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

The Collection of the Numerical Discourses

The Book of the Eights

1.

The First Fifty

1.

The Chapter on Friendliness

1.

Discourse on Friendliness

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, when liberation of mind through friendliness is pursued, developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, eight benefits can be expected. What are the eight? One sleeps well, one wakes up well, one does not see bad dreams, one is dear to human beings, one is dear to non-human beings, deities protect one, neither fire nor poison nor weapons affect one, and if one does not penetrate further, one is reborn in the brahmā world. "Monks, when liberation of mind through friendliness is pursued, developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, these eight benefits can be expected."

2.

The Discourse on Wisdom

2. "Monks, these eight reasons, eight conditions conduce to obtaining the wisdom fundamental to the holy life when it has not been obtained, and to its increase, expansion, development and fulfilment when it has been obtained. What are the eight? Here, monks, a monk dwells in dependence on the Teacher or a certain fellow monk worthy of esteem, towards whom he has established keen sense of shame and fear of wrongdoing, and for whom he has affection and reverence. This, monks, is the first reason, the first condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

"Dwelling in dependence on that Teacher or a certain fellow monk worthy of esteem, towards whom he has established keen sense of shame and fear of wrongdoing, and for whom he has affection and reverence, he approaches them from time to time and inquires 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. This, monks, is the second reason, the second condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Having heard that Teaching, he accomplishes seclusion in two ways: Through seclusion of body and seclusion of mind. This, monks, is the third reason, the third condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

He is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This, monks, is the fourth reason, the fourth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

He is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. This, monks, is the fifth reason, the fifth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

He dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This, monks, is the sixth reason, the sixth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

"And when gone to the Community, he does not engage in various kinds of pointless talk. He speaks about the Teaching himself, or he asks another to do so, or he does not despise noble silence. This, monks, is the seventh reason, the seventh condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

"He dwells contemplating rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling, such is the origin of feeling, such is the disappearance of feeling; Such is perception...etc... Such is formations...etc... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' This, monks, is the eighth reason, the eighth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

"His fellow monks regard him thus - 'This venerable one dwells in dependence on the Teacher or a certain fellow monk worthy of esteem, towards whom he has established keen sense of shame and fear of wrongdoing, and for whom he has affection and reverence. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

"Dwelling in dependence on that Teacher or a certain fellow monk worthy of esteem, towards whom he has established keen sense of shame and fear of wrongdoing, and for whom he has affection and reverence, he approaches them from time to time and inquires 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. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

Having heard that Teaching, he accomplishes seclusion in two ways: Through seclusion of body and seclusion of mind. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

'This venerable one is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

This venerable one is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

This venerable one dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

"And when gone to the Community, this venerable one does not engage in various kinds of pointless talk. He speaks about the Teaching himself, or he asks another to do so, or he does not despise noble silence. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

"This venerable one dwells contemplating rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling... etc... Such is perception...etc... Such is formations...etc... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. Surely this venerable one knows what is to be known, sees what is to be seen!' This too is a principle that leads to endearment, respect, development, harmony, and unity.

"These, monks, are the eight reasons, eight conditions that conduce to obtaining the wisdom fundamental to the holy life when it has not been obtained, and to its increase, expansion, development and fulfilment when it has been obtained." The second.

3.

First Discourse on Being Unloved

3. "Monks, possessed of eight qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. Which eight? Here, monks, a monk praises what is unloved, criticises what is loved, desires gain, desires honour, is shameless, has no fear of wrongdoing, has evil desires, and has wrong view. Monks, possessed of these eight qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of eight qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions. Which eight? Here, monks, a monk does not praise what is unloved, does not criticise what is loved, does not desire gain, does not desire honour, has moral shame, has fear of wrongdoing, has few desires, and has right view. Monks, possessed of these eight qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions." Third.

4.

The Second Discourse on Being Unloved

4. "Monks, possessed of eight qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. Which eight? Here, monks, a monk desires gain, desires honour, desires to be esteemed, does not know the proper time, does not know moderation, is impure, speaks excessively, and verbally abuses and reviles their spiritual companions. Monks, possessed of these eight qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.

"Monks, possessed of eight qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions. Which eight? Here, monks, a monk does not desire gain, does not desire honour, does not desire to be esteemed, knows the proper time, knows moderation, is pure, does not speak excessively, and does not verbally abuse and revile their spiritual companions. Monks, possessed of these eight qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions." Fourth.

5.

First Discourse on Worldly Conditions

5. "Monks, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What are the eight? Gain and loss, fame and obscurity, blame and praise, and happiness and suffering. These, monks, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions."

6.

The Second Discourse on Worldly Conditions

6. "Monks, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. What are the eight? Gain and loss, fame and obscurity, blame and praise, and happiness and suffering. These, monks, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

"Monks, for the unlearned worldling there arise gain and loss, fame and obscurity, blame and praise, and happiness and suffering. Monks, for the learned noble disciple too there arise gain and loss, fame and obscurity, blame and praise, and happiness and suffering. There, monks, what is the distinction, what is the disparity, what is the difference between a learned noble disciple and an unlearned worldling?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it."

"Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, for the unlearned worldling gain arises. He does not reflect thus - 'This gain has arisen in me; and that is impermanent, suffering, and subject to change' - he does not understand this as it really is. Loss arises... etc... fame arises... obscurity arises... blame arises... praise arises... happiness arises... suffering arises. He does not reflect thus - 'This suffering has arisen in me; and that is impermanent, suffering, and subject to change' - he does not understand this as it really is."

"His gain obsesses the mind and persists, loss obsesses the mind and persists, fame obsesses the mind and persists, obscurity obsesses the mind and persists, blame obsesses the mind and persists, praise obsesses the mind and persists, happiness obsesses the mind and persists, suffering obsesses the mind and persists. When gain arises he approves of it, when there is loss he resists it; When fame arises he approves of it, when there is obscurity he resists it; When praise arises he approves of it, when there is blame he resists it; When happiness arises he approves of it, when there is suffering he resists it. Thus involved in approval and resistance, he is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair. 'He is not freed from suffering', I say."

"But monks, for the learned noble disciple gain arises. He considers thus: 'This gain has arisen in me; and he understands as it really is 'that is impermanent, suffering, and subject to change'. Loss arises... etc... fame arises... obscurity arises... blame arises... praise arises... happiness arises... suffering arises. He considers thus: 'This suffering has arisen in me; and he understands as it really is 'that is impermanent, suffering, and subject to change'.

"His gain does not obsess the mind and persist, loss does not obsess the mind and persist, fame does not obsess the mind and persist, obscurity does not obsess the mind and persist, blame does not obsess the mind and persist, praise does not obsess the mind and persist, happiness does not obsess the mind and persist, suffering does not obsess the mind and persist. When gain arises he does not approve of it, when there is loss he does not resist it; When fame arises he does not approve of it, when there is obscurity he does not resist it; When praise arises he does not approve of it, when there is blame he does not resist it; When happiness arises he does not approve of it, when there is suffering he does not resist it. Thus having abandoned approval and resistance, he is freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair. 'He is freed from suffering', I say. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling."

7.

The Discourse on Devadatta's Failure

7. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain, not long after Devadatta had left. There the Blessed One addressed the monks with reference to Devadatta: "Good, monks, from time to time a monk should reflect on his own failure. Good, monks, from time to time a monk should reflect on another's failure. Good, monks, from time to time a monk should reflect on his own success. Good, monks, from time to time a monk should reflect on another's success. Overcome by eight bad qualities, with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible."

"Which eight? Overcome by gain, monks, with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible. By loss, monks...etc... by fame, monks... by obscurity, monks... by honour, monks... by dishonour, monks... by evil desire, monks... by evil friendship, monks, overcome with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible. Overcome by these eight bad qualities, monks, with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible.

"Good, monks, a monk should dwell having again and again overcome gain that has arisen, loss that has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... he should dwell having again and again overcome evil friendship that has arisen.

"And what, monks, is the reason why a monk should dwell having again and again overcome gain that has arisen, loss that has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... should dwell having again and again overcome evil friendship that has arisen?

"When dwelling without having overcome gain that has arisen, monks, taints, vexation and passion would arise; when dwelling having overcome gain that has arisen, these taints, vexation and passion do not exist. When loss has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... When dwelling without having overcome evil friendship that has arisen, taints, vexation and passion would arise; when dwelling having overcome evil friendship that has arisen, these taints, vexation and passion do not exist. This, monks, is the reason why a monk should dwell having again and again overcome gain that has arisen, loss that has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... he should dwell having again and again overcome evil friendship that has arisen.

"Therefore, monks, you should train thus: 'We shall dwell having again and again overcome gain that has arisen, loss that has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... we shall dwell having again and again overcome evil friendship that has arisen.' This is how you should train." Seventh.

8.

The Discourse on Uttara's Failure

8. On one occasion the Venerable Uttara was dwelling at Mahisavatthu on Mount Saṅkheyya in Vaṭajālikā. There the Venerable Uttara addressed the monks: "Good, friends, from time to time a monk should reflect on his own failure. Good, friends, from time to time a monk should reflect on another's failure. Good, friends, from time to time a monk should reflect on his own success. Good, friends, from time to time a monk should reflect on another's success."

Now on that occasion the great king Vessavaṇa was going from the northern direction to the southern direction on some business. Vessavaṇa, the great king, heard the Venerable Uttara teaching the Teaching to the monks at Mahisavatthu on Mount Saṅkheyya in Vaṭajālikā thus - "Good, friends, from time to time a monk should reflect on his own failure. Good, friends, from time to time a monk should reflect on another's failure. Good, friends, from time to time a monk should reflect on his own success. Good, friends, from time to time a monk should reflect on another's success."

Then Vessavaṇa, the great king - just as a strong person might extend their bent arm or bend their extended arm, even so he disappeared at Mahisavatthu on Mount Saṅkheyya in Vaṭajālikā and appeared among the Tāvatiṃsa devas. Then Vessavaṇa, the great king, approached Sakka, lord of deities; having approached, he said this to Sakka, lord of the deities - "Please, sir, you should know! The Venerable Uttara is teaching the Teaching to the monks at Mahisavatthu on Mount Saṅkheyya in Vaṭajālikā thus - 'Good, friends, from time to time a monk should reflect on his own failure. Good, friends, from time to time a monk should reflect on another's failure... on his own success... on another's success.'"

Then Sakka, lord of deities, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from among the Tāvatiṃsa devas and appeared before the Venerable Uttara at Mahisavatthu on Mount Saṅkheyya in Vaṭajālikā. Then Sakka, lord of deities, approached the Venerable Uttara; having approached, he paid homage to the Venerable Uttara and stood to one side. Standing to one side, Sakka, lord of deities, said this to the Venerable Uttara -

"Is it true, Venerable Sir, that you teach the Teaching to the monks thus - "Good, friends, from time to time a monk should reflect on his own failure, good, friends, from time to time a monk should reflect on another's failure... on his own success... on another's success.'" "Yes, lord of deities." "But is this, Venerable Sir, the venerable Uttara's own inspiration, or is it the word of the Blessed One, the Worthy One, the Perfectly Enlightened One?" "Then, lord of deities, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile.

"Just as, lord of deities, not far from a village or town there is a great heap of grain. Then a great crowd would bring grain - in baskets and hampers and in their laps and with cupped hands. If someone, lord of deities, were to approach that great crowd and ask thus: 'From where do you bring this grain?' how, lord of deities, would that great crowd answer if they were to answer correctly?" "Venerable Sir, that great crowd would answer correctly if they were to say: 'We bring it from that great heap of grain.'" "Just so, lord of deities, whatever is well spoken, all that is the word of the Blessed One, the Worthy One, the Perfectly Enlightened One. Having derived it from that, we and others speak."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is by the Venerable Uttara - 'whatever is well spoken, all that is the word of the Blessed One, the Worthy One, the Perfectly Enlightened One. Having derived it from that, we and others speak.' On one occasion, Venerable Uttara, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain, not long after Devadatta had left. There the Blessed One addressed the monks with reference to Devadatta:

"Good, monks, from time to time a monk should reflect on his own failure. Good, monks, from time to time a monk should reflect on another's failure...etc... on his own success... on another's success. Overcome by eight bad qualities, with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible. Which eight? Overcome by gain, monks, with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible; by loss, monks...etc... by fame, monks... by obscurity, monks... by honour, monks... by dishonour, monks... by evil desire, monks... by evil friendship, monks, overcome with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible. Overcome by these eight bad qualities, monks, with mind possessed, Devadatta is bound for states of misery, bound for hell, will remain for an aeon, is incorrigible.

"Good, monks, a monk should dwell having again and again overcome gain that has arisen; when loss has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... he should dwell having again and again overcome evil friendship that has arisen.

"And what, monks, is the reason why a monk should dwell having again and again overcome gain that has arisen; when loss has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... should dwell having again and again overcome evil friendship that has arisen?

"When dwelling without having overcome gain that has arisen, monks, taints, vexation and passion would arise; when dwelling having overcome gain that has arisen, these taints, vexation and passion do not exist. When loss has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... When dwelling without having overcome evil friendship that has arisen, taints, vexation and passion would arise; when dwelling having overcome evil friendship that has arisen, these taints, vexation and passion do not exist. This, monks, is the reason why a monk should dwell having again and again overcome gain that has arisen; when loss has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... he should dwell having again and again overcome evil friendship that has arisen.

"Therefore, monks, you should train thus: 'We shall dwell having again and again overcome gain that has arisen, loss that has arisen...etc... when fame has arisen... when lack of fame has arisen... when honour has arisen... when dishonour has arisen... when evil desire has arisen... we shall dwell having again and again overcome evil friendship that has arisen.' This is how you should train."

"To this extent, Venerable Sir Uttara, the four assemblies among human beings - monks, nuns, male lay followers, female lay followers. This exposition of the Teaching is not gone out to anything. Let the Venerable Uttara learn this exposition of the Teaching, Venerable Sir. Let the Venerable Uttara master this exposition of the Teaching, Venerable Sir. Let the Venerable Uttara remember this exposition of the Teaching, Venerable Sir. This exposition of the Teaching, Venerable Sir, is beneficial and fundamental to the holy life." The eighth.

9.

The Discourse on Delight

9. "Speaking rightly, monks, one would speak of Nanda as a 'clansman.' "Speaking rightly, monks, one would speak of Nanda as 'strong.' "Speaking rightly, monks, one would speak of Nanda as 'inspiring confidence.' "Speaking rightly, monks, one would speak of Nanda as 'full of lust.' For what other reason, monks, is Nanda able to live the holy life complete and pure, than that he is guarded in the doors of his faculties, moderate in eating, devoted to wakefulness, and possessed of mindfulness and clear comprehension! In this regard, monks, this is how Nanda is guarded in the doors of his faculties. If, monks, Nanda needs to look towards the eastern direction, he does so after fully focusing his mind - 'While I am looking towards the eastern direction thus, evil unwholesome states of covetousness and displeasure will not flow in.' Thus he maintains clear comprehension in that case.

"If, monks, Nanda needs to look towards the western direction...etc... needs to look towards the northern direction... needs to look towards the southern direction... needs to look upwards... needs to look downwards... needs to look around the intermediate directions, he does so after fully focusing his mind - 'While I am looking around the intermediate directions thus, evil unwholesome states of covetousness and displeasure will not flow in.' Thus he maintains clear comprehension in that case. This, monks, is how Nanda is guarded in the doors of his faculties.

