "Is it possible, Venerable Sir, to point out three other persons comparable to these three persons?" "It is possible, Ānanda," said the Blessed One - "Here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's wholesome states have disappeared and unwholesome states have become manifest. But he has a wholesome root that is not cut off, yet that too will be completely uprooted. Thus this person will decline in the future.' Just as, Ānanda, if glowing, blazing, luminous coals were placed on a large stone. Would you know, Ānanda, 'These coals will not achieve growth, increase and expansion'?" "Yes, Venerable Sir." "Or just as, Ānanda, in the evening when the sun is setting, would you know, Ānanda, 'The light will disappear and darkness will become manifest'?" "Yes, Venerable Sir." "Or just as, Ānanda, at the meal time in the middle of the night, would you know, Ānanda, 'The light has disappeared and darkness has become manifest'?" "Yes, Venerable Sir." "Even so, Ānanda, I understand a certain person here, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's wholesome states have disappeared and unwholesome states have become manifest. But he has a wholesome root that is not cut off, yet that too will be completely uprooted. Thus this person will decline in the future.' In this way too, Ānanda, a person is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, knowledge of the faculties of persons is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, the future arising of states is known to the Truth Finder by encompassing mind with mind.

"But here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's unwholesome states have disappeared and wholesome states have become manifest. But he has an unwholesome root that is not cut off, yet that too will be completely uprooted. Thus this person will not decline in the future.' Just as, Ānanda, if glowing, blazing, luminous coals were placed on a dry heap of grass or a heap of wood. Would you know, Ānanda, 'These coals will achieve growth, increase and expansion'?" "Yes, Venerable Sir." "Or just as, Ānanda, at dawn when the sun is rising, would you know, Ānanda, 'The darkness will disappear and light will become manifest'?" "Yes, Venerable Sir." "Or just as, Ānanda, at the meal time at midday, would you know, Ānanda, 'The darkness has disappeared and light has become manifest'?" "Yes, Venerable Sir." "Even so, Ānanda, I understand a certain person here, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person's unwholesome states have disappeared and wholesome states have become manifest. But he has an unwholesome root that is not cut off, yet that too will be completely uprooted. Thus this person will not decline in the future.' In this way too, Ānanda, a person is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, knowledge of the faculties of persons is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, the future arising of states is known to the Truth Finder by encompassing mind with mind.

"But here, Ānanda, I understand a certain person, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person does not have even a mere hair-tip's worth of unwholesome states; this person is endowed with exclusively bright, blameless states; he will attain final Nibbāna in this very life.' Just as, Ānanda, if cold, quenched coals were placed on a dry heap of grass or a heap of wood. Would you know, Ānanda, 'These coals will not achieve growth, increase and expansion'?" "Yes, Venerable Sir." "Even so, Ānanda, I understand a certain person here, having encompassed his mind with my mind - 'This person has both wholesome and unwholesome states.' Having encompassed his mind with my mind, I understand him at a later time - 'This person does not have even a mere hair-tip's worth of unwholesome states; this person is endowed with exclusively bright, blameless states; he will attain final Nibbāna in this very life.' In this way too, Ānanda, a person is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, knowledge of the faculties of persons is known to the Truth Finder by encompassing mind with mind. In this way too, Ānanda, the future arising of states is known to the Truth Finder by encompassing mind with mind.

"There, Ānanda, of those three former individuals, one is subject to non-decline, one is subject to decline, and one is bound for states of deprivation, bound for hell. "There, Ānanda, of these three latter individuals, one is subject to decline, one is subject to non-decline, and one is subject to final Nibbāna." The eighth.

9. The Discourse on Penetration

63. "Monks, I shall teach you the discourse on the Teaching about penetration. 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 discourse on the Teaching about penetration? "Monks, sensual pleasures should be understood, the source and origin of sensual pleasures should be understood, the diversity of sensual pleasures should be understood, the result of sensual pleasures should be understood, the cessation of sensual pleasures should be understood, the way leading to the cessation of sensual pleasures should be understood.

"Monks, feeling should be understood, the source and origin of feelings should be understood, the diversity of feelings should be understood, the result of feelings should be understood, the cessation of feelings should be understood, the way leading to the cessation of feelings should be understood.

"Monks, perception should be understood, the source and origin of perceptions should be understood, the diversity of perceptions should be understood, the result of perceptions should be understood, the cessation of perceptions should be understood, the way leading to the cessation of perceptions should be understood.

"Monks, taints should be understood, the source and origin of taints should be understood, the diversity of taints should be understood, the result of taints should be understood, the cessation of taints should be understood, the way leading to the cessation of taints should be understood.

"Monks, action should be understood, the source and origin of actions should be understood, the diversity of actions should be understood, the result of actions should be understood, the cessation of action should be understood, the way leading to the cessation of action should be understood.

"Monks, sensual pleasures should be understood, the source and origin of sensual pleasures should be understood, the diversity of sensual pleasures should be understood, the result of sensual pleasures should be understood, the cessation of sensual pleasures should be understood, the way leading to the cessation of sensual pleasures should be understood", so it was said. And what was the reason for saying this? There are, monks, these five cords of sensual pleasure - Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. However, monks, these are not sensual pleasures; in the noble discipline these are called cords of sensual pleasure -

"A person's sensual pleasure is lustful intention,

Those beautiful things in the world are not sensual pleasures;

A person's sensual pleasure is lustful intention,

The beautiful things remain just as they are in the world;

But here the wise remove desire.

"And what, monks, is the source and origin of sensual pleasures? Contact, monks, is the source and origin of sensual pleasures.

"And what, monks, is the diversity of sensual pleasures? There is, monks, one kind of sensual pleasure in forms, another in sounds, another in odours, another in tastes, another in tactile objects. This, monks, is called the diversity of sensual pleasures.

"And what, monks, is the result of sensual pleasures? When, monks, one desiring generates this or that individual existence partaking of merit or demerit, this, monks, is called the result of sensual pleasures.

"And what, monks, is the cessation of sensual pleasures? The cessation of contact, monks, is the cessation of sensual pleasure. This Noble Eightfold Path is the way leading to the cessation of sensual pleasure, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

When, monks, a noble disciple thus understands sensual pleasure, thus understands the source and origin of sensual pleasure, thus understands the diversity of sensual pleasure, thus understands the result of sensual pleasure, thus understands the cessation of sensual pleasure, thus understands the way leading to the cessation of sensual pleasure, he understands this penetrative holy life leading to the cessation of sensual pleasure. Sensual pleasures, monks, should be understood...etc... when it was said 'the way leading to the cessation of sensual pleasures should be understood', it was said with reference to this.

"Feeling, monks, should be understood...etc... when it was said 'the way leading to the cessation of feelings should be understood', so it was said. And what was the reason for saying this? Monks, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.