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

"In this regard, monks, this is how Nanda pursues wakefulness. Here, monks, during the day, by walking and sitting, Nanda purifies his mind from obstructive states; in the first watch of the night, by walking and sitting, he purifies his mind from obstructive states; in the middle watch of the night, he lies down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising; in the last watch of the night, having risen, by walking and sitting, he purifies his mind from obstructive states. This, monks, is how Nanda pursues wakefulness.

"In this regard, monks, this is how Nanda practises mindfulness and clear comprehension. Here, monks, feelings arise in Nanda with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; perceptions...etc... thoughts...etc... disappear. This, monks, is how Nanda practises mindfulness and clear comprehension.

For what other reason, monks, is Nanda able to live the holy life complete and pure, than that he is guarded in the doors of his faculties, moderate in eating, devoted to wakefulness, and possessed of mindfulness and clear comprehension! Ninth.

10.

The Discourse on the Chaff

10. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Lake. Now on that occasion the monks were accusing a monk of an offence. When that monk was accused of an offence by the monks, he evaded the issue by bringing up another, led the discussion astray, and displayed anger, hatred and displeasure.

Then the Blessed One addressed the monks - "Expel this individual, monks; expel this individual, monks. This individual should be removed, monks. What use is that other's son who has been purified to you! Here, monks, a certain individual's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are just like those of other good monks - so long as the monks do not see his offence. But when the monks see his offence, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they banish him externally. What is the reason for this? 'Let him not corrupt other good monks!'

"Just as, monks, when a barley field is ready, barley-corrupting weeds might grow, barley-chaff, barley-refuse; Its root is just like that of other good barley plants; its stalk is just like that of other good barley plants; its leaf is just like that of other good barley plants - until its head appears. But when its head appears, then they know it thus: 'This is a barley-pest, a barley-chaff, a barley-waste.' Having known it thus, they pull it out together with its roots and throw it outside the barley field. What is the reason for this? 'Let it not corrupt other good barley!'

"Even so, monks, a certain individual's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are just like those of other good monks - so long as the monks do not see his offence. But when the monks see his offence, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they banish him externally. What is the reason for this? 'Let him not corrupt other good monks!'

"Just as, monks, when a great heap of grain is being winnowed, those grains that are firm and have substance form a heap on one side, while those grains that are weak and are chaff are blown by the wind to one side. The owners, taking a broom, sweep it away even more thoroughly. What is the reason for this? 'Let it not corrupt other good grain!' Even so, monks, a certain individual's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are just like those of other good monks - so long as the monks do not see his offence. But when the monks see his offence, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they banish him externally. What is the reason for this? 'Let him not corrupt other good monks!'

"Just as, monks, a person in need of a well-shaft, taking a sharp axe, would enter a forest. Whichever tree he would strike with the back of the axe, those trees that were firm and had heartwood, when struck with the back of the axe, would give off a solid sound; but those trees that were rotten inside, corrupted and decayed, when struck with the back of the axe, would give off a hollow sound. He cuts it at the root, having cut it at the root he cuts it at the top, having cut it at the top he thoroughly cleans it inside, having thoroughly cleaned it inside he fashions it into a well-shaft conduit. Even so, monks, a certain individual's going forward and returning, looking ahead and looking aside, bending and stretching, and wearing of the outer robe, bowl and robes are just like those of other good monks - so long as the monks do not see his offence. But when the monks see his offence, then they know him thus: 'This one is a corrupter of ascetics, chaff among ascetics, refuse among ascetics.' Having known him thus, they banish him externally. What is the reason for this? 'Let him not corrupt other good monks!'

The Chapter on Friendliness is first.

Here is its summary -

2.

The Great Chapter

1.

The Discourse at Verañja

11. Thus have I heard - On one occasion the Blessed One was dwelling at Verañja at the root of Naḷeru's neem tree. Then the brahmin Verañja 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 Verañja said this to the Blessed One -

"I have heard this, Master Gotama - 'the ascetic Gotama does not welcome, or rise for, or offer a seat to brahmins who are old, aged, elderly, advanced in years and have reached the final stage of life.' This, Master Gotama, is indeed so. For Master Gotama does not welcome, or rise for, or offer a seat to brahmins who are old, aged, elderly, advanced in years and have reached the final stage of life. This, Master Gotama, is not proper." "I do not see anyone, brahmin, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, whom I should welcome, or rise for, or offer a seat to. For if, brahmin, the Truth Finder should welcome anyone, or rise for them, or offer them a seat, their head would split open."

"Master Gotama is without taste!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama is without taste.' Those tastes of form, tastes of sound, tastes of odour, tastes of flavour, tastes of tactile objects, in the Truth Finder these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is without taste,' but not in the sense that you mean."

"Master Gotama is without possessions!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama is without possessions.' Those enjoyments of form, enjoyments of sound, enjoyments of odour, enjoyments of taste, enjoyments of tactile objects, in the Truth Finder these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is without possessions,' but not in the sense that you mean."

"Master Gotama teaches the doctrine of the inefficacy of action!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of the inefficacy of action.' For I, brahmin, teach non-action with regard to bodily misconduct, verbal misconduct, mental misconduct; I teach non-action with regard to various kinds of evil, unwholesome states. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of the inefficacy of action,' but not in the sense that you mean."

"Master Gotama teaches the doctrine of annihilation!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of annihilation.' For I teach, brahmin, the annihilation of lust, hatred and delusion; I teach the annihilation of various kinds of evil, unwholesome states. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of annihilation,' but not in the sense that you mean."

"Master Gotama is one who loathes!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama is one who loathes.' For I loathe, brahmin, misconduct by body, misconduct by speech, misconduct by mind; I loathe acquiring various kinds of evil, unwholesome states. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is one who loathes,' but not in the sense that you mean."

"Master Gotama is one who leads astray!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama is one who leads astray.' For I teach the Teaching for the removal of lust, hatred and delusion; I teach the Teaching for the removal of various kinds of evil, unwholesome states. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is one who leads astray,' but not in the sense that you mean."

"Master Gotama is an ascetic!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama is an ascetic.' I say, brahmin, that evil unwholesome states that should be mortified are bodily misconduct, verbal misconduct, mental misconduct. When, brahmin, in someone the evil unwholesome states that should be mortified are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising, I call him 'an ascetic.' In the Truth Finder, brahmin, the evil unwholesome states that should be mortified are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is an ascetic,' but not in the sense that you mean."

"Master Gotama lacks maturity!" "There is, brahmin, a method by which speaking rightly one would say of me: 'The ascetic Gotama is free from the womb.' When, brahmin, in someone future lying in the womb and renewed existence are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising, I call him 'free from the womb.' In the Truth Finder, brahmin, future lying in the womb and renewed existence are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, brahmin, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is free from the womb,' but not in the sense that you mean."

"Just as, brahmin, eight or ten or twelve eggs of a hen. These would be properly sat upon, properly warmed, properly developed by that hen. Whichever of those chicks would first break through the egg shell with its claws or beak and emerge safely, how should that one be called - 'the eldest or the youngest'?" "It should be called the eldest, Master Gotama. For that one, Master Gotama, is indeed their eldest."

"Even so, brahmin, having broken through the egg shell of ignorance that covered this generation enveloped in ignorance, I alone in the world have awakened to the unsurpassed perfect enlightenment. For I, brahmin, am the eldest, the highest in the world. My energy, brahmin, was aroused and unflagging, mindfulness was established and unconfused, my body was tranquil and unperturbed, my mind was concentrated and one-pointed.

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

When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of recollecting past lives. I recollect manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span. Passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span. passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives.

"This, brahmin, was the first true knowledge attained by me in the first watch of the night; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute. This, brahmin, was my first breaking forth, like a chick from the egg-shell.

When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare according to their actions - 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views. With the breaking up of the body, after death, they 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, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare according to their actions.

"This, brahmin, was the second true knowledge attained by me in the middle watch of the night; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute. This, brahmin, was my second breaking forth, like a chick from the egg-shell.

When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the destruction of the taints. I understood as it really is 'This is suffering', I understood as it really is 'This is the origin of suffering', I understood as it really is 'This is the cessation of suffering', I understood as it really is 'This is the way leading to the cessation of suffering'; I understood as they really are 'These are the taints', I understood as it really is 'This is the origin of the taints', I understood as it really is 'This is the cessation of the taints', I understood as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there was the knowledge: 'It is liberated.' I 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.'

"This, brahmin, was the third true knowledge attained by me in the last watch of the night; ignorance was banished and true knowledge arose; darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute. This, brahmin, was my third breaking forth, like a chick from the egg-shell."

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

2.

Lion Discourse

12. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion several well-known and distinguished Licchavis were seated together in the assembly hall speaking praise in various ways of the Buddha, speaking praise of the Teaching, speaking praise of the Community.

Now on that occasion General Sīha, a disciple of the Jains, was sitting in that assembly. Then this occurred to General Sīha - "Without doubt the Blessed One must be an Arahant, perfectly enlightened, since these several well-known and distinguished Licchavis seated together in the assembly hall are speaking praise in various ways of the Buddha, speaking praise of the Teaching, speaking praise of the Community. What if I were to approach that Blessed One, the Arahant, the Fully Enlightened One, to see him?" Then General Sīha approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "Venerable sir, I wish to go to see the ascetic Gotama."

"Why would you, Sīha, being one who holds the doctrine of deeds, go to see the ascetic Gotama who holds the doctrine of the inefficacy of action? "For the ascetic Gotama is one who teaches the doctrine of non-doing, he teaches a teaching of non-doing, and in that way he guides his disciples." Then General Sīha's intention to go to see the Blessed One subsided.

For the second time several well-known and distinguished Licchavis seated together in the assembly hall speaking praise in various ways of the Buddha...etc... of the Teaching...etc... speaking praise of the Community. For the second time, this occurred to General Sīha - "Without doubt the Blessed One must be an Arahant, perfectly enlightened, since these several well-known and distinguished Licchavis seated together in the assembly hall are speaking praise in various ways of the Buddha, of the Teaching...etc... speaking praise of the Community. What if I were to approach that Blessed One, the Arahant, the Fully Enlightened One, to see him?" Then General Sīha approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "Venerable sir, I wish to go to see the ascetic Gotama."

"Why would you, Sīha, being one who holds the doctrine of deeds, go to see the ascetic Gotama who holds the doctrine of the inefficacy of action? "For the ascetic Gotama is one who teaches the doctrine of non-doing, he teaches a teaching of non-doing, and in that way he guides his disciples." For a second time, General Sīha's intention to go to see the Blessed One subsided.

For the third time several well-known and distinguished Licchavis seated together in the assembly hall speaking praise in various ways of the Buddha...etc... of the Teaching...etc... speaking praise of the Community. For the third time, this occurred to General Sīha - "Without doubt the Blessed One must be an Arahant, perfectly enlightened, since these several well-known and distinguished Licchavis seated together in the assembly hall are speaking praise in various ways of the Buddha, speaking praise of the Teaching, speaking praise of the Community. What difference will it make whether these Jains are informed or not informed? What if I were to approach that Blessed One, the Arahant, the Fully Enlightened One, to see him without informing the Jains?"

Then General Sīha set out from Vesālī in the middle of the day with five hundred carriages to see the Blessed One. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and went on foot. Then General Sīha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, General Sīha said this to the Blessed One -

"I have heard this, Venerable Sir: 'The ascetic Gotama teaches the doctrine of the inefficacy of action, he teaches a teaching of the inefficacy of action, and in that way he guides his disciples.' Those, Venerable Sir, who said - 'The ascetic Gotama teaches the doctrine of the inefficacy of action, he teaches a teaching of the inefficacy of action, and in that way he guides his disciples' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism? For we do not wish to misrepresent the Blessed One, Venerable Sir."

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of the inefficacy of action, he teaches a teaching of the inefficacy of action, and in that way he guides his disciples.'

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of deeds, he teaches a teaching of deeds, and in that way he guides his disciples.'

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of annihilation, he teaches a teaching of annihilation, and in that way he guides his disciples.'"

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama is one who loathes, he teaches a teaching of loathing, and in that way he guides his disciples.'

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama is one who disciplines, he teaches a teaching of discipline, and in that way he guides his disciples.'

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama is an ascetic, he teaches a teaching of asceticism, and in that way he guides his disciples.'

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama is free from the womb, he teaches a teaching of freedom from the womb, and in that way he guides his disciples.'

"There is, Sīha, a method by which speaking rightly one would say of me: 'The ascetic Gotama is a consoler, he teaches a teaching of consolation, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama teaches the doctrine of the inefficacy of action, he teaches a teaching of the inefficacy of action, and in that way he guides his disciples'? For I, Sīha, teach non-action with regard to bodily misconduct, verbal misconduct, mental misconduct; I teach non-action with regard to various kinds of evil, unwholesome states. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of the inefficacy of action, he teaches a teaching of the inefficacy of action, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama teaches the doctrine of deeds, he teaches a teaching of deeds, and in that way he guides his disciples'? "Indeed, Sīha, I teach action with regard to good bodily conduct, good verbal conduct, good mental conduct; I teach action with regard to various kinds of wholesome states. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of deeds, he teaches a teaching of deeds, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama teaches the doctrine of annihilation, he teaches a teaching of annihilation, and in that way he guides his disciples.' For I teach, Sīha, the annihilation of lust, hatred and delusion; I teach the annihilation of various kinds of evil, unwholesome states. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama teaches the doctrine of annihilation, he teaches a teaching of annihilation, and in that way he guides his disciples.'"

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama is one who loathes, he teaches a teaching of loathing, and in that way he guides his disciples.' For I loathe, Sīha, misconduct by body, misconduct by speech, misconduct by mind; I loathe acquiring various kinds of evil, unwholesome states. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is one who loathes, he teaches a teaching of loathing, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama is one who disciplines, he teaches a teaching of discipline, and in that way he guides his disciples'? For I teach, Sīha, the Teaching for the removal of lust, hatred and delusion; I teach the Teaching for the removal of various kinds of evil, unwholesome states. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is one who disciplines, he teaches a teaching of discipline, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama is an ascetic, he teaches a teaching of asceticism, and in that way he guides his disciples.' I say, Sīha, that evil unwholesome states that should be mortified are bodily misconduct, verbal misconduct, mental misconduct. When, Sīha, in someone the evil unwholesome states that should be mortified are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising, I call him 'an ascetic.' In the Truth Finder, Sīha, the evil unwholesome states that should be mortified are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is an ascetic, he teaches a teaching of asceticism, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama is free from the womb, he teaches a teaching of freedom from the womb, and in that way he guides his disciples'? When, Sīha, in someone future lying in the womb and renewed existence are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising, I call him 'free from the womb.' In the Truth Finder, Sīha, future lying in the womb and renewed existence are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is free from the womb, he teaches a teaching of freedom from the womb, and in that way he guides his disciples.'