"And what, monks, is the source and origin of feelings? Contact, monks, is the source and origin of feelings.

"And what, monks, is the diversity of feelings? There are, monks, carnal pleasant feelings, there are spiritual pleasant feelings, there are carnal painful feelings, there are spiritual painful feelings, there are carnal neither-painful-nor-pleasant feelings, there are spiritual neither-painful-nor-pleasant feelings. This, monks, is called the diversity of feelings.

"And what, monks, is the result of feelings? When, monks, one feeling generates this or that individual existence partaking of merit or demerit, this, monks, is called the result of feelings.

"And what, monks, is the cessation of feelings? Monks, with the cessation of contact there is cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands feeling, thus understands the source and origin of feeling, thus understands the diversity of feeling, thus understands the result of feeling, thus understands the cessation of feeling, thus understands the way leading to the cessation of feeling. He understands this penetrative holy life leading to the cessation of feeling. Feeling, monks, should be understood...etc... when it was said 'the way leading to the cessation of feelings should be understood', it was said with reference to this.

"Perception, monks, should be understood...etc... when it was said 'the way leading to the cessation of perceptions should be understood', so it was said. And what was the reason for saying this? Monks, there are these six perceptions - perception of form, perception of sound, perception of odour, perception of taste, perception of tactile object, perception of mental phenomena.

"And what, monks, is the source and origin of perceptions? Contact, monks, is the source and origin of perceptions.

"And what, monks, is the diversity of perceptions? One perception regarding forms, another perception regarding sounds, another perception regarding odours, another perception regarding tastes, another perception regarding tactile objects, another perception regarding mental phenomena. This, monks, is called the diversity of perceptions.

"And what, monks, is the result of perceptions? Monks, I say that perception results in expressions. However one perceives it, so one expresses it, thinking 'I was thus percipient'. This, monks, is called the result of perceptions.

"And what, monks, is the cessation of perception? The cessation of contact, monks, is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands perception, thus understands the source and origin of perception, thus understands the diversity of perception, thus understands the result of perception, thus understands the cessation of perception, thus understands the way leading to the cessation of perception, he understands this penetrative holy life leading to the cessation of perception. Perception, monks, should be understood...etc... the way leading to the cessation of perception should be understood. When this was said, it was said with reference to this.

"Taints, monks, should be understood...etc... when it was said 'the way leading to the cessation of taints should be understood', so it was said. And what was the reason for saying this? There are these three taints, monks - the taint of sensual desire, the taint of existence, the taint of ignorance.

"And what, monks, is the source and origin of taints? Ignorance, monks, is the source and origin of taints.

"And what, monks, is the diversity of taints? There are, monks, taints leading to hell, taints leading to the animal realm, taints leading to the domain of ghosts, taints leading to the human world, taints leading to the world of deities. This, monks, is called the diversity of taints.

"And what, monks, is the result of taints? When, monks, one affected by ignorance generates this or that individual existence partaking of merit or demerit, this, monks, is called the result of taints.

"And what, monks, is the cessation of taints? With the cessation of ignorance, monks, comes the cessation of the taints. This Noble Eightfold Path is the way leading to the cessation of the taints, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands the taints, thus understands the source and origin of the taints, thus understands the diversity of the taints, thus understands the result of the taints, thus understands the cessation of the taints, thus understands the way leading to the cessation of the taints, he understands this penetrative holy life leading to the cessation of the taints. "Taints, monks, should be understood...etc... the way leading to the cessation of taints should be understood." When this was said, it was said with reference to this.

"Action, monks, should be understood...etc... when it was said 'the way leading to the cessation of action should be understood', so it was said. And what was the reason for saying this? Volition, monks, I say is action. Having willed, one performs an action - by body, speech, and mind.

"And what, monks, is the source and origin of actions? Contact, monks, is the source and origin of actions.

"And what, monks, is the diversity of actions? There is, monks, action to be experienced in hell, there is action to be experienced in the animal realm, there is action to be experienced in the domain of ghosts, there is action to be experienced in the human world, there is action to be experienced in the world of deities. This, monks, is called the diversity of actions.

"And what, monks, is the result of actions? Monks, I say that the result of actions is threefold - in this very life, in the next rebirth, or in some subsequent period. This, monks, is called the result of actions.

"And what, monks, is the cessation of action? The cessation of contact, monks, is the cessation of action. This Noble Eightfold Path is the way leading to the cessation of action, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands action, thus understands the source and origin of action, thus understands the diversity of action, thus understands the result of action, thus understands the cessation of action, thus understands the way leading to the cessation of action, he understands this penetrative holy life leading to the cessation of action. Action, monks, should be understood...etc... when it was said 'the way leading to the cessation of action should be understood', it was said with reference to this.

"Monks, suffering should be understood, the source and origin of suffering should be understood, the diversity of suffering should be understood, the result of suffering should be understood, the cessation of suffering should be understood, the way leading to the cessation of suffering should be understood." So it was said. And what was the reason for saying this? Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not getting what one wishes is suffering—in brief, the five aggregates of clinging are suffering.

"And what, monks, is the source and origin of suffering? Craving, monks, is the source and origin of suffering.

"And what, monks, is the diversity of suffering? There is, monks, suffering that is excessive, there is that which is slight, there is that which fades away slowly, there is that which fades away quickly. This, monks, is called the diversity of suffering.

"And what, monks, is the result of suffering? Here, monks, someone who is overcome by suffering and with a mind obsessed, sorrows, becomes weary, laments, beats his breast, and falls into confusion, or else being overcome by suffering and with a mind obsessed, he engages in external searching - 'who knows one term or two terms for the cessation of this suffering?' Monks, I say that suffering results either in confusion or in searching. This, monks, is called the result of suffering.

"And what, monks, is the cessation of suffering? The cessation of craving, monks, is the cessation of suffering. This Noble Eightfold Path is the way leading to the cessation of suffering, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands suffering, thus understands the source and origin of suffering, thus understands the diversity of suffering, thus understands the result of suffering, thus understands the cessation of suffering, thus understands the way leading to the cessation of suffering, he understands this penetrative holy life leading to the cessation of suffering. Monks, suffering should be understood, the source and origin of suffering should be understood, the diversity of suffering should be understood, the result of suffering should be understood, the cessation of suffering should be understood, the way leading to the cessation of suffering should be understood. When this was said, it was said with reference to this.

"This, monks, is the discourse on the Teaching about penetration." Ninth.

10. The Lion's Roar Discourse

64. "Monks, these are the six 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 six? Here, monks, the Truth Finder understands as it really is what is possible as possible and what is impossible as impossible. Monks, that the Truth Finder understands as it really is what is possible as possible and what is impossible as impossible, this too, monks, is a Truth Finder's power 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.

"Furthermore, monks, the Truth Finder understands as it really is the results of actions undertaken in the past, future, and present in terms of possibilities and causes. Monks, that the Truth Finder understands as it really is the results of actions undertaken in the past, future, and present in terms of possibilities and causes, this too, monks, is a Truth Finder's power 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.

"Furthermore, monks, the Truth Finder understands as it really is the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments. Monks, that the Truth Finder...etc... this too, monks, is a Truth Finder's power 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.

"Furthermore, monks, the Truth Finder recollects manifold past lives, that is - one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. Monks, that the Truth Finder recollects manifold past lives, that is - one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. This too, monks, is a Truth Finder's power 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.

"Furthermore, monks, the Truth Finder with the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions. Monks, that the Truth Finder with the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions, this too, monks, is a Truth Finder's power 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.

"Furthermore, monks, the Truth Finder with the destruction of the taints... etc... having realized it for himself, he enters and dwells. Monks, that the Truth Finder with the destruction of the taints... etc... having realized it for himself, he enters and dwells, this too, monks, is a Truth Finder's power 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. These, monks, are the six 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.

"If others, monks, having approached the Truth Finder with knowledge about what is possible as possible and what is impossible as impossible as it really is, ask a question. Monks, according as the Truth Finder's knowledge of what is possible as possible and what is impossible as impossible as it really is becomes known, so does the Truth Finder answer their questions with knowledge about what is possible as possible and what is impossible as impossible as it really is.

"If others, monks, having approached the Truth Finder with knowledge about the results of actions undertaken in the past, future, and present in terms of possibilities and causes as it really is, ask a question. Monks, according as the Truth Finder's knowledge of the results of actions undertaken in the past, future, and present in terms of possibilities and causes as it really is becomes known, so does the Truth Finder answer their questions with knowledge about the results of actions undertaken in the past, future, and present in terms of possibilities and causes as it really is.

"If others, monks, having approached the Truth Finder with knowledge about the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments as it really is, ask a question. Monks, according as the Truth Finder's knowledge of the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments as it really is becomes known, so does the Truth Finder answer their questions with knowledge about the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments as it really is.

"If others, monks, having approached the Truth Finder with knowledge about the recollection of past abodes as it really is, ask a question. Monks, according as the Truth Finder's knowledge of the recollection of past abodes as it really is becomes known, so does the Truth Finder answer their questions with knowledge about the recollection of past abodes as it really is.

"If others, monks, having approached the Truth Finder with knowledge about the passing away and rebirth of beings as it really is, ask a question. Monks, according as the Truth Finder's knowledge of the passing away and rebirth of beings as it really is becomes known, so does the Truth Finder answer their questions with knowledge about the passing away and rebirth of beings as it really is.

"If others, monks, having approached the Truth Finder with the destruction of the taints... etc... having approached with knowledge as it really is, ask a question. Monks, according as the Truth Finder's with the destruction of the taints... etc... knowledge as it really is becomes known, so does the Truth Finder with the destruction of the taints... etc... when questioned, answers with knowledge as it really is.

"There, monks, that knowledge of what is possible as possible and what is impossible as impossible as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. That knowledge of the results of actions undertaken in the past, future, and present in terms of possibilities and causes as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. That knowledge of the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. That knowledge of the recollection of past abodes as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. That knowledge of the passing away and rebirth of beings as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. That with the destruction of the taints... etc... knowledge as it really is, that too I say is for one who is concentrated, not for one who is unconcentrated. Thus, monks, concentration is the path, lack of concentration is the wrong path." Tenth.

The Great Chapter Six.

Here is its summary -

Soṇa, Phagguna, birth, taints, and Dāruhatthī;

Knowledge in the middle, penetrative, and lion's roar - these are the ten.

7. The Chapter on Deities

1. The Discourse on the Fruition of Non-returning

65. "Monks, without abandoning six things one is incapable of realizing the fruition of non-returning. What six? Lack of faith, shamelessness, fearlessness of wrongdoing, laziness, unmindfulness, and lack of wisdom - monks, without abandoning these six things one is incapable of realizing the fruition of non-returning.

"Monks, having abandoned six things one is capable of realizing the fruition of non-returning. What six? Lack of faith, shamelessness, fearlessness of wrongdoing, laziness, unmindfulness, and lack of wisdom - monks, having abandoned these six things one is capable of realizing the fruition of non-returning." First.

2. The Discourse on Arahantship

66. "Monks, without abandoning six things one is incapable of realizing Arahantship. What six? Sloth, torpor, restlessness, remorse, lack of faith, and heedlessness - monks, without abandoning these six things one is incapable of realizing Arahantship.

"Monks, having abandoned six things one is capable of realizing Arahantship. What six? Sloth, torpor, restlessness, remorse, lack of faith, and heedlessness - monks, having abandoned these six things one is capable of realizing Arahantship." The second.

3. The Discourse on Friends

67. "Monks, that a monk with evil friends, evil companions, evil associates, serving, associating with, and attending on evil friends, and following their views, would fulfil proper conduct - 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 abandon sensual lust, lust for form, or lust for the formless - this is not possible.

"Monks, that a monk with good friends, good companions, good associates, serving, associating with, and attending on good friends, and following their views, would fulfil proper conduct - 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 abandon sensual lust, lust for form, or lust for the formless - this is indeed possible." Third.

4. Discourse on Delight in Society

68. "Monks, that a monk who delights in society, takes pleasure in society, is devoted to delight in society, who delights in groups, takes pleasure in groups, is devoted to delight in groups, would delight in solitude alone - this is not possible. "That without delighting in solitude alone, he would grasp the sign of the mind - this is not possible. "That without grasping the sign of the mind, he would fulfil right view - this is not possible. "That without fulfilling right view he would fulfil right concentration - this is not possible. "That without fulfilling right concentration, he would abandon the fetters - this is not possible. "That without abandoning the fetters, he would realise Nibbāna - this is not possible.

"Monks, that a monk who does not delight in society, does not take pleasure in society, is not devoted to delight in society, who does not delight in groups, does not take pleasure in groups, is not devoted to delight in groups, would delight in solitude alone - this is indeed possible. "That delighting in solitude alone, he would grasp the sign of the mind - this is indeed possible. "That grasping the sign of the mind, he would fulfil right view - this is indeed possible. "That having fulfilled right view, he would fulfil right concentration - this is indeed possible. "That having fulfilled right concentration, he would abandon the fetters - this is indeed possible. "That having abandoned the fetters, he would realise Nibbāna - this is indeed possible." Fourth.