"And what, Sīha, is the method by which speaking rightly one would say of me - 'The ascetic Gotama is a consoler, he teaches a teaching of consolation, and in that way he guides his disciples'? Indeed, Sīha, I am a consoler with the supreme consolation, I teach a teaching of consolation, and in that way I guide my disciples. This, Sīha, is the method by which speaking rightly one would say of me: 'The ascetic Gotama is a consoler, he teaches a teaching of consolation, and in that way he guides his disciples.'

When this was said, General Sīha said this to the Blessed One - "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."

"After proper investigation, Sīha, act. "It is good for well-known people like yourself to act after proper investigation." "I am even more pleased and satisfied, Venerable Sir, that the Blessed One says this to me - 'After proper investigation, Sīha, act. It is good for well-known people like yourself to act after proper investigation.' For if wanderers of other sects had gained me as a disciple, they would carry a banner all around Vesālī: 'General Sīha has become our disciple.' Yet the Blessed One says: 'After proper investigation, Sīha, act. It is good for well-known people like yourself to act after proper investigation.' I, Venerable Sir, for the second time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

"For a long time, Sīha, your family has been like a well to the Jains, so you should think it proper to give alms when they approach." "I am even more pleased and satisfied, Venerable Sir, that the Blessed One says this to me - 'For a long time, Sīha, your family has been like a well to the Jains, so you should think it proper to give alms when they approach.' "I have heard this, Venerable Sir - 'The ascetic Gotama says: gifts should be given only to me, only to my disciples; only what is given to me bears great fruit, not what is given to others; only what is given to my disciples bears great fruit, not what is given to the disciples of others,' yet the Blessed One encourages me to give even to the Jains. However, Venerable Sir, we shall know the right time for this. I, Venerable Sir, for the third time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

Then the Blessed One gave a progressive talk to General Sīha, that is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that General Sīha's mind was pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye; even so, while on that very seat, there arose in General Sīha the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."

Then General Sīha, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, said this to the Blessed One - "May the Blessed One together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent.

Then General Sīha, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then General Sīha addressed a certain man - "Go, good man, find out about meat that is available." Then General Sīha, when that night had passed, had excellent food, both hard and soft, prepared in his own residence and had the time announced to the Blessed One - "It is time, Venerable Sir! The meal is ready."

Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of General Sīha; having approached, he sat down on the prepared seat together with the Community of monks. Now on that occasion several Jains were going from street to street and from crossroad to crossroad in Vesālī, throwing up their arms and crying - "Today General Sīha has killed a large animal and prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared specifically for him, the act having been done for his sake."

Then a certain person approached General Sīha; having approached, he informed General Sīha in his ear - "Please, sir, you should know! These several Jains are going from street to street and from crossroad to crossroad in Vesālī, throwing up their arms and crying - 'Today General Sīha has killed a large animal and prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared specifically for him, the act having been done for his sake.' Enough, sir! For a long time these venerable ones have wished to speak in dispraise of the Buddha, in dispraise of the Teaching, in dispraise of the Community. These venerable ones do not tire of falsely, emptily, lyingly, and wrongly accusing the Blessed One; and we would not deliberately deprive a living being of life even for the sake of our own lives."

Then General Sīha served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then General Sīha, when the Blessed One had finished eating and had withdrawn his hand from the bowl, sat down to one side. Then the Blessed One, having instructed, inspired, uplifted and gladdened General Sīha, who was seated to one side, with a talk on the Teaching, rose from his seat and departed. The second.

3.

The Discourse on Thoroughbred Horses

13. "Monks, possessed of eight 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. Which eight? Here, monks, a king's good thoroughbred horse is well born on both sides - from mother and father. He is born in the region where other good thoroughbred horses are born. Whatever food they give him - whether wet or dry - he eats it carefully without scattering it. He is squeamish about sitting or lying down in urine or excrement. He is peaceful and pleasant to live with, and does not frighten other horses. Whatever tricks, deceits, crookednesses and dishonesty he has, he reveals them as they really are to his charioteer. His charioteer strives to overcome them. He is a bearer of burdens. He generates the thought: 'Whether other horses carry or not, I will carry here.' When going, he goes by the straight path. He is steadfast, showing his strength until death and the end of life. Monks, possessed of these eight 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 eight qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. Whatever food they give him - whether coarse or sublime - he eats it carefully without being troubled. He loathes misconduct by body, misconduct by speech, misconduct by mind; he loathes acquiring various kinds of evil, unwholesome states. He is peaceful and pleasant to live with, and does not frighten other monks. Whatever tricks, deceits, crookednesses and dishonesty he has, he reveals them as they really are to the Teacher or to wise persons or to his fellow monks. The Teacher or wise persons or fellow monks strive to discipline him in regard to these. And he is one who trains. He generates the thought: 'Whether other monks train or not, I will train here.' When going, he goes by the straight path; and here the straight path is this, namely - right view... etc... right concentration. He dwells with energy aroused - 'Let only skin, sinews and bones remain, let the flesh and blood dry up in the body; there will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved.' Monks, possessed of these eight qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Third.

4.

The Discourse on the Untrained Horse

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

"And what, monks, are the eight untrained horses and eight faults of horses? Here, monks, a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, backs away and makes the chariot move backwards. Such, monks, is a certain untrained horse here. This, monks, is the first fault of a horse.

"Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, jumps back, strikes the carriage pole, and breaks the triple rod. Such, monks, is a certain untrained horse here. This, monks, is the second fault of a horse.

"Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, lifts its thigh off the chariot pole and crushes the chariot pole itself. Such, monks, is a certain untrained horse here. This, monks, is the third fault of a horse.

"Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, takes the wrong path and makes the chariot go off track. Such, monks, is a certain untrained horse here. This, monks, is the fourth fault of a horse.

"Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, rears up, raising its forequarters and front feet. Such, monks, is a certain untrained horse here. This, monks, is the fifth fault of a horse.

Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, disregarding the charioteer, disregarding the goad, crushing the bit with its teeth, goes wherever it wishes. Such, monks, is a certain untrained horse here. This, monks, is the sixth fault of a horse.

Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, neither moves forward nor backward but stands right there fixed like a post. Such, monks, is a certain untrained horse here. This, monks, is the seventh fault of a horse.

Furthermore, monks, here a certain untrained horse when told "Go!", being pricked and urged on by the charioteer, drawing in both its front feet and its back feet, sits down right there on all four feet. Such, monks, is a certain untrained horse here. This, monks, is the eighth fault of horses. These, monks, are the eight untrained horses and eight faults of horses.

"And what, monks, are the eight untrained persons and eight faults of persons? Here, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, he evades it through unmindfulness, saying "I do not remember." Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, backs away and makes the chariot move backwards; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the first fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, he turned on the accuser: 'What is the point of you speaking, you foolish incompetent one! Do you think you are worthy of speaking!' Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, jumps back, strikes the carriage pole, and breaks the triple rod; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the second fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, he turned the accusation back on the accuser: 'You have committed such and such an offence, you should make amends first.' Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, lifts its thigh off the chariot pole and crushes the chariot pole itself; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the third fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, he evaded the issue by bringing up another, led the discussion astray, and displayed anger, hatred and displeasure. Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, takes the wrong path and makes the chariot go off track; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the fourth fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, he waved his arms about in the midst of the Community. Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, rears up, raising its forequarters and front feet; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the fifth fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, disregarding the Community, disregarding the accuser, he went wherever he wished while still having the offence. Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, disregarding the charioteer, disregarding the goad, crushing the bit with its teeth, goes wherever it wishes; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the sixth fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, saying "I have not committed an offence, I have not committed an offence", he harassed the Community with his silence. Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, neither moves forward nor backward but stands right there fixed like a post; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the seventh fault of a person.

"Furthermore, monks, the monks accuse a monk of an offence. When that monk was accused of an offence by the monks, he said: 'Why are you venerable ones so excessively concerned about me? Now I will reject the training and return to what is inferior.' Having rejected the training and returned to what is inferior, he said: 'Now you venerable ones can be satisfied!' Just as, monks, that untrained horse when told "Go!", being pricked and urged on by the charioteer, drawing in both its front feet and its back feet, sits down right there on all four feet; I say, monks, this individual is similar to that. Such, monks, is a certain untrained person here. This, monks, is the eighth fault of persons. These, monks, are the eight untrained persons and eight faults of persons." Fourth.

5.

The Discourse on Stains

15. "Monks, there are these eight stains. What are the eight? Monks, lack of rehearsal is the stain of learning; Monks, lack of maintenance is the stain of houses; Monks, laziness is the stain of beauty; Monks, negligence is the stain of a guard; Monks, misconduct is the stain of a woman; Monks, selfishness is the stain of giving; Monks, evil unwholesome states are stains in this world and the next; Monks, of these stains, ignorance is the worst stain, the supreme stain. Monks, these are the eight stains."

6.

The Discourse on Messages

16. "Monks, possessed of eight qualities a monk is fit to go on a mission. Which eight? Here, monks, a monk is a listener, makes others hear, learns, remembers, cognizes, makes others understand, is skilled in what is consistent and inconsistent, and is not a maker of quarrels - Monks, possessed of these eight qualities a monk is fit to go on a mission. Monks, possessed of eight qualities Sāriputta is fit to go on a mission. Which eight? Here, monks, Sāriputta is a listener, makes others hear, learns, remembers, cognizes, makes others understand, is skilled in what is consistent and inconsistent, and is not a maker of quarrels. Monks, possessed of these eight qualities Sāriputta is fit to go on a mission."

7.

First Discourse on Bondage

17. "Monks, in eight ways a woman binds a man. Which eight? Monks, a woman binds a man by weeping; monks, a woman binds a man by laughing; monks, a woman binds a man by speaking; monks, a woman binds a man by appearance; monks, a woman binds a man by flowers; monks, a woman binds a man by odour; monks, a woman binds a man by taste; monks, a woman binds a man by touch. Monks, in these eight ways a woman binds a man. Those beings, monks, are well bound who are bound by touch." Seventh.

8.

The Second Discourse on Bondage

18. "Monks, in eight ways a man binds a woman. Which eight? Monks, by weeping a man binds a woman; Monks, by laughing a man binds a woman; Monks, by speaking a man binds a woman; Monks, by appearance a man binds a woman; Monks, by forest flowers a man binds a woman; Monks, by odour a man binds a woman; Monks, by taste a man binds a woman; Monks, by touch a man binds a woman. Monks, in these eight ways a man binds a woman. Those beings, monks, are well bound who are bound by touch." The eighth.

9.

The Discourse to Pahārāda

19. On one occasion the Blessed One was dwelling at Verañja at the root of Naḷeru's neem tree. Then Pahārāda, lord of the asuras, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. When Pahārāda, lord of the asuras, was standing to one side, the Blessed One said this to him -

"But Pahārāda, do the asuras delight in the great ocean?" "They do delight, Venerable Sir, the asuras in the great ocean." "But how many, Pahārāda, are the wonderful and marvellous qualities in the great ocean, seeing which again and again the asuras delight in the great ocean?" "There are, Venerable Sir, eight wonderful and marvellous qualities in the great ocean, seeing which again and again the asuras delight in the great ocean. What are the eight? The great ocean, Venerable Sir, slopes gradually, inclines gradually, slants gradually, without an abrupt drop. That, Venerable Sir, the great ocean slopes gradually, inclines gradually, slants gradually, without an abrupt drop. This, Venerable Sir, is the first wonderful and marvellous quality of the great ocean, seeing which again and again the asuras delight in the great ocean.

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

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

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

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

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

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

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

"But Venerable Sir, do the monks delight in this teaching and discipline?" "The monks delight in this teaching and discipline, Pahārāda." "But Venerable Sir, how many wonderful and marvellous qualities are there in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline?" "There are, Pahārāda, eight wonderful and marvellous qualities in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline. What are the eight? Just as, Pahārāda, the great ocean slopes gradually, inclines gradually, slants gradually, without an abrupt drop; even so, Pahārāda, in this teaching and discipline there is gradual training, gradual activity, gradual practice, without sudden penetration to final knowledge. That in this teaching and discipline there is gradual training, gradual activity, gradual practice, without sudden penetration to final knowledge. This, Pahārāda, is the first wonderful and marvellous quality in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline.

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

"Just as, Pahārāda, the great ocean does not coexist with a dead corpse. Whatever dead corpse there is in the great ocean, it quickly carries it to the shore, washes it up on land; even so, Pahārāda, that person who is immoral, of evil nature, of impure and suspicious conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, inwardly rotten, corrupted, of depraved nature, the Community does not coexist with him; having quickly assembled, they expel him.

Although he may be seated in the midst of the Community of monks, yet he is far from the Community and the Community from him. That, Pahārāda, that person who is immoral, of evil nature, of impure and suspicious conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, inwardly rotten, corrupted, of depraved nature, the Community does not coexist with him; having quickly assembled, they expel him; although he may be seated in the midst of the Community of monks, yet he is far from the Community and the Community from him. This, Pahārāda, is the third wonderful and marvellous quality in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline.

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

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

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

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

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

10.

The Discourse on the Observance Day

20. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Now on that occasion the Blessed One was seated surrounded by the Community of monks on the Uposatha day. Then the Venerable Ānanda, when the night had advanced, at the end of the first watch, rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to the Blessed One - "The night has advanced, Venerable Sir, the first watch has ended, and the Community of monks has been sitting for a long time. May the Blessed One, Venerable Sir, recite the Pātimokkha to the monks."

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

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

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

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

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

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

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

"Even so, monks, there are eight wonderful and marvellous qualities in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline. What are the eight? Just as, monks, the great ocean slopes gradually, inclines gradually, slants gradually, without an abrupt drop; even so, monks, in this teaching and discipline there is gradual training, gradual activity, gradual practice, without sudden penetration to final knowledge. That in this teaching and discipline there is gradual training, gradual activity, gradual practice, without sudden penetration to final knowledge; this, monks, is the first wonderful and marvellous quality in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline...etc... just as, monks, the great ocean is the abode of great beings; these are the beings - timi fish, timiṅgala fish, timirapingala fish, asuras, nāgas, gandhabbas, there dwell in the great ocean beings one hundred yojanas in size...etc... five hundred yojanas in size; even so, monks, this teaching and discipline is the abode of great beings. These are the beings - a stream-enterer, one practising for the realization of the fruit of stream-entry...etc... an arahant, one practising for arahantship. That this teaching and discipline is the abode of great beings; these are the beings - a stream-enterer, one practising for the realization of the fruit of stream-entry...etc... an arahant, one practising for arahantship; this, monks, is the eighth wonderful and marvellous quality in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline. These, monks, are the eight wonderful and marvellous qualities in this teaching and discipline, seeing which again and again the monks delight in this teaching and discipline." Tenth.

The Second Great Chapter.

Here is its summary -

3.

The Chapter on Householders

1.

First Discourse on Ugga

21. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. There the Blessed One addressed the monks: "Monks, remember the householder Ugga of Vesālī as one endowed with eight wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

Then a certain monk, having dressed in the morning and taking his bowl and robe, went to the residence of the householder Ugga of Vesālī; having approached, he sat down on the prepared seat. Then the householder Ugga of Vesālī approached that monk; having approached, he paid homage to that monk and sat down to one side. When the householder Ugga of Vesālī was seated to one side, that monk said this to him -

"Householder, you have been declared by the Blessed One to be endowed with eight wonderful and marvellous qualities. "What are those eight wonderful and marvellous qualities, householder, with which you have been declared to be endowed by the Blessed One?" "I do not know, Venerable Sir - with which eight wonderful and marvellous qualities I have been declared to be endowed by the Blessed One. However, Venerable Sir, listen to the eight wonderful and marvellous qualities that are found in me, attend carefully; I shall speak." "Yes, householder," that monk replied to the householder Ugga of Vesālī. The householder Ugga of Vesālī said this: "When, Venerable Sir, I first saw the Blessed One from afar; together with seeing him, Venerable Sir, my mind became confident in the Blessed One. This, Venerable Sir, is the first wonderful and marvellous quality found in me."