5. Discourse on the Deity

69. Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One - "Venerable Sir, these six things lead to the non-decline of a monk. What six? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, being easy to correct, good friendship - these, Venerable Sir, are the six things that lead to the non-decline of a monk." This is what that deity said. The Teacher approved. Then that deity, "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that deity said this to me - 'Venerable Sir, these six things lead to the non-decline of a monk. What six? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, being easy to correct, good friendship - these, Venerable Sir, are the six things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

When this was said, the Venerable Sāriputta, having paid homage to the Blessed One, said this - "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus. Here, Venerable Sir, a monk is himself reverent towards the Teacher and speaks in praise of reverence towards the Teacher. And he encourages those other monks who are not reverent towards the Teacher in reverence towards the Teacher. And he speaks praise of those other monks who are reverent towards the Teacher, praise that is true and accurate and timely. He is himself reverent towards the Teaching... etc... is reverent towards the Community... is reverent towards the training... is easy to admonish... is one with good friends and speaks in praise of having good friends. And he encourages those other monks who do not have good friends in having good friends. And he speaks praise of those other monks who have good friends, praise that is true and accurate and timely. Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."

"Good, good, Sāriputta! Good indeed, Sāriputta, that you understand in detail the meaning of what I have stated in brief thus. Here, Sāriputta, a monk is himself reverent towards the Teacher and speaks in praise of reverence towards the Teacher. And he encourages those other monks who are not reverent towards the Teacher in reverence towards the Teacher. And he speaks praise of those other monks who are reverent towards the Teacher, praise that is true and accurate and timely. He is himself reverent towards the Teaching... etc... is reverent towards the Community... is reverent towards the training... is easy to admonish... is one with good friends and speaks in praise of having good friends. And he encourages those other monks who do not have good friends in having good friends. And he speaks praise of those other monks who have good friends, praise that is true and accurate and timely. Sāriputta, the meaning of what I have stated in brief should be seen in detail thus." Fifth.

6. The Discourse on Concentration

70. "Monks, that a monk without peaceful concentration, without sublime concentration, without concentration gained through tranquillization, without having achieved unification of mind, would exercise the various kinds of spiritual power - having been one, he would become many; having been many, he would become one... etc... he would exercise mastery with the body as far as the brahmā world - this is not possible. "That he would hear both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near - this is not possible. "That he would understand the minds of other beings and other individuals, having encompassed them with his own mind - he would understand a mind with lust as 'a mind with lust'... etc... he would understand a liberated mind as 'a liberated mind' - this is not possible. "That he would recollect manifold past lives, that is - one birth, two births... etc... thus with aspects and terms he would recollect manifold past lives - this is not possible. "That with the divine eye, which is purified and surpasses the human, he would see beings... etc... he would understand how beings fare according to their actions - this is not possible. "That with the destruction of the taints... etc... having realized it, he would enter and dwell - this is not possible.

"Monks, that a monk with peaceful concentration, with sublime concentration, with concentration gained through tranquillization, having achieved unification of mind, would exercise the various kinds of spiritual power... etc... "That he would exercise mastery with the body as far as the brahmā world - this is indeed possible. "That he would hear both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near - this is indeed possible. "That he would understand the minds of other beings and other individuals, having encompassed them with his own mind - he would understand a mind with lust as 'a mind with lust'... etc... he would understand a liberated mind as 'a liberated mind' - this is indeed possible. "That he would recollect manifold past lives, that is - one birth, two births... etc... thus with aspects and terms he would recollect manifold past lives - this is indeed possible. "That with the divine eye, which is purified and surpasses the human, he would see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he would understand how beings fare according to their actions - this is indeed possible. "With the destruction of the taints, the taintless liberation of mind... etc... having realized it, he would enter and dwell - this is indeed possible." Sixth.

7. The Discourse on Direct Knowledge

71. "Monks, possessed of six qualities a monk is incapable of realizing direct knowledge here and there, whenever the base exists. With which six? Here, monks, a monk does not understand as they really are 'these are things leading to decline', does not understand as they really are 'these are things leading to stability', does not understand as they really are 'these are things leading to distinction', does not understand as they really are 'these are things leading to penetration', and he is one who acts carelessly and acts unsuitably. Monks, possessed of these six qualities a monk is incapable of realizing direct knowledge here and there, whenever the base exists.

"Monks, possessed of six qualities a monk is capable of realizing direct knowledge here and there, whenever the base exists. With which six? Here, monks, a monk understands as they really are 'these are things leading to decline', understands as they really are 'these are things leading to stability', understands as they really are 'these are things leading to distinction', understands as they really are 'these are things leading to penetration', and he is one who acts carefully and acts suitably. Monks, possessed of these six qualities a monk is capable of realizing direct knowledge here and there, whenever the base exists." Seventh.

8. The Discourse on the Fool

72. "Monks, possessed of six qualities a monk is incapable of attaining strength in concentration. With which six? Here, monks, a monk is not skilled in attainment regarding concentration, not skilled in maintenance regarding concentration, not skilled in emergence regarding concentration, and he is one who acts carelessly, acts without perseverance, and acts unsuitably. Monks, possessed of these six qualities a monk is incapable of attaining strength in concentration.

"Monks, possessed of six qualities a monk is capable of attaining strength in concentration. With which six? Here, monks, a monk is skilled in attainment regarding concentration, skilled in maintenance regarding concentration, skilled in emergence regarding concentration, and he is one who acts carefully, acts with perseverance, and acts suitably. Monks, possessed of these six qualities a monk is capable of attaining strength in concentration." The eighth.

9. First Meditative Absorption Sutta

73. "Monks, without abandoning six things one is incapable of entering and dwelling in the first meditative absorption. What six? Sensual desire, ill will, sloth and torpor, restlessness and remorse, doubt. And one has not clearly seen with right wisdom as it really is the danger in sensual pleasures. monks, without abandoning these six things one is incapable of entering and dwelling in the first meditative absorption.

"Monks, having abandoned six things one is capable of entering and dwelling in the first meditative absorption. What six? Sensual desire, ill will, sloth and torpor, restlessness and remorse, doubt, and one has not clearly seen with right wisdom as it really is the danger in sensual pleasures. monks, having abandoned these six things one is capable of entering and dwelling in the first meditative absorption." Ninth.

10. Second Meditative Absorption Sutta

74. "Monks, without abandoning six things one is incapable of entering and dwelling in the first meditative absorption. What six? Thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness, perceptions of sensual pleasure, perceptions of ill will, perceptions of harmfulness - monks, without abandoning these six things one is incapable of entering and dwelling in the first meditative absorption.

"Monks, having abandoned six things one is capable of entering and dwelling in the first meditative absorption. What six? Thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness, perceptions of sensual pleasure, perceptions of ill will, perceptions of harmfulness - monks, having abandoned these six things one is capable of entering and dwelling in the first meditative absorption." Tenth.