"With a confident mind, Venerable Sir, I attended upon the Blessed One. The Blessed One gave me a progressive talk, that is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that my mind was pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye; even so, while on that very seat, there arose in me the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." Venerable Sir, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, right there I went for refuge to the Buddha, the Teaching, and the Community, and undertook the training precepts with celibacy as the fifth. This, Venerable Sir, is the second wonderful and marvellous quality found in me.

"Venerable Sir, I had four young wives. Then, Venerable Sir, I approached those wives; having approached, I said this to those wives - 'Sisters, I have undertaken the training precepts with celibacy as the fifth. Whoever wishes may either enjoy wealth and make merit here, or go to her own relatives' families. Or if there is desire for a man, to whom shall I give you?' When this was said, Venerable Sir, the eldest wife said this to me - 'Give me, young master, to such and such a man.' Then, Venerable Sir, having summoned that man, taking the wife with my left hand and taking a water vessel with my right hand, I presented her to that man. But Venerable Sir, when giving away my youthful wife, I am not aware of any alteration of my mind. This, Venerable Sir, is the third wonderful and marvellous quality found in me.

"There is wealth in my family, Venerable Sir. And they are shared without distinction with those who are virtuous and of good qualities. This, Venerable Sir, is the fourth wonderful and marvellous quality found in me.

"Whichever monk I attend upon, Venerable Sir; I attend respectfully, not disrespectfully. This, Venerable Sir, is the fifth wonderful and marvellous quality found in me.

"If, Venerable Sir, that venerable one teaches me the Teaching; I listen respectfully, not disrespectfully. If that venerable one does not teach me the Teaching, I teach him the Teaching. This, Venerable Sir, is the sixth wonderful and marvellous quality found in me.

"But it is not wonderful, Venerable Sir, that deities approach me and announce - 'Well-expounded, householder, is the Teaching by the Blessed One.' When this was said, Venerable Sir, I said this to those deities - 'Whether you deities would say this or not say this, nevertheless the Teaching is well-expounded by the Blessed One.' But Venerable Sir, I am not aware of any pride arising in my mind on that account - 'Deities approach me, or I converse with deities.' This, Venerable Sir, is the seventh wonderful and marvellous quality found in me.

"And, Venerable Sir, of these five lower fetters taught by the Blessed One, I do not see any that are unabandoned in myself." This, Venerable Sir, is the eighth wonderful and marvellous quality found in me. These, Venerable Sir, are the eight wonderful and marvellous qualities found in me. But I do not know - with which eight wonderful and marvellous qualities I have been declared to be endowed by the Blessed One."

Then that monk, having received almsfood at the residence of the householder Ugga of Vesālī, rose from his seat and departed. Then that monk, 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, that monk reported to the Blessed One all of the conversation he had with the householder Ugga of Vesālī.

"Good, good, monk! "Just as the householder Ugga of Vesālī would answer if answering rightly, it is with these eight wonderful and marvellous qualities that I have declared the householder Ugga of Vesālī to be endowed. And, monk, remember the householder Ugga of Vesālī as one endowed with these eight wonderful and marvellous qualities." First.

2.

Second Discourse on Ugga

22. On one occasion the Blessed One was dwelling among the Vajjians at Hatthigāma. There the Blessed One addressed the monks: "Monks, remember the householder Ugga of Hatthigāma as one endowed with eight wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

Then a certain monk, having dressed in the morning and taking his bowl and robe, went to the residence of the householder Ugga of Hatthigāma; having approached, he sat down on the prepared seat. Then the householder Ugga of Hatthigāma approached that monk; having approached, he paid homage to that monk and sat down to one side. When the householder Ugga of Hatthigāma was seated to one side, that monk said this to him - "Householder, you have been declared by the Blessed One to be endowed with eight wonderful and marvellous qualities. "What are those eight wonderful and marvellous qualities, householder, with which you have been declared to be endowed by the Blessed One?"

"I do not know, Venerable Sir - with which eight wonderful and marvellous qualities I have been declared to be endowed by the Blessed One. However, Venerable Sir, listen to the eight wonderful and marvellous qualities that are found in me, attend carefully; I shall speak." "Yes, householder," that monk replied to the householder Ugga of Hatthigāma. The householder Ugga of Hatthigāma said this - "When, Venerable Sir, while wandering in the elephant forest, I first saw the Blessed One from afar; together with seeing him, Venerable Sir, my mind became confident in the Blessed One, and my intoxication with liquor was abandoned. This, Venerable Sir, is the first wonderful and marvellous quality found in me.

"With a confident mind, Venerable Sir, I attended upon the Blessed One. The Blessed One gave me a progressive talk, that is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that my mind was pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye; even so, while on that very seat, there arose in me the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." Venerable Sir, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, right there I went for refuge to the Buddha, the Teaching, and the Community, and undertook the training precepts with celibacy as the fifth. This, Venerable Sir, is the second wonderful and marvellous quality found in me.

"Venerable Sir, I had four young wives. Then, Venerable Sir, I approached those wives; having approached, I said this to those wives - 'Sisters, I have undertaken the training precepts with celibacy as the fifth. Whoever wishes may either enjoy wealth and make merit here, or go to her own relatives' families. Or if there is desire for a man, to whom shall I give you?' When this was said, Venerable Sir, the eldest wife said this to me - 'Give me, young master, to such and such a man.' Then, Venerable Sir, having summoned that man, taking the wife with my left hand and taking a water vessel with my right hand, I presented her to that man. But Venerable Sir, when giving away my youthful wife, I am not aware of any alteration of my mind. This, Venerable Sir, is the third wonderful and marvellous quality found in me.

"There is wealth in my family, Venerable Sir. And they are shared without distinction with those who are virtuous and of good qualities. This, Venerable Sir, is the fourth wonderful and marvellous quality found in me.

"Whichever monk I attend upon, Venerable Sir; I attend respectfully, not disrespectfully. If that venerable one teaches me the Teaching; I listen respectfully, not disrespectfully. If that venerable one does not teach me the Teaching, I teach him the Teaching. This, Venerable Sir, is the fifth wonderful and marvellous quality found in me.

"But it is not wonderful, Venerable Sir, that when the Community is invited, deities approach me and announce - 'This monk, householder, is liberated in both respects, this one is liberated by wisdom, this one is a body witness, this one is attained-to-view, this one is liberated by faith, this one is a Teaching-follower, this one is a faith-follower, this one is virtuous with good qualities, this one is immoral with evil qualities.' But Venerable Sir, when serving the Community, I am not aware of giving rise to such a thought - 'I give little to this one or much to that one.' Rather, Venerable Sir, I give with an equal mind. This, Venerable Sir, is the sixth wonderful and marvellous quality found in me.

"But it is not wonderful, Venerable Sir, that deities approach me and announce - 'Well-expounded, householder, is the Teaching by the Blessed One.' When this was said, Venerable Sir, I said this to those deities - 'Whether you deities would say this or not say this, nevertheless the Teaching is well-expounded by the Blessed One.' But Venerable Sir, I am not aware of any pride arising in my mind on that account - 'Those deities approach me, or I converse with deities.' This, Venerable Sir, is the seventh wonderful and marvellous quality found in me.

"If, Venerable Sir, I should die before the Blessed One, it would not be surprising if the Blessed One would declare of me - 'There is no fetter by which the householder Ugga of Hatthigāma, bound by that fetter, would come back to this world.' This, Venerable Sir, is the eighth wonderful and marvellous quality found in me. These, Venerable Sir, are the eight wonderful and marvellous qualities found in me. But I do not know - with which eight wonderful and marvellous qualities I have been declared to be endowed by the Blessed One."

Then that monk, having received almsfood at the residence of the householder Ugga of Hatthigāma, rose from his seat and departed. Then that monk, 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, that monk reported to the Blessed One all of the conversation he had with the householder Ugga of Hatthigāma.

"Good, good, monk! "Just as the householder Ugga of Hatthigāma would answer if answering rightly, it is with these eight wonderful and marvellous qualities that I have declared the householder Ugga of Hatthigāma to be endowed. And, monk, remember the householder Ugga of Hatthigāma as one endowed with these eight wonderful and marvellous qualities." The second.

3.

First Discourse on Hatthaka

23. On one occasion the Blessed One was dwelling at Āḷavī at the Aggāḷava shrine. There the Blessed One addressed the monks: "Monks, remember Hatthaka of Āḷavī as one endowed with seven wonderful and marvellous qualities. With which seven? Monks, Hatthaka of Āḷavī has faith; monks, Hatthaka of Āḷavī is virtuous; monks, Hatthaka of Āḷavī has a sense of shame; monks, Hatthaka of Āḷavī has fear of wrongdoing; monks, Hatthaka of Āḷavī is learned; monks, Hatthaka of Āḷavī is generous; monks, Hatthaka of Āḷavī is wise - monks, remember Hatthaka of Āḷavī as one endowed with these seven wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

Then a certain monk, having dressed in the morning and taking his bowl and robe, went to the residence of Hatthaka of Āḷavī; having approached, he sat down on the prepared seat. Then Hatthaka of Āḷavī approached that monk; having approached, he paid homage to that monk and sat down to one side. When Hatthaka of Āḷavī was seated to one side, that monk said this to him -

"Friend, you have been declared by the Blessed One to be endowed with seven wonderful and marvellous qualities. With which seven? 'Monks, Hatthaka of Āḷavī has faith; is virtuous...etc... has a sense of shame... having fear of wrongdoing... is learned... is generous... monks, Hatthaka of Āḷavī is wise.' "Friend, you have been declared by the Blessed One to be endowed with these seven wonderful and marvellous qualities." "But, Venerable Sir, was there anyone there wearing white clothes?" "No, friend, there was no one there wearing white clothes." "It is good, Venerable Sir, that there was no one there wearing white clothes."

Then that monk, having received almsfood at the residence of Hatthaka of Āḷavī, rose from his seat and departed. Then that monk, 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, that monk said this to the Blessed One -

"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I went to the residence of Hatthaka of Āḷavī; having approached, I sat down on the prepared seat. Then, Venerable Sir, Hatthaka of Āḷavī approached me; having approached, he paid homage to me and sat down to one side. Seated to one side, Venerable Sir, I said this to Hatthaka of Āḷavī - 'Friend, you have been declared by the Blessed One to be endowed with seven wonderful and marvellous qualities. With which seven? Monks, Hatthaka of Āḷavī has faith; is virtuous...etc... has a sense of shame... having fear of wrongdoing... is learned... is generous... monks, Hatthaka of Āḷavī is wise. Friend, you have been declared by the Blessed One to be endowed with these seven wonderful and marvellous qualities.'

When this was said, Venerable Sir, Hatthaka said this to me - 'But, Venerable Sir, was there anyone there wearing white clothes?' 'No, friend, there was no one there wearing white clothes.' 'It is good, Venerable Sir, that there was no one there wearing white clothes.'

"Good, good, monk! That clansman, monk, has few desires. Though there are wholesome qualities in himself, he does not wish them to be known by others. Therefore, monk, remember Hatthaka of Āḷavī as one endowed with this eighth wonderful and marvellous quality, namely, fewness of desires." Third.

4.

The Second Discourse about Hatthaka

24. On one occasion the Blessed One was dwelling at Āḷavī at the Aggāḷava shrine. Then Hatthaka of Āḷavī, surrounded by about five hundred male lay followers, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Hatthaka of Āḷavī was seated to one side, the Blessed One said this to him - "You have a large assembly here, Hatthaka. But how, Hatthaka, do you sustain this large assembly?" "Venerable Sir, I sustain this large assembly through these four means of sustaining a favorable relationship that have been taught by the Blessed One. Venerable Sir, when I know - 'This person should be sustained by giving,' I sustain him by giving; when I know - 'This person should be sustained by endearing speech,' I sustain him by endearing speech; when I know - 'This person should be sustained by beneficial conduct,' I sustain him by beneficial conduct; when I know - 'This person should be sustained by impartiality,' I sustain him by impartiality. There is wealth in my family, Venerable Sir. They would not think it worth listening to if I were poor." "Good, good, Hatthaka! This is indeed the way, Hatthaka, to sustain a large assembly. Whatever persons in the past sustained a large assembly, Hatthaka, all of them sustained a large assembly through these four means of sustaining a favorable relationship. Whatever persons in the future will sustain a large assembly, Hatthaka, all of them will sustain a large assembly through these four means of sustaining a favorable relationship. Whatever persons at present sustain a large assembly, Hatthaka, all of them sustain a large assembly through these four means of sustaining a favorable relationship."

Then Hatthaka of Āḷavī, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the Blessed One addressed the monks when Hatthaka of Āḷavī had just left - "Monks, remember Hatthaka of Āḷavī as one endowed with eight wonderful and marvellous qualities. Which eight? Monks, Hatthaka of Āḷavī has faith; is virtuous, monks...etc... has a sense of shame... having fear of wrongdoing... is learned... is generous... monks, Hatthaka of Āḷavī is wise; monks, Hatthaka of Āḷavī has few desires. Monks, remember Hatthaka of Āḷavī as one endowed with these eight wonderful and marvellous qualities." Fourth.

5.

Mahānāma Sutta

25. 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 - "To what extent, Venerable Sir, is one a male lay follower?" "When, Mahānāma, one has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; to this extent, Mahānāma, is one a male lay follower."

"But to what extent, Venerable Sir, is a male lay follower virtuous?" "When, Mahānāma, a male lay follower abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence; to this extent, Mahānāma, is a male lay follower virtuous."

"But to what extent, Venerable Sir, is a male lay follower practising for their own welfare but not for the welfare of others?" "When, Mahānāma, a male lay follower is accomplished in faith themselves, but does not encourage others in the accomplishment of faith; is accomplished in virtue themselves, but does not encourage others in the accomplishment of virtue; is accomplished in generosity themselves, but does not encourage others in the accomplishment of generosity; is themselves desirous of seeing monks, but does not encourage others to see monks; is themselves desirous of hearing the true Teaching, but does not encourage others to hear the true Teaching; is themselves of a nature to retain the teachings that have been heard, but does not encourage others to retain the teachings; is themselves one who examines the meaning of the teachings that have been heard, but does not encourage others to examine the meaning; is themselves practising in accordance with the Teaching, having understood the meaning and the Teaching, but does not encourage others to practise in accordance with the Teaching. To this extent, Mahānāma, is a male lay follower practising for their own welfare but not for the welfare of others."