The seventh Chapter on Deities.

Here is its summary -

Non-returner, arahant, friends, deities delighting in society;

Concentration, witnessing, strength, and another two on meditation.

8. The Chapter on Arahantship

1. Discourse on Suffering

75. "Monks, possessed of six 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. With which six? With thoughts of sensual pleasure, thoughts of ill will, thoughts of harmfulness, perception of sensual pleasure, perception of ill will, perception of harmfulness - Monks, possessed of these six 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 six 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. With which six? With thoughts of renunciation, thoughts of non-ill will, thoughts of harmlessness, perception of renunciation, perception of non-ill will, perception of harmlessness - Monks, possessed of these six 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." First.

2. The Discourse on Arahantship

76. "Monks, without abandoning six things one is incapable of realizing Arahantship. What six? Conceit, inferiority complex, arrogance, overestimation, obstinacy, self-abasement. monks, without abandoning these six things one is incapable of realizing Arahantship.

"Monks, having abandoned six things one is capable of realizing Arahantship. What six? Conceit, inferiority complex, arrogance, overestimation, obstinacy, self-abasement. monks, having abandoned these six things one is capable of realizing Arahantship." The second.

3. Discourse on Superhuman States

77. "Monks, without abandoning six things one is incapable of realizing the superhuman state, the distinction of noble knowledge and vision. What six? Unmindfulness, lack of clear comprehension, being unguarded in the doors of the faculties, lack of moderation in eating, deception, and flattery. monks, without abandoning these six things one is incapable of realizing the superhuman state, the distinction of noble knowledge and vision.

"Monks, having abandoned six things one is capable of realizing the superhuman state, the distinction of noble knowledge and vision. What six? Unmindfulness, lack of clear comprehension, being unguarded in the doors of the faculties, lack of moderation in eating, deception, and flattery. monks, having abandoned these six things one is capable of realizing the superhuman state, the distinction of noble knowledge and vision." Third.

4. Happiness and Joy

78. "Monks, possessed of six qualities a monk dwells in this very life with much happiness and joy, and he has begun the way for the destruction of the taints. With which six? Here, monks, a monk delights in the Teaching, delights in development, delights in abandoning, delights in seclusion, delights in non-ill will, delights in the absence of proliferation. Monks, possessed of these six qualities a monk dwells in this very life with much happiness and joy, and he has begun the way for the destruction of the taints." Fourth.

5. Achievement

79. "Monks, possessed of six qualities a monk is incapable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired. With which six? Here, monks, a monk is not skilled in gain, not skilled in loss, not skilled in means, he does not generate desire for the acquisition of wholesome qualities not yet acquired, he does not protect wholesome qualities already acquired, he does not accomplish perseverance. Monks, possessed of these six qualities a monk is incapable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired.

"Monks, possessed of six qualities a monk is capable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired. With which six? Here, monks, a monk is skilled in gain, skilled in loss, skilled in means, he generates desire for the acquisition of wholesome qualities not yet acquired, he protects wholesome qualities already acquired, he accomplishes perseverance. Monks, possessed of these six qualities a monk is capable of acquiring wholesome qualities not yet acquired or of increasing wholesome qualities already acquired." Fifth.

6. Discourse on Greatness

80. "Monks, possessed of six qualities a monk in no long time attains to greatness and expansion in the teachings. With which six? Here, monks, a monk is abundant in light, abundant in exertion, abundant in inspiration, abundant in discontentment, does not lay down the burden in wholesome qualities, and strives further onwards. Monks, possessed of these six qualities a monk in no long time attains to greatness and expansion in the teachings." Sixth.

7. First Discourse on Hell

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

"Monks, possessed of six qualities one is cast into heaven as surely as if they had been carried there. With which six? One abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and has few wishes, and has right view. Monks, possessed of these six qualities one is cast into heaven as surely as if they had been carried there." Seventh.

8. Second Discourse on Hell

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

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

9. The Discourse on the Supreme Teaching

83. "Monks, possessed of six qualities a monk is incapable of realizing the supreme teaching, Arahantship. With which six? Here, monks, a monk is without faith, is shameless, is without fear of wrongdoing, is lazy, lacks wisdom, and is attached to body and life. Monks, possessed of these six qualities a monk is incapable of realizing the supreme teaching, Arahantship.

"Monks, possessed of six qualities a monk is capable of realizing the supreme teaching, Arahantship. With which six? Here, monks, a monk has faith, has moral shame, has fear of wrongdoing, has aroused energy, has wisdom, and is not attached to body and life. Monks, possessed of these six qualities a monk is capable of realizing the supreme teaching, Arahantship." Ninth.

10. Night and Day Discourse

84. "Monks, for a monk possessed of six qualities, whenever night or day comes, only deterioration in wholesome states can be expected, not growth. With which six? Here, monks, a monk has great wishes, is vexed, is discontent with any robe, almsfood, lodging, and medicinal requisites, is without faith, is of bad virtue, is lazy, is unmindful, lacks wisdom. Monks, for a monk possessed of these six qualities, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

"Monks, for a monk possessed of six qualities, whenever night or day comes, only growth in wholesome states can be expected, not decline. With which six? Here, monks, a monk does not have great wishes, is not vexed, is content with any robe, almsfood, lodging, and medicinal requisites, has faith, is virtuous, has aroused energy, is mindful, has wisdom. Monks, for a monk possessed of these six qualities, whenever night or day comes, only growth in wholesome states can be expected, not decline." Tenth.

The Chapter on Arahantship, Eighth.

Here is its summary -

Suffering, arahantship and beyond, happiness and achievement;

Greatness, dyad, hell, and supreme teaching at night.

9. The Chapter on Coolness

1. Discourse on the State of Peace

85. "Monks, possessed of six qualities a monk is incapable of realizing the unsurpassed state of peace. With which six? Here, monks, when a monk's mind should be restrained, at that time he does not restrain it, when his mind should be uplifted, at that time he does not uplift it, when his mind should be gladdened, at that time he does not gladden it, when his mind should be looked upon with equanimity, at that time he does not look upon it with equanimity, and he is of low disposition, and delights in personal existence. Monks, possessed of these six qualities a monk is incapable of realizing the unsurpassed state of peace.

"Monks, possessed of six qualities a monk is capable of realizing the unsurpassed state of peace. With which six? Here, monks, when a monk's mind should be restrained, at that time he restrains it, when his mind should be uplifted, at that time he uplifts it, when his mind should be gladdened, at that time he gladdens it, when his mind should be looked upon with equanimity, at that time he looks upon it with equanimity, and he is of sublime disposition, and delights in Nibbāna. Monks, possessed of these six qualities a monk is capable of realizing the unsurpassed state of peace." First.

2. Discourse on Obstructions

86. "Monks, possessed of six qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities. With which six? One is possessed of the obstruction of action, possessed of the obstruction of defilement, possessed of the obstruction of results, and is without faith, without desire, and lacks wisdom. Monks, possessed of these six 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 six qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities. With which six? One is not possessed of the obstruction of action, not possessed of the obstruction of defilement, not possessed of the obstruction of results, and has faith, has desire, and has wisdom. Monks, possessed of these six 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 Depriving of Life

87. "Monks, possessed of six qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities. With which six? 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, who lacks wisdom, being stupid and dull-witted. Monks, possessed of these six 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 six qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities. With which six? One who has not deprived his mother of life, who has not deprived his father of life, who has not deprived an arahant of life, who has not with a corrupted mind drawn the blood of the Truth Finder, who has not caused a schism in the Community, who has wisdom, not being stupid and dull-witted. Monks, possessed of these six qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities." Third.

4. The Discourse on Listening

88. "Monks, possessed of six qualities, even while listening to the true Teaching one is incapable of entering upon the fixed course of rightness in wholesome qualities. With which six? When the Teaching and Discipline proclaimed by the Truth Finder is being taught, one does not listen, does not lend an ear, does not establish one's mind on final knowledge, grasps what is unbeneficial, neglects what is beneficial, and is possessed of a conviction that is not in conformity. Monks, possessed of these six 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 six qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities. With which six? When the Teaching and Discipline proclaimed by the Truth Finder is being taught, one listens, lends an ear, establishes one's mind on final knowledge, grasps what is beneficial, neglects what is unbeneficial, and is possessed of a conviction that is in conformity. Monks, possessed of these six qualities, while listening to the true Teaching one is capable of entering upon the fixed course of rightness in wholesome qualities." Fourth.

5. The Discourse on Not Abandoning

89. "Monks, without abandoning six things one is incapable of realizing the achievement of view. What six? Identity view, doubt, adherence to rules and observances, lust leading to planes of misery, hatred leading to planes of misery, delusion leading to planes of misery. monks, without abandoning these six things one is incapable of realizing the achievement of view.

"Monks, having abandoned six things one is capable of realizing the achievement of view. What six? Identity view, doubt, adherence to rules and observances, lust leading to planes of misery, hatred leading to planes of misery, delusion leading to planes of misery. monks, having abandoned these six things one is capable of realizing the achievement of view." Fifth.

6. The Discourse on What is Abandoned

90. "Monks, these six things are abandoned in one accomplished in view. What six? Identity view, doubt, adherence to rules and observances, lust leading to the planes of misery, hatred leading to the planes of misery, delusion leading to the planes of misery. These, monks, are the six things abandoned in one accomplished in view." Sixth.

7. The Discourse on Incapability

91. "Monks, one accomplished in view is incapable of giving rise to six things. What six? Identity view, doubt, adherence to rules and observances, lust leading to planes of misery, hatred leading to planes of misery, delusion leading to planes of misery. Monks, one accomplished in view is incapable of giving rise to these six things." Seventh.

8. First Discourse on Impossible States

92. "Monks, there are these six impossible states. What are the six? One accomplished in view is incapable of dwelling without reverence and deference towards the Teacher, one accomplished in view is incapable of dwelling without reverence and deference towards the Teaching, one accomplished in view is incapable of dwelling without reverence and deference towards the Community, one accomplished in view is incapable of dwelling without reverence and deference towards the training, one accomplished in view is incapable of returning to what should not be returned to, one accomplished in view is incapable of taking an eighth existence. These, monks, are the six impossible states." The eighth.

9. Second Discourse on Impossible States

93. "Monks, there are these six impossible states. What are the six? One accomplished in view is incapable of regarding any formation as permanent, one accomplished in view is incapable of regarding any formation as pleasure, one accomplished in view is incapable of regarding any phenomenon as self, one accomplished in view is incapable of committing a deed of immediate retribution, one accomplished in view is incapable of returning to purity through superstitious rituals, one accomplished in view is incapable of seeking outside of this teaching for those worthy of offerings. These, monks, are the six impossible states." Ninth.

10. Third Discourse on Impossible States

94. "Monks, there are these six impossible states. What are the six? One accomplished in view is incapable of depriving his mother of life, one accomplished in view is incapable of depriving his father of life, one accomplished in view is incapable of depriving an arahant of life, one accomplished in view is incapable of with malicious intent drawing the blood of a The Truth Finder, one accomplished in view is incapable of causing a schism in the Community, one accomplished in view is incapable of acknowledging another teacher. These, monks, are the six impossible states." Tenth.

11. Fourth Discourse on Impossible States

95. "Monks, there are these six impossible states. What are the six? One accomplished in view is incapable of returning to the view that pleasure and pain are self-created, one accomplished in view is incapable of returning to the view that pleasure and pain are created by another, one accomplished in view is incapable of returning to the view that pleasure and pain are both self-created and created by another, one accomplished in view is incapable of returning to the view that pleasure and pain arise fortuitously without self-agency, one accomplished in view is incapable of returning to the view that pleasure and pain arise fortuitously without another's agency, one accomplished in view is incapable of returning to the view that pleasure and pain arise fortuitously without either self-agency or another's agency. What is the reason for this? Because, monks, one accomplished in view has clearly seen both causation and dependently arisen phenomena. These, monks, are the six impossible states." Eleventh.

The Chapter on Coolness, Ninth.

Here is its summary -

Coolness, obstruction, deprived, and obedient;

Not abandoning, unable to abandon, and four states.

10. The Chapter on Benefits

1. Discourse on Manifestation

96. "Monks, the manifestation of six is hard to find in the world. Of which six? 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, rebirth in a noble base is hard to find in the world, unimpaired faculties are hard to find in the world, intelligence and wisdom are hard to find in the world, desire for wholesome states is hard to find in the world. Monks, the manifestation of these six is hard to find in the world." First.

2. Discourse on Benefits

97. "Monks, there are these six benefits in realizing the fruition of stream-entry. What six? One is fixed in the true Teaching, is subject to non-decline, has suffering that is limited, is endowed with uncommon knowledge, has clearly seen causation, and has clearly seen dependently arisen phenomena. These, monks, are the six benefits in realizing the fruition of stream-entry." The second.

3. Discourse on Impermanence

98. "Monks, that a monk who regards any formation as permanent would be possessed of a conviction that is in conformity - this is not possible. "That without being possessed of a conviction that is in conformity he would enter upon the fixed course of rightness - this is not possible. "That without entering upon the fixed course of rightness he would realise the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship - this is not possible.