"But to what extent, Venerable Sir, is a male lay follower practising both for their own welfare and for the welfare of others?" "When, Mahānāma, a male lay follower is accomplished in faith themselves, and encourages others in the accomplishment of faith; is accomplished in virtue themselves, and encourages others in the accomplishment of virtue; is accomplished in generosity themselves, and encourages others in the accomplishment of generosity; is themselves desirous of seeing monks, and encourages others to see monks; is themselves desirous of hearing the true Teaching, and encourages others to hear the true Teaching; is themselves of a nature to retain the teachings that have been heard, and encourages others to retain the teachings; is themselves one who examines the meaning of the teachings that have been heard, and encourages others to examine the meaning, and is themselves practising in accordance with the Teaching, having understood the meaning and the Teaching, and encourages others to practise in accordance with the Teaching. To this extent, Mahānāma, is a male lay follower practising both for their own welfare and for the welfare of others." Fifth.

6.

Jīvaka Sutta

26. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's mango grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Jīvaka Komārabhacca said this to the Blessed One - "To what extent, Venerable Sir, is one a male lay follower?" "When, Jīvaka, one has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community; to this extent, Jīvaka, is one a male lay follower."

"But to what extent, Venerable Sir, is a male lay follower virtuous?" "When, Jīvaka, a male lay follower abstains from the destruction of life...etc... abstains from liquors, wines, and intoxicants which are the basis for negligence; to this extent, Jīvaka, is a male lay follower virtuous."

"But to what extent, Venerable Sir, is a male lay follower practising for their own welfare but not for the welfare of others?" "When, Jīvaka, a male lay follower is accomplished in faith themselves, but does not encourage others in the accomplishment of faith...etc... is themselves practising in accordance with the Teaching, having understood the meaning and the Teaching, but does not encourage others to practise in accordance with the Teaching. To this extent, Jīvaka, is a male lay follower practising for their own welfare but not for the welfare of others."

"But to what extent, Venerable Sir, is a male lay follower practising both for their own welfare and for the welfare of others?" "When, Jīvaka, a male lay follower is accomplished in faith themselves, and encourages others in the accomplishment of faith; is accomplished in virtue themselves, and encourages others in the accomplishment of virtue; is accomplished in generosity themselves, and encourages others in the accomplishment of generosity; is themselves desirous of seeing monks, and encourages others to see monks; is themselves desirous of hearing the true Teaching, and encourages others to hear the true Teaching; is themselves of a nature to retain the teachings that have been heard, and encourages others to retain the teachings; is themselves one who examines the meaning of the teachings that have been heard, and encourages others to examine the meaning; is themselves practising in accordance with the Teaching, having understood the meaning and the Teaching, and encourages others to practise in accordance with the Teaching. To this extent, Jīvaka, is a male lay follower practising both for their own welfare and for the welfare of others." Sixth.

7.

The First Discourse on Powers

27. "Monks, there are these eight powers. What are the eight? Monks, children have the power of crying, women have the power of anger, thieves have the power of weapons, kings have the power of sovereignty, fools have the power of complaining, wise persons have the power of reflection, the learned have the power of careful consideration, ascetics and brahmins have the power of patience - these, monks, are the eight powers." Seventh.

8.

The Second Discourse on Powers

28. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Sāriputta was seated to one side, the Blessed One said this to him - "How many, Sāriputta, are the powers of a monk whose taints are destroyed, possessed of which powers a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed'?" "There are eight, Venerable Sir, powers of a monk whose taints are destroyed, possessed of which powers a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'"

"What are the eight? Here, Venerable Sir, for a monk whose taints are destroyed, all formations are well seen as they really are with right wisdom as impermanent. Venerable Sir, that for a monk whose taints are destroyed, all formations are well seen as they really are with right wisdom as impermanent, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'"

"Furthermore, Venerable Sir, for a monk whose taints are destroyed, sensual pleasures are well seen as they really are with right wisdom as similar to a pit of burning coals. Venerable Sir, that for a monk whose taints are destroyed, sensual pleasures are well seen as they really are with right wisdom as similar to a pit of burning coals, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'"

"Furthermore, Venerable Sir, for a monk whose taints are destroyed, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, abides in seclusion, delights in renunciation, and has done with all states that are the basis for taints. Venerable Sir, that for a monk whose taints are destroyed, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, abides in seclusion, delights in renunciation, and has done with all states that are the basis for taints, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'"

"Furthermore, Venerable Sir, for a monk whose taints are destroyed, the four foundations of mindfulness are developed and well developed. Venerable Sir, that for a monk whose taints are destroyed, the four foundations of mindfulness are developed and well developed, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'"

"Furthermore, Venerable Sir, for a monk whose taints are destroyed, the four bases for spiritual power are developed and well developed...etc... the five faculties are developed and well developed...etc... the seven enlightenment factors are developed and well developed...etc... the Noble Eightfold Path is developed and well developed. Venerable Sir, that for a monk whose taints are destroyed, the Noble Eightfold Path is developed and well developed, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'"

"These, Venerable Sir, are the eight powers of a monk whose taints are destroyed, possessed of which powers a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'" The eighth.

9.

The Discourse on Inopportune Moments

29. "'The world is concerned with moments, the world is concerned with moments,' monks, the unlearned worldling says, but he does not know what is an opportune moment or an inopportune moment. There are these eight inopportune moments, unseasonable for living the holy life. What are the eight? Here, monks, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One, and the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One; but this person has been reborn in hell. This, monks, is the first inopportune moment, unseasonable for living the holy life.

"Furthermore, monks, a Truth Finder appears in the world... etc... teacher of deities and humans, the Enlightened One, the Blessed One, and the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One; this person is reborn in the animal realm...etc...

"Furthermore, monks...etc... this person is reborn in the domain of ghosts...etc...

"Furthermore, monks...etc... this person is reborn in a certain order of long-lived deities...etc...

"Furthermore, monks...etc... And this person is reborn in a border region among ignorant barbarians, where there is no access for monks, nuns, male lay followers and female lay followers...etc... The fifth inopportune moment, unseasonable for living the holy life.

"Furthermore, monks...etc... And this person is reborn in the middle countries, and has wrong view, with distorted vision: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.'...etc...

"Furthermore, monks...etc... And this person is reborn in the middle countries, and is unwise, stupid, dull-witted, unable to understand the meaning of what is well-spoken and ill-spoken. This, monks, is the seventh inopportune moment, unseasonable for living the holy life.

"Furthermore, monks, a Truth Finder has not appeared in the world, an Arahant, perfectly enlightened...etc... teacher of deities and humans, the Enlightened One, the Blessed One. And the Teaching is not taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One. And this person is reborn in the middle countries, and is wise, not stupid, not dull-witted, able to understand the meaning of what is well-spoken and ill-spoken. This, monks, is the eighth inopportune moment, unseasonable for living the holy life. "These, monks, are the eight inopportune moments, unseasonable for living the holy life."

"There is, monks, only one opportune moment and season for living the holy life. Which one? Here, monks, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. And the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One. And this person is reborn in the middle countries, and is wise, not stupid, not dull-witted, able to understand the meaning of what is well-spoken and ill-spoken. This, monks, is the one and only opportune moment and season for living the holy life."

10.

The Discourse on Anuruddha's Great Thoughts

30. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, the deer park. Now on that occasion the Venerable Anuruddha was dwelling among the Cetis in the Eastern Bamboo Grove. Then, as the Venerable Anuruddha was alone in seclusion, this reflection arose in his mind - "This Teaching is for one of few wishes, not for one of many wishes; This Teaching is for the contented one, not for the discontented one; This Teaching is for the secluded one, not for one who delights in society; This Teaching is for one with aroused energy, not for the lazy one; This Teaching is for one with established mindfulness, not for one who is unmindful; This Teaching is for the concentrated one, not for the unconcentrated one; This Teaching is for one with wisdom, not for one with poor wisdom."

Then the Blessed One, having understood with his own mind the reflection in the Venerable Anuruddha's mind - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the Bhesakaḷā Grove, the deer park at Suṃsumāragira among the Bhaggas and appeared in the presence of the Venerable Anuruddha at the Eastern Bamboo Grove in the Cetī country. The Blessed One sat down on the prepared seat. The Venerable Anuruddha too, having paid homage to the Blessed One, sat down to one side. to one side

When the Venerable Anuruddha was seated to one side, the Blessed One said this to him -

"Good, good, Anuruddha! It is good, Anuruddha, that you think - 'This Teaching is for one of few wishes, not for one of many wishes; This Teaching is for the contented one, not for the discontented one; This Teaching is for the secluded one, not for one who delights in society; This Teaching is for one with aroused energy, not for the lazy one; This Teaching is for one with established mindfulness, not for one who is unmindful; This Teaching is for the concentrated one, not for the unconcentrated one; This Teaching is for one with wisdom, not for one with poor wisdom.' Therefore, Anuruddha, think this eighth thought of a great man - 'This Teaching is for one who delights in non-proliferation and takes pleasure in non-proliferation, not for one who delights in proliferation and takes pleasure in proliferation.'"

"When, Anuruddha, you will think these eight thoughts of a great man, then whenever you wish, quite secluded from sensual pleasures, secluded from unwholesome states, you will enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion.

"When, Anuruddha, you will think these eight thoughts of a great man, then whenever you wish, with the subsiding of thought and examination, you will enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration.

"When, Anuruddha, you will think these eight thoughts of a great man, then whenever you wish, with the fading away of rapture, you will dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - you will enter and dwell in the third meditative absorption.

"When, Anuruddha, you will think these eight thoughts of a great man, then whenever you wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, you will enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

"When, Anuruddha, you will think these eight thoughts of a great man, and you will gain without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, then for you, Anuruddha, it will be just like a householder or a householder's son who has a chest full of variously coloured cloths; just so will your rag-robe appear to you, dwelling content, for delight, non-agitation and comfortable dwelling, for descending into Nibbāna.

"When, Anuruddha, you will think these eight thoughts of a great man, and you will gain without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, then for you, Anuruddha, it will be just like a householder or a householder's son who has fine rice with the black grains removed, with many soups and many sauces; just so will your almsfood appear to you, dwelling content, for delight, non-agitation and comfortable dwelling, for descending into Nibbāna.

"When, Anuruddha, you will think these eight thoughts of a great man, and you will gain without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, then for you, Anuruddha, it will be just like a householder or a householder's son who has a peaked house, plastered inside and out, draft-free, with bolts fastened and shutters closed; just so will your dwelling at the root of a tree appear to you, dwelling content, for delight, non-agitation and comfortable dwelling, for descending into Nibbāna.

"When, Anuruddha, you will think these eight thoughts of a great man, and you will gain without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, then for you, Anuruddha, it will be just like a householder or a householder's son who has a couch spread with a long-fleeced woollen rug, spread with a white woollen rug, spread with a woollen coverlet embroidered with flowers, covered with a spread of the finest antelope hide, with a canopy above, and red cushions at both ends; just so will your grass-mat bedding appear to you, dwelling content, for delight, non-agitation and comfortable dwelling, for descending into Nibbāna.

"When, Anuruddha, you will think these eight thoughts of a great man, and you will gain without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, then for you, Anuruddha, it will be just like a householder or a householder's son who has various medicines, that is - ghee, butter, oil, honey, molasses; just so will your fermented urine medicine appear to you, dwelling content, for delight, non-agitation and comfortable dwelling, for descending into Nibbāna. "Therefore, Anuruddha, you should spend the next rains residence right here in Cetī at Eastern Bamboo Grove." "Yes, Venerable Sir," the Venerable Anuruddha replied to the Blessed One.

Then the Blessed One, having given this exhortation to the Venerable Anuruddha - just as a strong person might extend their bent arm or bend their extended arm, disappeared from the Eastern Bamboo Grove in the Cetī country and appeared at the Bhesakaḷā Grove, the deer park at Suṃsumāragira among the Bhaggas. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, I shall teach you eight thoughts of a great man. Listen to them...etc... And what, monks, are the eight thoughts of a great man? This Teaching, monks, is for one of few wishes, not for one of many wishes; This Teaching, monks, is for the contented one, not for the discontented one; This Teaching, monks, is for the secluded one, not for one who delights in society; This Teaching, monks, is for one with aroused energy, not for the lazy one; This Teaching, monks, is for one with established mindfulness, not for one who is unmindful; This Teaching, monks, is for the concentrated one, not for the unconcentrated one; This Teaching, monks, is for one with wisdom, not for one with poor wisdom; This Teaching, monks, is for one who delights in non-proliferation and takes pleasure in non-proliferation, not for one who delights in proliferation and takes pleasure in proliferation.

'This Teaching, monks, is for one of few wishes, not for one of many wishes,' so it was said. And what was the reason for saying this? Here, monks, a monk being of few wishes does not wish "may they know me as one of few wishes," being contented does not wish "may they know me as contented," being secluded does not wish "may they know me as secluded," having aroused energy does not wish "may they know me as one with aroused energy," having established mindfulness does not wish "may they know me as one with established mindfulness," being concentrated does not wish "may they know me as concentrated," being wise does not wish "may they know me as wise," delighting in the absence of proliferation does not wish "may they know me as one who delights in the absence of proliferation." 'This Teaching, monks, is for one of few wishes, not for one of many wishes' - this was said for this reason.

'This Teaching, monks, is for the contented one, not for the discontented one,' so it was said. And what was the reason for saying this? Here, monks, a monk is content with any kind of robe, almsfood, lodging and medicinal requisites. 'This Teaching, monks, is for the contented one, not for the discontented one' - this was said for this reason.

'This Teaching, monks, is for the secluded one, not for one who delights in society,' so it was said. And what was the reason for saying this? Here, monks, while a monk is dwelling in seclusion, there are visitors - monks, nuns, male lay followers, female lay followers, kings, royal ministers, followers of other paths and their disciples. There the monk with a mind slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, established in seclusion, delighting in renunciation, engages exclusively in talk connected with dismissal. 'This Teaching, monks, is for the secluded one, not for one who delights in society' - this was said for this reason.

'This Teaching, monks, is for one with aroused energy, not for the lazy one,' so it was said. And what was the reason for saying this? Here, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. 'This Teaching, monks, is for one with aroused energy, not for the lazy one' - this was said for this reason.

'This Teaching, monks, is for one with established mindfulness, not for one who is unmindful,' so it was said. And what was the reason for saying this? Here, monks, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. 'This Teaching, monks, is for one with established mindfulness, not for one who is unmindful' - this was said for this reason.

'This Teaching, monks, is for the concentrated one, not for the unconcentrated one,' so it was said. And what was the reason for saying this? Here, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. 'This Teaching, monks, is for the concentrated one, not for the unconcentrated one' - this was said for this reason.

'This Teaching, monks, is for one with wisdom, not for one with poor wisdom,' so it was said. And what was the reason for saying this? Here, monks, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. 'This Teaching, monks, is for one with wisdom, not for one with poor wisdom' - this was said for this reason.

'This Teaching, monks, is for one who delights in non-proliferation and takes pleasure in non-proliferation, not for one who delights in proliferation and takes pleasure in proliferation,' so it was said. And what was the reason for saying this? Here, monks, a monk's mind launches out onto the cessation of proliferation, becomes confident, becomes steady, is liberated. 'This Teaching, monks, is for one who delights in non-proliferation and takes pleasure in non-proliferation, not for one who delights in proliferation and takes pleasure in proliferation' - this was said for this reason.

Then the Venerable Anuruddha spent the next rains residence right there in Cetī in the Eastern Bamboo Grove. Then the Venerable Anuruddha, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Anuruddha became one of the Arahants. Then the Venerable Anuruddha, having attained Arahantship, on that occasion spoke these verses:

The Chapter on Householders, third.