"Monks, that a monk who regards all formations as impermanent would be possessed of a conviction that is in conformity - this is indeed possible. "That being possessed of a conviction that is in conformity he would enter upon the fixed course of rightness - this is indeed possible. "That entering upon the fixed course of rightness he would realise the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship - this is indeed possible." Third.

4. Discourse on Suffering

99. "Monks, that a monk who regards any formation as pleasure... etc... who regards all formations as suffering... etc... this is indeed a possible position." Fourth.

5. Non-self Discourse

100. "Monks, that a monk who regards any phenomenon as self... etc... who regards all phenomena as non-self... etc... this is indeed a possible position." Fifth.

6. The Discourse on Nibbāna

101. "Monks, that a monk who regards Nibbāna as suffering would be possessed of a conviction that is in conformity - this is not possible. "That without being possessed of a conviction that is in conformity he would enter upon the fixed course of rightness - this is not possible. "That without entering upon the fixed course of rightness he would realise the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship - this is not possible.

"Monks, that a monk who regards Nibbāna as happiness would be possessed of a conviction that is in conformity - this is indeed possible. "That being possessed of a conviction that is in conformity he would enter upon the fixed course of rightness - this is indeed possible. "That entering upon the fixed course of rightness he would realise the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or arahantship - this is indeed possible." Sixth.

7. The Discourse on the Unstable

102. "Monks, seeing these six benefits, it is proper for a monk to establish the perception of impermanence in all formations without exception. What six? 'All formations will appear unstable to me, my mind will not delight in the entire world, my mind will emerge from the entire world, my mind will slope towards Nibbāna, my fetters will go to abandonment, and I shall be endowed with the highest recluseship.' Monks, seeing these six benefits, it is proper for a monk to establish the perception of impermanence in all formations without exception." Seventh.

8. The Discourse on the Raised Sword

103. "Monks, seeing these six benefits, it is proper for a monk to establish the perception of suffering in all formations without exception. What six? 'The perception of revulsion will be present in me regarding all formations, just as towards a murderer with raised sword. My mind will emerge from the entire world, I shall be one who sees peace in Nibbāna, my underlying tendencies will go to uprooting, I shall be one who has done what needs to be done, and I shall have served the Teacher with friendliness.' Monks, seeing these six benefits, it is proper for a monk to establish the perception of suffering in all formations without exception." The eighth.

9. Discourse on Not Being Made of That

104. "Monks, seeing these six benefits, it is proper for a monk to establish the perception of non-self in all phenomena without exception. What six? I shall be unidentified with the entire world, my I-making shall cease, my mine-making shall cease, I shall be endowed with uncommon knowledge, I shall have clearly seen causation, and I shall have clearly seen dependently arisen phenomena. Monks, seeing these six benefits, it is proper for a monk to establish the perception of non-self in all phenomena without exception." Ninth.

10. Discourse on Existence

105. "These three kinds of existence, monks, should be abandoned, and one should train in the three trainings. Which three kinds of existence should be abandoned? Existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere - these three kinds of existence should be abandoned. In which three trainings should one train? In the training in higher virtuous behaviour, in the training in higher mind, in the training in higher wisdom - in these three trainings one should train. When, monks, a monk has abandoned these three kinds of existence and has completed the training in these three trainings - this is called, monks, 'a monk who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'" Tenth.

11. The Discourse on Craving

106. "Monks, these three cravings should be abandoned, and three conceits. Which three cravings should be abandoned? craving for sensual pleasures, craving for existence, craving for non-existence - these three cravings should be abandoned. Which three conceits should be abandoned? Conceit, inferiority complex, arrogance - these three conceits should be abandoned. When, monks, a monk has abandoned these three cravings and these three conceits; this is called, monks, 'a monk who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'" Eleventh.

The Chapter on Benefits, the tenth.

Here is its summary -

Manifestation, benefit, impermanence, suffering and non-self;

Nibbāna, instability, lifted up, not made of that;

Existence and craving - these are the ten.

The Second Fifty is finished.

11. The Chapter on Triads

1. The Discourse on Lust

107. "Monks, there are these three things. Which three? Lust, hatred, delusion. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For the abandoning of lust, the unattractive should be developed; for the abandoning of hatred, friendliness should be developed; for the abandoning of delusion, wisdom should be developed. For the abandoning of these three things, these three things should be developed." First.

2. The Discourse on Misconduct

108. "Monks, there are these three things. Which three? Bodily misconduct, verbal misconduct, mental misconduct. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For the abandoning of bodily misconduct, bodily good conduct should be developed; for the abandoning of verbal misconduct, verbal good conduct should be developed; for the abandoning of mental misconduct, mental good conduct should be developed. For the abandoning of these three things, these three things should be developed." The second.

3. Discourse on Thought

109. "Monks, there are these three things. Which three? The thought of sensual pleasure, thought of ill will, thought of harmfulness. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning the thought of sensual pleasure, the thought of renunciation should be developed; for abandoning the thought of ill will, the thought of non-ill will should be developed; for abandoning the thought of harmfulness, the thought of harmlessness should be developed. For the abandoning of these three things, these three things should be developed." Third.

4. The Discourse on Perception

110. "Monks, there are these three things. Which three? Perception of sensual pleasure, perception of ill will, perception of harmfulness. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning perception of sensual pleasure, perception of renunciation should be developed; for abandoning perception of ill will, perception of non-ill will should be developed; for abandoning perception of harmfulness, perception of harmlessness should be developed. For the abandoning of these three things, these three things should be developed." Fourth.

5. Discourse on Elements

111. "Monks, there are these three things. Which three? The element of sensual pleasure, the element of ill will, the element of harmfulness. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning the element of sensual pleasure, the element of renunciation should be developed; for abandoning the element of ill will, the element of non-ill will should be developed; for abandoning the element of harmfulness, the element of harmlessness should be developed. For the abandoning of these three things, these three things should be developed." Fifth.

6. The Discourse on Gratification

112. "Monks, there are these three things. Which three? View of gratification, view of self, and wrong view. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning the view of gratification, the perception of impermanence should be developed; for abandoning the view of self, the perception of non-self should be developed; for abandoning wrong view, right view should be developed. For the abandoning of these three things, these three things should be developed." Sixth.

7. Discourse on Discontent

113. "Monks, there are these three things. Which three? Discontent, harmfulness, and unrighteous conduct. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For the abandoning of discontent, altruistic joy should be developed; for the abandoning of harmfulness, harmlessness should be developed; for the abandoning of unrighteous conduct, righteous conduct should be developed. For the abandoning of these three things, these three things should be developed." Seventh.

8. The Discourse on Contentment

114. "Monks, there are these three things. Which three? Discontentment, lack of clear comprehension, and great desire. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning discontentment, contentment should be developed; for abandoning lack of clear comprehension, clear comprehension should be developed; for abandoning great desire, fewness of desires should be developed. For the abandoning of these three things, these three things should be developed." The eighth.

9. Discourse on Being Difficult to Correct

115. "Monks, there are these three things. Which three? Being difficult to correct, having evil friends, and mental distraction. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning being difficult to correct, being easy to correct should be developed; for abandoning having evil friends, good friendship should be developed; for abandoning mental distraction, mindfulness of breathing should be developed. For the abandoning of these three things, these three things should be developed." Ninth.

10. Discourse on Restlessness

116. "Monks, there are these three things. Which three? Restlessness, lack of restraint, negligence. These, monks, are the three things. For the abandoning of these three things, three things should be developed. Which three? For abandoning restlessness, serenity should be developed; for abandoning lack of restraint, restraint should be developed; for abandoning negligence, diligence should be developed. For the abandoning of these three things, these three things should be developed." Tenth.

The Chapter on Triads, Eleventh.

Here is its summary -

Lust, misconduct, thought, perception and element, it is said;

Gratification, discontent, satisfaction, and with restlessness makes two sections.

12. The Chapter on Asceticism

1. Discourse on Contemplation of the Body

117. "Monks, without abandoning six things one is incapable of dwelling contemplating the body in the body. What six? Delight in work, delight in talk, delight in sleep, delight in society, being unguarded in the doors of the faculties, and lack of moderation in eating. monks, without abandoning these six things one is incapable of dwelling contemplating the body in the body.

"Monks, having abandoned six things one is capable of dwelling contemplating the body in the body. What six? Delight in work, delight in talk, delight in sleep, delight in society, being unguarded in the doors of the faculties, and lack of moderation in eating - monks, having abandoned these six things one is capable of dwelling contemplating the body in the body." First.

2. Contemplation of Mind-Objects

118. "Monks, without abandoning six things one is incapable in the body internally... etc... in the body externally... etc... in the body both internally and externally... etc... in feelings internally... etc... in feelings externally... etc... in feelings both internally and externally... etc... in mind internally... etc... In mind externally... etc... in mind both internally and externally... etc... in mind-objects internally... etc... externally in mind-objects... etc... of dwelling contemplating mind-objects in mind-objects both internally and externally. What six? Delight in work, delight in talk, delight in sleep, delight in society, being unguarded in the doors of the faculties, and lack of moderation in eating. monks, having abandoned these six things one is capable of dwelling contemplating mind-objects in mind-objects both internally and externally." The second.

3. The Discourse on Tapussa

119. "Monks, possessed of six qualities the householder Tapussa has reached conclusion in the Truth Finder, sees the Deathless, and dwells having realized the Deathless. With which six? With confirmed confidence in the Buddha, confirmed confidence in the Teaching, confirmed confidence in the Community, with noble virtuous behaviour, with noble knowledge, with noble liberation. Monks, possessed of these six qualities the householder Tapussa has reached conclusion in the Truth Finder, sees the Deathless, and dwells having realized the Deathless." Third.

4-23.

The Suttas About Bhallika and Others

120-139. "Monks, possessed of six qualities the householder Bhallika...etc... the householder Sudatta Anāthapiṇḍika... the householder Citta of Macchikāsaṇḍa... Hatthaka of Āḷavī... Mahānāma the Sakyan... the householder Ugga of Vesālī... the householder Uggata... Sūrambaṭṭha... Jīvaka Komārabhacca... the householder Nakulapitā... the householder Tavakaṇṇika... the householder Pūraṇa... the householder Isidatta... the householder Sandhāna... the householder Vicaya... the householder Vijayamāhika... the householder Meṇḍaka... the male lay follower Vāseṭṭha... the male lay follower Ariṭṭha... the male lay follower Sāragga has reached conclusion in the Truth Finder, sees the Deathless, and dwells having realized the Deathless. With which six? With confirmed confidence in the Buddha, confirmed confidence in the Teaching, confirmed confidence in the Community, with noble virtuous behaviour, with noble knowledge, with noble liberation. Monks, possessed of these six qualities the male lay follower Sāragga has reached conclusion in the Truth Finder, sees the Deathless, and dwells having realized the Deathless." Twenty-third.

The Chapter on Asceticism, the twelfth.

13. Consecutive Repetitions on Lust

140. "For direct knowledge of lust, monks, six things should be developed. What six? Unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection. For direct knowledge of lust, monks, these six things should be developed."

141. "For direct knowledge of lust, monks, six things should be developed. What six? Recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of virtue, recollection of generosity, recollection of deities. For direct knowledge of lust, monks, these six things should be developed."

142. "For direct knowledge of lust, monks, six things should be developed. What six? Perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation. For direct knowledge of lust, monks, these six things should be developed."

143-169. "For full understanding of lust, monks... etc... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment six things should be developed."

170-649. "Of hatred...etc... of delusion... of anger... of resentment... of contempt... of insolence... of envy... of selfishness... of deceit... of fraud... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for direct knowledge of negligence...etc... for full understanding... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment these six things should be developed." This is what the Blessed One said. Those monks delighted in what the Blessed One had said.

Consecutive Repetitions on Lust is finished.

The Book of the Sixes is concluded.

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06. The Book of the Sixes

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The Collection of the Numerical Discourses

The Book of the Sixes

1.

The First Fifty

1.

The Chapter on Those Worthy of Gifts

1.

First Discourse on Those Worthy of Gifts

2.

Second Discourse on One Worthy of Gifts

3.

Faculty Discourse

4.

The Discourse on the Fool

5.

First Thoroughbred Discourse

6.

The Second Discourse on the Thoroughbred

7.

The Third Thoroughbred Horse Discourse

8.

The Discourse on the Unsurpassed

9.

The Discourse on the Bases of Recollection

10.

Mahānāma Sutta

2.

The Chapter on Cordiality

1.

First Discourse on Cordiality

2.

Second Discourse on Principles Conducive to Cordiality

3.

The Discourse on Escape

4.

The Discourse on a Good Death

5.

Discourse on What is to be Regretted

6.

The Discourse to Nakulapitā

7.

The Discourse on Learning

8.

The Discourse on the Fisherman

9.

First Discourse on Mindfulness of Death

10.

Second Discourse on Mindfulness of Death

3.

The Chapter on the Unsurpassed Things

1.

The Discourse at Sāmaka

2.

Discourse on Non-decline

3.

The Discourse on Fear

4.

Discourse on the Himalayas

5.

The Discourse on the Bases of Recollection

6.

The Discourse by Mahākaccāna

7.

First Discourse on the Right Time

8.

The Second Discourse on the Right Time

9.

The Discourse with Udāyī

10.

The Discourse on the Unsurpassed