Here is its summary -

4.

The Chapter on Gifts

1.

First Discourse on Giving

31. "Monks, there are these eight kinds of giving. What are the eight? One gives out of annoyance, one gives out of fear, one gives thinking 'they gave to me', one gives thinking 'they will give to me', one gives thinking 'giving is good', one gives thinking 'I cook, these do not cook; it is not proper for me who cooks not to give to those who do not cook', one gives thinking 'by giving this gift a good reputation will spread about me', one gives for the purpose of adorning and equipping the mind. These, monks, are the eight kinds of giving." First.

2.

The Second Discourse on Giving

32.

3.

The Discourse on the Grounds for Giving

33. "Monks, there are these eight grounds for giving. What are the eight? One gives a gift from desire, one gives a gift from hatred, one gives a gift from delusion, one gives a gift from fear, one gives a gift thinking 'giving was done before and was done by my ancestors; it would not be proper for me to let this ancient family tradition decline', one gives a gift thinking 'having given this gift, with the breaking up of the body, after death, I shall be reborn in a good destination, in a heavenly world', one gives a gift thinking 'when I give this gift my mind becomes clear, gratification and joy arise', one gives a gift for the purpose of adorning and equipping the mind. These, monks, are the eight grounds for giving." Third.

4.

The Field Discourse

34. "Monks, when a seed is sown in a field endowed with eight factors, it is not of great fruit, not of great gratification, not of great abundance. How is it endowed with eight factors? Here, monks, the field is both elevated and slanting, full of stones and gravel, barren, not deeply ploughed, without proper inflow of water, without proper outflow of water, without proper irrigation channels, and without proper boundaries. When a seed is sown in a field endowed with these eight factors, monks, it is not of great fruit, not of great gratification, not of great abundance.

"Even so, monks, when a gift is given to ascetics and brahmins endowed with eight factors, it is not of great fruit, not of great benefit, not of great splendour, not of great pervasiveness. How is it endowed with eight factors? Here, monks, ascetics and brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. When a gift is given to ascetics and brahmins endowed with these eight factors, monks, it is not of great fruit, not of great benefit, not of great splendour, not of great pervasiveness.

"When a seed is sown in a field endowed with eight factors, monks, it is of great fruit, of great gratification, of great abundance. How is it endowed with eight factors? Here, monks, the field is neither elevated nor slanting, free from stones and gravel, not barren, deeply ploughed, with proper inflow of water, with proper outflow of water, with proper irrigation channels, and with proper boundaries. When a seed is sown in a field endowed with these eight factors, monks, it is of great fruit, of great gratification, of great abundance.

"Even so, monks, when a gift is given to ascetics and brahmins endowed with eight factors, it is of great fruit, of great benefit, of great splendour, of great pervasiveness. How is it endowed with eight factors? Here, monks, ascetics and brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. When a gift is given to ascetics and brahmins endowed with these eight factors, monks, it is of great fruit, of great benefit, of great splendour, of great pervasiveness."

5.

The Discourse on Giving and Rebirth

35. "Monks, there are these eight kinds of rebirth due to giving. What are the eight? Here, monks, someone gives a gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. He gives expecting something in return. He sees nobles of great wealth, brahmins of great wealth, or householders of great wealth, endowed and furnished with the five cords of sensual pleasure, enjoying themselves. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of nobles of great wealth, brahmins of great wealth, or householders of great wealth!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. With the breaking up of the body, after death, he is reborn in the company of nobles of great wealth, brahmins of great wealth, or householders of great wealth. But I say this is for one who is virtuous, not for one who is immoral. Monks, the mental wish of one who is virtuous succeeds because of its purity.

Furthermore, monks, here someone gives a gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. He gives expecting something in return. He has heard: 'The Four Great Kings devas are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Four Great Kings devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. With the breaking up of the body, after death, he is reborn in the company of the Four Great Kings devas. But I say this is for one who is virtuous, not for one who is immoral. Monks, the mental wish of one who is virtuous succeeds because of its purity.

Furthermore, monks, here someone gives a gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. He gives expecting something in return. He has heard: The Tāvatiṃsa devas... etc... The Yāma devas... The Tusita devas... The Nimmānarati devas... The Paranimmitavasavatti devas are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Paranimmitavasavatti devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. With the breaking up of the body, after death, he is reborn in the company of the Paranimmitavasavatti devas. But I say this is for one who is virtuous, not for one who is immoral. Monks, the mental wish of one who is virtuous succeeds because of its purity.

Furthermore, monks, here someone gives a gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. He gives expecting something in return. He has heard: 'The Brahmakāyika deities are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Brahmakāyika devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. With the breaking up of the body, after death, he is reborn in the company of the Brahmakāyika devas. But I say this is for one who is virtuous, not for one who is immoral; for one without lust, not for one with lust. Monks, the mental wish of one who is virtuous succeeds because of being without lust. Monks, these are the eight kinds of rebirth through giving." Fifth.

6.

The Discourse on the Bases of Meritorious Action

36. "Monks, there are these three bases of meritorious action. What are the three? The basis of meritorious action consisting of giving, the basis of meritorious action consisting of virtuous behaviour, the basis of meritorious action consisting of development. Here, monks, someone has done little of the basis of meritorious action consisting of giving, has done little of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in human misfortune.

Furthermore, monks, here someone has done a moderate amount of the basis of meritorious action consisting of giving, has done a moderate amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in human good fortune.

Furthermore, monks, here someone has done an abundant amount of the basis of meritorious action consisting of giving, has done an abundant amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in the company of the Four Great Kings devas. There, monks, the Four Great Kings, having done more of the basis of meritorious action consisting of giving, having done more of the basis of meritorious action consisting of virtuous behaviour, surpass the Four Great Kings devas in ten states: in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects.

Furthermore, monks, here someone has done an abundant amount of the basis of meritorious action consisting of giving, has done an abundant amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in the company of the Tāvatiṃsa devas. There, monks, Sakka, lord of deities, having done more of the basis of meritorious action consisting of giving, having done more of the basis of meritorious action consisting of virtuous behaviour, surpasses the Tāvatiṃsa devas in ten states: in divine life span...etc... divine tactile objects.

Furthermore, monks, here someone has done an abundant amount of the basis of meritorious action consisting of giving, has done an abundant amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in the company of the Yāma devas. There, monks, the young deva Suyāma, having done more of the basis of meritorious action consisting of giving, having done more of the basis of meritorious action consisting of virtuous behaviour, surpasses the Yāma devas in ten states: in divine life span...etc... divine tactile objects.

Furthermore, monks, here someone has done an abundant amount of the basis of meritorious action consisting of giving, has done an abundant amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in the company of the Tusita devas. There, monks, the young deva Santusita, having done more of the basis of meritorious action consisting of giving, having done more of the basis of meritorious action consisting of virtuous behaviour, surpasses the Tusita devas in ten states: in divine life span...etc... divine tactile objects.

Furthermore, monks, here someone has done an abundant amount of the basis of meritorious action consisting of giving, has done an abundant amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in the company of the Nimmānarati devas. There, monks, the young deva Sunimmita, having done more of the basis of meritorious action consisting of giving, having done more of the basis of meritorious action consisting of virtuous behaviour, surpasses the Nimmānarati devas in ten states: in divine life span...etc... divine tactile objects.

Furthermore, monks, here someone has done an abundant amount of the basis of meritorious action consisting of giving, has done an abundant amount of the basis of meritorious action consisting of virtuous behaviour, and does not achieve the basis of meritorious action consisting of development. With the breaking up of the body, after death, he is reborn in the company of the Paranimmitavasavatti devas. There, monks, the young deva Vasavatti, having done more of the basis of meritorious action consisting of giving, having done more of the basis of meritorious action consisting of virtuous behaviour, surpasses the Paranimmitavasavatti devas in ten states: in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects. These, monks, are the three bases of meritorious action." Sixth.

7.

The Discourse on the Gifts of a Superior Person

37. "Monks, there are these eight gifts of a superior person. What are the eight? One gives what is pure, gives what is sublime, gives at the right time, gives what is allowable, gives with discretion, gives repeatedly, while giving makes the mind confident, and after giving is elated. These, monks, are the eight gifts of a superior person."

8.

The Discourse on the Superior Person

38. "Monks, when a good person is born in a family, it is for the good, welfare, and happiness of many people - it is for the good, welfare, and happiness of mother and father, it is for the good, welfare, and happiness of wife and children, it is for the good, welfare, and happiness of servants, workers and employees, it is for the good, welfare, and happiness of friends and colleagues, it is for the good, welfare, and happiness of departed relatives, it is for the good, welfare, and happiness of the king, it is for the good, welfare, and happiness of the deities, it is for the good, welfare, and happiness of ascetics and brahmins.

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

9.

The Discourse on Streams

39. "Monks, there are these eight streams of merit, streams of the wholesome, nutriments of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness. What are the eight? Here, monks, a noble disciple has gone for refuge to the Buddha. This, monks, is the first stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"Furthermore, monks, a noble disciple has gone for refuge to the Teaching. This, monks, is the second stream of merit...etc... leads to.

"Furthermore, monks, a noble disciple has gone for refuge to the Community. This, monks, is the third stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"Monks, there are these five great gifts that are original, long-standing, traditional, ancient, unadulterated, unadulterated before, that are not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. What are the five? Here, monks, a noble disciple having abandoned the destruction of life, abstains from killing living beings. Monks, a noble disciple abstaining from the destruction of life gives to immeasurable beings freedom from fear, freedom from animosity, freedom from oppression. Having given to immeasurable beings freedom from fear, freedom from animosity, freedom from oppression, he becomes a partaker of immeasurable freedom from fear, freedom from animosity, freedom from oppression. This, monks, is the first gift, a great gift that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. This, monks, is the fourth stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness.

"Furthermore, monks, a noble disciple having abandoned taking what is not given, abstains from taking what is not given...etc... Having abandoned sexual misconduct, he abstains from sexual misconduct...etc... Having abandoned false speech, he abstains from false speech...etc... Having abandoned liquor, wine, and intoxicants which are the basis for negligence, he abstains from liquor, wine, and intoxicants which are the basis for negligence. Monks, a noble disciple abstaining from liquor, wine, and intoxicants which are the basis for negligence gives to immeasurable beings freedom from fear, freedom from animosity, freedom from oppression. Having given to immeasurable beings freedom from fear, freedom from animosity, freedom from oppression, he becomes a partaker of immeasurable freedom from fear, freedom from animosity, freedom from oppression. This, monks, is the fifth gift, a great gift that is original, long-standing, traditional, ancient, unadulterated, unadulterated before, that is not being adulterated and will not be adulterated, not rejected by wise ascetics and brahmins. This, monks, is the eighth stream of merit, stream of the wholesome, nutriment of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness. These, monks, are the eight streams of merit, streams of the wholesome, nutriments of happiness, heavenly, resulting in happiness, leading to heaven, leading to what is wished for, wanted, agreeable, to welfare and to happiness." Ninth.

10.

The Discourse on the Results of Misconduct

40. "Monks, the destruction of life when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of the destruction of life, when one becomes a human being, leads to a short life span.

"Monks, taking what is not given when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of taking what is not given, when one becomes a human being, leads to the loss of wealth.

"Monks, sexual misconduct when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of sexual misconduct, when one becomes a human being, leads to rivalry and enmity.

"Monks, false speech when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of false speech, when one becomes a human being, leads to false accusations.

"Monks, divisive speech when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of divisive speech is that when one becomes a human being, it leads to the breaking up of friendships.

"Monks, harsh speech when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of harsh speech is that when one becomes a human being, it leads to hearing disagreeable sounds.

"Monks, idle chatter when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of idle chatter is that when one becomes a human being, one's speech is not considered worthy of acceptance.

"Monks, drinking alcohol and fermented beverages when pursued, developed and cultivated leads to hell, to the animal realm, to the domain of ghosts. The lightest result of drinking alcohol and fermented beverages is that when one becomes a human being, it leads to madness." Tenth.

The Chapter on Gifts, the fourth.

Here is its summary -

5.

The Chapter on the Observance Day

1.

The Short Discourse on the Observance Day

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

"Monks, when observed complete with eight factors, the Uposatha is of great fruit, of great benefit, of great splendour, of great pervasiveness. "And how, monks, when observed complete with eight factors, does the Uposatha bring great fruit, great benefit, great splendour, great pervasiveness? Here, monks, a noble disciple reflects thus: 'For life, the Arahants, having abandoned the destruction of life, abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, they dwell concerned for the welfare of all living beings. Today, for this night and this day, having abandoned the destruction of life, I abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this first factor.

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

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

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

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

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

'For life, the Arahants, having abandoned dancing, singing, music, and unseemly shows, wearing garlands, using perfumes, and embellishing themselves with unguents, wearing adornments and decorations, abstain from dancing, singing, music, and unseemly shows, wearing garlands, using perfumes, and embellishing themselves with unguents, wearing adornments and decorations. Today, for this night and this day, having abandoned dancing, singing, music, and unseemly shows, wearing garlands, using perfumes, and embellishing myself with unguents, wearing adornments and decorations, I abstain from dancing, singing, music, and unseemly shows, wearing garlands, using perfumes, and embellishing myself with unguents, wearing adornments and decorations. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this seventh factor.

'For life, the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, making their bed on a low resting place - either a small bed or a straw mat. Today, for this night and this day, having abandoned high and luxurious beds, I abstain from high and luxurious beds, making my bed on a low resting place - either a small bed or a straw mat. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this eighth factor. When observed thus, monks, the Uposatha observed complete with eight factors is of great fruit, of great benefit, of great splendour, of great pervasiveness." First.

2.

The Detailed Discourse on the Observance Day

42. "Monks, when observed complete with eight factors, the Uposatha is of great fruit, of great benefit, of great splendour, of great pervasiveness. "And how, monks, when observed complete with eight factors, does the Uposatha bring great fruit, great benefit, great splendour, great pervasiveness? Here, monks, a noble disciple reflects thus: 'For life, the Arahants, having abandoned the destruction of life, abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, they dwell concerned for the welfare of all living beings. Today, for this night and this day, having abandoned the destruction of life, I abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this first factor...

'For life, the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, making their bed on a low resting place - either a small bed or a straw mat. Today, for this night and this day, having abandoned high and luxurious beds, I abstain from high and luxurious beds, making my bed on a low resting place - either a small bed or a straw mat. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this eighth factor. When observed thus, monks, the Uposatha observed complete with eight factors is of great fruit, of great benefit, of great splendour, of great pervasiveness.

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

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

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

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

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

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

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

3.

The Discourse to Visākhā

43. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Then Visākhā, Migāra's Mother, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Visākhā, Migāra's Mother, was seated to one side, the Blessed One said this to her - "When observed complete with eight factors, Visākhā, the Uposatha is of great fruit, of great benefit, of great splendour, of great pervasiveness. And how, Visākhā, when observed complete with eight factors, does the Uposatha bring great fruit, great benefit, great splendour, great pervasiveness? Here, Visākhā, a noble disciple reflects thus: 'For life, the Arahants, having abandoned the destruction of life, abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, they dwell concerned for the welfare of all living beings. Today, for this night and this day, having abandoned the destruction of life, I abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this first factor...

'For life, the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, making their bed on a low resting place - either a small bed or a straw mat. Today, for this night and this day, having abandoned high and luxurious beds, I abstain from high and luxurious beds, making my bed on a low resting place - either a small bed or a straw mat. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this eighth factor. When observed thus, Visākha, the Uposatha observed complete with eight factors is of great fruit, of great benefit, of great splendour, of great pervasiveness.

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

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

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

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

4.

The Discourse to Vāseṭṭha

44. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the male lay follower Vāseṭṭha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the male lay follower Vāseṭṭha was seated to one side, the Blessed One said this to him - "When observed complete with eight factors, Vāseṭṭha, the Uposatha is of great fruit... etc... Blameless, they reach the heavenly state."

When this was said, the male lay follower Vāseṭṭha said this to the Blessed One - "If my dear relatives and kin were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness of my dear relatives and kin for a long time. If, Venerable Sir, all nobles were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness of all those nobles for a long time. If, Venerable Sir, all brahmins... etc... merchants... workers were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness of all those workers for a long time."

"So it is, Vāseṭṭha, so it is, Vāseṭṭha! If, Vāseṭṭha, all nobles were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness of all those nobles for a long time. If, Vāseṭṭha, all brahmins... etc... merchants... workers were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness of all those workers for a long time. If, Vāseṭṭha, the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness for a long time of the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans. If, Vāseṭṭha, these great sal trees were to observe the Uposatha endowed with eight factors, that would be for the welfare and happiness of these great sal trees for a long time. What then to say about a human being!" Fourth.

5.

The Discourse to Bojjhā

45. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the female lay follower Bojjhā approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the female lay follower Bojjhā was seated to one side, the Blessed One said this to her -

"When observed complete with eight factors, Bojjhā, the Uposatha is of great fruit, of great benefit, of great splendour, of great pervasiveness. And how, Bojjhā, when observed complete with eight factors, does the Uposatha bring great fruit, great benefit, great splendour, great pervasiveness? Here, Bojjhā, a noble disciple reflects thus: 'For life, the Arahants, having abandoned the destruction of life, abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, they dwell concerned for the welfare of all living beings. Today, for this night and this day, having abandoned the destruction of life, I abstain from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, I dwell concerned for the welfare of all living beings. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this first factor...

'For life, the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds, making their bed on a low resting place - either a small bed or a straw mat. Today, for this night and this day, having abandoned high and luxurious beds, I abstain from high and luxurious beds, making my bed on a low resting place - either a small bed or a straw mat. By this factor too I emulate the Arahants, and the Uposatha will have been properly observed by me.' He is endowed with this eighth factor. When observed thus, Bojjhā, the Uposatha observed complete with eight factors is of great fruit, of great benefit, of great splendour, of great pervasiveness.

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

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

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

6.

The Discourse to Anuruddha

46. On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion the Venerable Anuruddha had gone for his day's abiding and was in seclusion. Then several deities of delightful form approached the Venerable Anuruddha; having approached, they paid homage to the Venerable Anuruddha and stood to one side. Standing to one side, those deities said this to the Venerable Anuruddha - "Venerable Anuruddha, we are deities called 'of delightful form' who exercise mastery and control in three areas. Venerable Anuruddha, whatever beauty we wish for, that beauty we instantly obtain; whatever sound we wish for, that sound we instantly obtain; whatever happiness we wish for, that happiness we instantly obtain. Venerable Anuruddha, we are deities called 'of delightful form' who exercise mastery and control in these three areas."

Then this occurred to the Venerable Anuruddha - "Oh, may all these deities be blue, with blue complexion, blue garments, and blue ornaments." Then those deities, having understood the Venerable Anuruddha's mind, all became blue, with blue complexion, blue garments, and blue ornaments.

Then this occurred to the Venerable Anuruddha - "Oh, may all these deities be yellow... etc... may all be red... may all be white, with white complexion, white garments, and white ornaments." Then those deities, having understood the Venerable Anuruddha's mind, all became white, with white complexion, white garments, and white ornaments.

Then of those deities, one sang, one danced, and one played the cymbals. Just as the sound of a five-piece orchestra when well-tuned, well-played and well-performed by skilled musicians is lovely, delightful, pleasant, endearing and intoxicating; even so, the sound of those deities' ornaments was lovely, delightful, pleasant, endearing and intoxicating. Then the Venerable Anuruddha restrained his faculties.

Then those deities, "The Venerable Anuruddha does not approve," disappeared right there. Then the Venerable Anuruddha, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Blessed One -

"Here, Venerable Sir, I had gone for the day's abiding, in seclusion. Then, Venerable Sir, several deities of delightful form approached me; having approached, they paid homage to me and stood to one side. Standing to one side, Venerable Sir, those deities said this to me - 'Venerable Anuruddha, we are deities called "of delightful form" who exercise mastery and control in three areas. Venerable Anuruddha, whatever beauty we wish for, that beauty we instantly obtain; whatever sound we wish for, that sound we instantly obtain; whatever happiness we wish for, that happiness we instantly obtain. Venerable Anuruddha, we are deities called "of delightful form" who exercise mastery and control in these three areas.' Then, Venerable Sir, I thought: 'Oh, may all these deities be blue, with blue complexion, blue garments, and blue ornaments.' Then, Venerable Sir, those deities, having understood my mind, all became blue, with blue complexion, blue garments, and blue ornaments.

"Then, Venerable Sir, I thought: "Oh, may all these deities be yellow... etc... may all be red... etc... may all be white, with white complexion, white garments, and white ornaments." Then, Venerable Sir, those deities, having understood my mind, all became white, with white complexion, white garments, and white ornaments.

Then, Venerable Sir, of those deities, one sang, one danced, and one played the cymbals. Just as the sound of a five-piece orchestra when well-tuned, well-played and well-performed by skilled musicians is lovely, delightful, pleasant, endearing and intoxicating; even so, the sound of those deities' ornaments was lovely, delightful, pleasant, endearing and intoxicating. Then, Venerable Sir, I restrained my faculties.

Then, Venerable Sir, those deities, "The Venerable Anuruddha does not approve," disappeared right there. "Venerable Sir, possessing how many qualities is a woman reborn in the company of the devas of delightful form, with the breaking up of the body, after death?"

"Anuruddha, possessing eight qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death. Which eight? Here, Anuruddha, a woman for whichever husband her parents give her to, wishing her good, seeking her welfare, out of compassion, acting with tender concern, for him she rises before him, retires after him, is obedient, behaves pleasantly, and speaks lovingly.

"Those who are respected by her husband - whether mother or father or ascetics and brahmins - one honours them, respects them, reveres them, venerates them, and when they arrive, honours them with a seat and water.

"Whatever internal household work of the husband - whether with wool or cotton - therein she is skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it.

"Whatever inner household staff of the husband - whether slaves or servants or workers - she knows what has and has not been done by them, and she knows the strength and weakness of those who are ill, and she distributes portions of hard and soft food to them.

"Whatever wealth or grain or gold the husband brings home, she protects and guards it well, and therein she is not a mixer, thief, drunkard, or wasteful.

"And she is a female lay follower who has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community.

"And she is virtuous - she abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquors, wines, and intoxicants which are the basis for negligence.

"And she is generous. She dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.

"Anuruddha, possessing these eight qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death."

7.

The Second Discourse to Visākhā

47. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Then Visākhā, Migāra's Mother...etc... When Visākhā, Migāra's Mother, was seated to one side, the Blessed One said this to her -

"Visākhā, possessing eight qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death. Which eight? Here, Visākha, a woman for whichever husband her parents give her to, wishing her good, seeking her welfare, out of compassion, acting with tender concern, for him she rises before him, retires after him, is obedient, behaves pleasantly, and speaks lovingly... etc...

"And she is generous. She dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. "Visākhā, possessing these eight qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death."

8.

The Discourse on Nakulamātā

48. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, the deer park. Then Nakulamātā the housewife approached the Blessed One; having approached... etc... When Nakulamātā the housewife was seated to one side, the Blessed One said this to her -

"Nakulamātā, possessing eight qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death. Which eight? Here, Nakulamātā, a woman for whichever husband her parents give her to, wishing her good, seeking her welfare, out of compassion, acting with tender concern, for him she rises before him, retires after him, is obedient, behaves pleasantly, and speaks lovingly.

"Those who are respected by her husband - whether mother or father or ascetics and brahmins - one honours them, respects them, reveres them, venerates them, and when they arrive, honours them with a seat and water.

"Whatever internal household work of the husband - whether with wool or cotton - therein she is skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it.

"Whatever inner household staff of the husband - whether slaves or servants or workers - she knows what has and has not been done by them, and she knows the strength and weakness of those who are ill, and she distributes portions of hard and soft food to them.

"Whatever wealth or grain or silver or gold the husband brings home, she protects and guards it well, and therein she is not a mixer, thief, drunkard, or wasteful.

"And she is a female lay follower who has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community.

"And she is virtuous - abstains from the destruction of life...etc... abstains from liquors, wines, and intoxicants which are the basis for negligence...etc...

"And she is generous, dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.

"Nakulamātā, possessing these eight qualities, a woman is reborn in the company of the devas of delightful form, with the breaking up of the body, after death."

9.

First Discourse on Success in This World

49. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Then Visākhā, Migāra's Mother, approached the Blessed One...etc... When Visākhā, Migāra's Mother, was seated to one side, the Blessed One said this to her -

"Visākhā, possessed of four things a woman is practising for success in this world, this world is secured for her. With which four? Here, Visākha, a woman has well-arranged activities, she treats the household well, behaves agreeably towards her husband, and protects what has been gathered.

"And how, Visākha, does a woman have well-arranged activities? Here, Visākha, whatever internal household work of the husband there may be - whether with wool or cotton - therein she is skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it. This, Visākha, is how a woman has well-arranged activities.

"And how, Visākha, does a woman treat the household well? Here, Visākha, a woman, whatever inner household staff of the husband - whether slaves or servants or workers - she knows what has and has not been done by them, and she knows the strength and weakness of those who are ill, and she distributes portions of hard and soft food to them. This, Visākha, is how a woman treats the household well.

"And how, Visākha, does a woman behave agreeably towards her husband? Here, Visākha, a woman does not commit what is reckoned as disagreeable to her husband even for the sake of her life. This, Visākha, is how a woman behaves agreeably towards her husband.

"And how, Visākha, does a woman protect what has been gathered? Here, Visākha, whatever wealth or grain or silver or gold the husband brings home, a woman protects and guards it well, and therein she is not a mixer, thief, drunkard, or wasteful. This, Visākha, is how a woman protects what has been gathered. Visākha, possessed of these four qualities a woman is practising for success in this world, this world is secured for her.

"Visākha, possessed of four qualities a woman is practising for success in the other world, the other world is secured for her. With which four? Here, Visākha, a woman is accomplished in faith, accomplished in virtue, accomplished in generosity, accomplished in wisdom.

"And how, Visākha, is a woman accomplished in faith? Here, Visākha, a woman has faith, she has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' This, Visākha, is how a woman is accomplished in faith.

"And how, Visākha, is a woman accomplished in virtue? Here, Visākha, a woman abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. This, Visākha, is how a woman is accomplished in virtue.

"And how, Visākha, is a woman accomplished in generosity? Here, Visākha, a woman dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This, Visākha, is how a woman is accomplished in generosity.

"And how, Visākha, is a woman accomplished in wisdom? Here, Visākha, a woman is wise... etc... This, Visākha, is how a woman is accomplished in wisdom. Visākha, possessed of these four qualities a woman is practising for success in the other world, the other world is secured for her."

10.

Second Discourse on Success in This World

50. "Monks, possessed of four qualities a woman is practising for success in this world, this world is secured for her. With which four? Here, monks, a woman has well-arranged activities, she treats the household well, behaves agreeably towards her husband, and protects what has been gathered.

"And how, monks, does a woman have well-arranged activities? Here, monks, whatever internal household work of the husband there may be...etc... This, monks, is how a woman has well-arranged activities.

"And how, monks, does a woman treat the household well? Here, monks, a woman, whatever inner household staff of the husband...etc... This, monks, is how a woman treats the household well.

"And how, monks, does a woman behave agreeably towards her husband? Here, monks, a woman does not commit what is reckoned as disagreeable to her husband even for the sake of her life. This, monks, is how a woman behaves agreeably towards her husband.

"And how, monks, does a woman protect what has been gathered? Here, monks, whatever the husband brings home...etc... This, monks, is how a woman protects what has been gathered. Monks, possessed of these four qualities a woman is practising for success in this world, this world is secured for her.

"Monks, possessed of four qualities a woman is practising for success in the other world, the other world is secured for her. With which four? Here, monks, a woman is accomplished in faith, accomplished in virtue, accomplished in generosity, accomplished in wisdom.

"And how, monks, is a woman accomplished in faith? Here, monks, a woman has faith... etc... This, monks, is how a woman is accomplished in faith.

"And how, monks, is a woman accomplished in virtue? Here, monks, a woman abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is how a woman is accomplished in virtue.

"And how, monks, is a woman accomplished in generosity? Here, monks, a woman dwells at home with a mind devoid of the stain of selfishness...etc... This, monks, is how a woman is accomplished in generosity.

"And how, monks, is a woman accomplished in wisdom? Here, monks, a woman is wise... etc... This, monks, is how a woman is accomplished in wisdom. Monks, possessed of these four qualities a woman is practising for success in the other world, the other world is secured for her."

The Chapter on the Observance Day is fifth.

Here is its summary -

The First Fifty is finished.

2.

The Second Fifty

1.

The Chapter on Gotamī

1.

Discourse on Gotamī

51. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said this to the Blessed One - "Venerable Sir, it would be good if women could receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." "Enough, Gotamī! Do not approve of women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder."

For the second time, Mahāpajāpatī Gotamī said this to the Blessed One - "Venerable Sir, it would be good if women could receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." "Enough, Gotamī! Do not approve of women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." For the third time, Mahāpajāpatī Gotamī said this to the Blessed One - "Venerable Sir, it would be good if women could receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." "Enough, Gotamī! Do not approve of women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder."

Then Mahāpajāpatī Gotamī, thinking "The Blessed One does not permit women to receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder," sad and dejected, with a tearful face and crying, paid homage to the Blessed One, circumambulated him, and departed.

Then the Blessed One, having stayed at Kapilavatthu as long as he wished, set out on tour towards Vesālī. Wandering by stages, he arrived at Vesālī. There the Blessed One dwelt at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī, having cut off her hair and put on ochre robes, set out towards Vesālī together with many Sakyan women. Wandering by stages, she approached the Hall with the Peaked Roof in the Great Wood at Vesālī. Then Mahāpajāpatī Gotamī stood outside the gateway with swollen feet and dust-covered limbs, miserable, dejected, with tears on her face, weeping.

The Venerable Ānanda saw Mahāpajāpatī Gotamī standing outside the gateway with swollen feet and dust-covered limbs, miserable, dejected, with tears on her face, weeping. Having seen Mahāpajāpatī Gotamī, he said this - "Why, Gotamī, are you standing outside the gateway with swollen feet and dust-covered limbs, miserable, dejected, with tears on your face, weeping?" "Because, Venerable Ānanda, the Blessed One does not permit women to receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." "Then wait here a moment, Gotamī, while I ask the Blessed One about women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder."

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, Mahāpajāpatī Gotamī is standing outside the gateway with swollen feet and dust-covered limbs, miserable, dejected, with tears on her face, weeping - 'The Blessed One does not permit women to receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder.' Venerable Sir, it would be good if women could receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." "Enough, Ānanda! Do not approve of women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder."

For the second time...etc... For the third time, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, it would be good if women could receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder." "Enough, Ānanda! Do not approve of women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder."

Then this occurred to the Venerable Ānanda - 'The Blessed One does not permit women to receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder. What if I were to ask the Blessed One in another way about women receiving the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder?" Then the Venerable Ānanda said this to the Blessed One - "Venerable Sir, is a woman capable, having gone forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, of realizing the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or the fruit of Arahantship?" "A woman is capable, Ānanda, having gone forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, of realizing the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of Arahantship." "If, Venerable Sir, a woman is capable, having gone forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, of realizing the fruit of stream-entry...etc... and the fruit of Arahantship, Mahāpajāpatī Gotamī has been of great help to the Blessed One, being his aunt, nurse, foster mother, giver of milk; she nursed the Blessed One with her breast milk when his birth mother passed away. Venerable Sir, it would be good if women could receive the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder."

"If, Ānanda, Mahāpajāpatī Gotamī accepts eight principles of respect, that will constitute her higher ordination -

A nun of a hundred years' standing should perform deference, rising up, reverential salutation and proper conduct towards a monk ordained that very day. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

A nun should not enter the rains residence in a dwelling where there are no monks. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

Every fortnight a nun should expect two things from the monastic order: asking about the Uposatha and approaching for exhortation. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

After completing the rains residence, a nun should invite correction from both communities in three respects: by what is seen, by what is heard, or by what is suspected. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

"A Buddhist nun who has committed a grave offense must observe a fortnight's penance in both communities. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

"A trainee who has trained for two years in the six principles should seek higher ordination from both communities. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

"A Buddhist nun must not in any way abuse or revile a monk. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

"From this day forward, the way of addressing monks is closed to Buddhist nuns, but the way of addressing Buddhist nuns is not closed to monks. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts.

"If, Ānanda, Mahāpajāpatī Gotamī accepts these eight principles of respect, that will constitute her higher ordination."

Then the Venerable Ānanda, having learned these eight principles of respect from the Blessed One, approached Mahāpajāpatī Gotamī; having approached, he said this to Mahāpajāpatī Gotamī -

"If you, Gotamī, would accept eight principles of respect, that will constitute your higher ordination -

A nun of a hundred years' standing should perform deference, rising up, reverential salutation and proper conduct towards a monk ordained that very day. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts...etc...

"From this day forward, the way of addressing monks is closed to Buddhist nuns, but the way of addressing Buddhist nuns is not closed to monks. This too is a principle that should be honoured, respected, esteemed and worshipped, and not transgressed as long as life lasts. "If you, Gotamī, would accept these eight principles of respect, that will constitute your higher ordination."

"Just as, Venerable Ānanda, if a woman or man, young, youthful, and fond of ornaments, having bathed their head, were to receive a garland of blue lotuses or jasmine or adhimuttaka flowers, and having taken it with both hands, were to place it on their head, the highest part; "Even so, Venerable Ānanda, I accept these eight principles of respect, not to be transgressed for as long as life lasts."

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, Mahāpajāpatī Gotamī has accepted the eight principles of respect as rules to be followed for life."

"If, Ānanda, women had not received the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, the holy life would have been long-lasting, Ānanda, the true Teaching would have remained for a thousand years. But since, Ānanda, women have received the going forth from home into homelessness in the Teaching and Discipline proclaimed by the Truth Finder, now, Ānanda, the holy life will not be long-lasting. Now, Ānanda, the true Teaching will remain for only five hundred years.

Just as, Ānanda, those families with many women and few men are easily assaulted by robbers and thieves; Just so, Ānanda, in whatever Teaching and Discipline women receive the going forth from home into homelessness, that holy life does not last long.

"Just as, Ānanda, when a disease known as white bones falls upon a flourishing rice field, that rice field does not last long; Just so, Ānanda, in whatever Teaching and Discipline women receive the going forth from home into homelessness, that holy life does not last long.

"Just as, Ānanda, when a disease known as red rot falls upon a flourishing sugarcane field, that sugarcane field does not last long; Just so, Ānanda, in whatever Teaching and Discipline women receive the going forth from home into homelessness, that holy life does not last long.

"Just as, Ānanda, a person might build a dyke for a great reservoir beforehand just for the purpose of preventing the water from overflowing; Just so, Ānanda, I have prescribed these eight principles of respect for nuns to be followed for life." First.

2.

Discourse on Advice

52. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. 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, possessing how many qualities should a monk be appointed as an instructor of monks?"

"Ānanda, possessed of eight qualities a monk should be appointed as an instructor of monks. Which eight? Here, Ānanda, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; both codes of monastic rules have been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase; he is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; he is capable of instructing, encouraging, inspiring and gladdening the community of nuns with Teaching talk; he is dear and agreeable to most of the nuns; he has never committed a grave offense against one who has gone forth under the Blessed One wearing the ochre robe; he is twenty years old or more than twenty years old. "Ānanda, possessed of these eight qualities a monk should be appointed as an instructor of monks." The second.

3.

The Short Discourse

53. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said this to the Blessed One -

"It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever things, Gotamī, you should know thus: 'These things lead to infatuation, not to dispassion; lead to bondage, not to release from bondage; lead to accumulation, not to diminution; lead to great desires, not to fewness of desires; lead to discontent, not to contentment; lead to society, not to seclusion; lead to laziness, not to arousal of energy; lead to being difficult to support, not to being easy to support,' you should definitely bear in mind, Gotamī: 'This is not the Teaching, this is not the Vinaya, this is not the Teacher's instruction.'"

"But whatever things, Gotamī, you should know thus: 'These things lead to dispassion, not to infatuation; lead to release from bondage, not to bondage; lead to diminution, not to accumulation; lead to fewness of wishes, not to great wishes; lead to contentment, not to discontent; lead to solitude, not to society; lead to arousal of energy, not to laziness; lead to being easy to support, not to being difficult to support,' you should definitely bear in mind, Gotamī: 'This is the Teaching, this is the Vinaya, this is the Teacher's instruction.'" Third.

4.

The Discourse to Dīghajāṇu

54. On one occasion the Blessed One was dwelling among the Koliyans in a market town of the Koliyans named Kakkarapatta. Then Dīghajāṇu the Koliyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Dīghajāṇu the Koliyan said this to the Blessed One - "Venerable Sir, we are householders who enjoy sensual pleasures, dwelling in a home crowded with children, using Kāsi sandalwood, wearing garlands, scents and unguents, accepting gold and silver. May the Blessed One teach us the Teaching in such a way that it may lead to our welfare and happiness both in this very life and in the life to come."

"Byagghapajja, these four things lead to a clansman's welfare and happiness in this very life. Which four? Accomplishment in initiative, accomplishment in protection, good friendship, and balanced living. And what, Byagghapajja, is accomplishment in initiative? Here, Byagghapajja, a clansman makes their living by some occupation - whether by farming, by trading, by cattle-herding, by archery, by royal service, or by any other craft - therein they are skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it. This, Byagghapajja, is called accomplishment in initiative.

And what, Byagghapajja, is accomplishment in protection? Here, Byagghapajja, a clansman has wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained. He protects and guards them well - 'May my possessions not be taken by kings, not be taken by thieves, not be burnt by fire, not be carried away by water, not be taken by unloved heirs!' This, Byagghapajja, is called accomplishment in protection.

"And what, Byagghapajja, is good friendship? Here, Byagghapajja, a clansman dwells in a village or town where there are - householders or householders' sons, whether young or mature in virtue, or old and mature in virtue, who are accomplished in faith, accomplished in virtuous behaviour, accomplished in generosity, accomplished in wisdom - he stands with them, converses with them, and engages in discussion with them; he trains himself in the accomplishment of faith like those accomplished in faith, trains himself in the accomplishment of virtuous behaviour like those accomplished in virtuous behaviour, trains himself in the accomplishment of generosity like those accomplished in generosity, trains himself in the accomplishment of wisdom like those accomplished in wisdom. This, Byagghapajja, is called good friendship.

"And what, Byagghapajja, is balanced living? Here, Byagghapajja, a clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, Byagghapajja, a weigher or their apprentice, having taken up the scales, knows - 'By this much it has gone down, or by this much it has gone up'; Even so, Byagghapajja, a clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, Byagghapajja, this clansman with little income lives luxuriously, there will be those who say - 'This clansman consumes his wealth like one eating figs.' But if, Byagghapajja, this clansman with great income lives sparingly, there will be those who say - 'This clansman will die like a pauper.' But when, Byagghapajja, this clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' This, Byagghapajja, is called balanced living.

"There are, Byagghapajja, these four channels of loss for wealth thus acquired - One who is addicted to women, addicted to liquor, addicted to gambling, having evil friends, evil companions, evil associates. Just as, Byagghapajja, a great lake has four inlets and four outlets. A person would close up its inlets and open up its outlets; and the sky would not provide proper rain. Even so, Byagghapajja, for that great lake only decline can be expected, not growth; even so, Byagghapajja, there are four channels of loss for wealth thus acquired - One who is addicted to women, addicted to liquor, addicted to gambling, having evil friends, evil companions, evil associates.

"There are, Byagghapajja, these four channels of gain for wealth thus acquired - not a womanizer, not a drunkard, not a gambler, one with good friends, good companions, good associates. Just as, Byagghapajja, a great lake has four inlets and four outlets. A person would open up its inlets and close up its outlets; and the sky would provide proper rain. Even so, Byagghapajja, for that great lake only growth is to be expected, not decline; even so, Byagghapajja, there are four channels of gain for wealth thus acquired - not a womanizer, not a drunkard, not a gambler, one with good friends, good companions, good associates. These four things, Byagghapajja, lead to a clansman's welfare and happiness in this very life.

"These four things, Byagghapajja, lead to a clansman's welfare and happiness in the life to come. Which four? Attainment of faith, attainment of virtue, attainment of generosity, attainment of wisdom. And what, Byagghapajja, is accomplishment in faith? Here, Byagghapajja, a clansman has faith, he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' This, Byagghapajja, is called accomplishment in faith.

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

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

And what, Byagghapajja, is accomplishment in wisdom? Here, Byagghapajja, a clansman is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, Byagghapajja, is called accomplishment in wisdom. These four things, Byagghapajja, lead to a clansman's welfare and happiness in the life to come.

5.

The Discourse to Ujjaya

55. Then the brahmin Ujjaya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Ujjaya said this to the Blessed One - "Master Gotama, we wish to go abroad. Let Master Gotama teach us the Teaching in such a way - that it may lead to our welfare and happiness both in this very life and in the life to come."

"Brahmin, these four things lead to a clansman's welfare and happiness in this very life. Which four? Accomplishment in initiative, accomplishment in protection, good friendship, and balanced living. And what, brahmin, is accomplishment in initiative? Here, brahmin, a clansman makes their living by some occupation - whether by farming, by trading, by cattle-herding, by archery, by royal service, or by any other craft - therein they are skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it. This is called, brahmin, accomplishment in initiative.

"And what, brahmin, is accomplishment in protection? Here, brahmin, a clansman has wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained. He protects and guards them well - 'May my possessions not be taken by kings, not be taken by thieves, not be burnt by fire, not be carried away by water, not be taken by unloved heirs!' This is called, brahmin, accomplishment in protection.

"And what, brahmin, is good friendship? Here, brahmin, a clansman dwells in a village or town where there are - householders or householders' sons, whether young or mature in virtue, or old and mature in virtue, who are accomplished in faith, accomplished in virtuous behaviour, accomplished in generosity, accomplished in wisdom - he stands with them, converses with them, and engages in discussion with them; he trains himself in the accomplishment of faith like those accomplished in faith, trains himself in the accomplishment of virtuous behaviour like those accomplished in virtuous behaviour, trains himself in the accomplishment of generosity like those accomplished in generosity, trains himself in the accomplishment of wisdom like those accomplished in wisdom. This is called, brahmin, good friendship.

"And what, brahmin, is balanced livelihood? Here, brahmin, a clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, brahmin, a weigher or their apprentice, having taken up the scales, knows - 'By this much it has gone down, or by this much it has gone up'; even so, brahmin, a clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, brahmin, this clansman with little income lives luxuriously, there will be those who say - 'This clansman consumes his wealth like one eating figs.' But if, brahmin, this clansman with great income lives sparingly, there will be those who say - 'This clansman will die like a pauper.' But when, brahmin, this clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income,' this is called, brahmin, balanced living.

"There are, brahmin, these four channels of loss for wealth thus acquired - One who is addicted to women, addicted to liquor, addicted to gambling, having evil friends, evil companions, evil associates. Just as, brahmin, a great lake has four inlets and four outlets. A person would close up its inlets and open up its outlets; and the sky would not provide proper rain. Even so, brahmin, for that great lake only decline can be expected, not growth; even so, brahmin, there are four channels of loss for wealth thus acquired - One who is addicted to women, addicted to liquor, addicted to gambling, having evil friends, evil companions, evil associates.

"There are, brahmin, these four channels of gain for wealth thus acquired - not a womanizer, not a drunkard, not a gambler, one with good friends, good companions, good associates. Just as, brahmin, a great lake has four inlets and four outlets. A person would open up its inlets and close up its outlets; and the sky would provide proper rain. Even so, brahmin, for that great lake only growth is to be expected, not decline; even so, brahmin, there are four channels of gain for wealth thus acquired - not a womanizer...etc... good associates. These four things, brahmin, lead to a clansman's welfare and happiness in this very life.

"These four things, brahmin, lead to a clansman's welfare and happiness in the life to come. Which four? Attainment of faith, attainment of virtue, attainment of generosity, attainment of wisdom. And what, brahmin, is accomplishment in faith? Here, brahmin, a clansman has faith, he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' This is called, brahmin, accomplishment in faith.

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

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

"And what, brahmin, is accomplishment in wisdom? Here, brahmin, a clansman is wise... etc... leading to the complete destruction of suffering. This is called, brahmin, accomplishment in wisdom. These four things, brahmin, lead to a clansman's welfare and happiness in the life to come."

6.

The Discourse on Fear

56. "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, 'dart' is a designation for sensual pleasures. "Monks, 'bondage' is a designation for sensual pleasures. "Monks, 'mire' is a designation for sensual pleasures. "Monks, 'womb' 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'... 'dart'... 'bondage'... 'mire'... is 'womb' a designation for sensual pleasures? Because, monks, one who is impassioned with sensual lust, bound by desire and lust, is not freed from the womb pertaining to this life, nor from the womb pertaining to the future life, therefore 'womb' is a designation for sensual pleasures."

7.

First Discourse on Those Worthy of Gifts

57. "Monks, possessed of eight 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. Which eight? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; has good friends, good companions, good associates; has right view, is endowed with right vision; he gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life; 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...etc... he understands how beings fare according to their actions; with the destruction of the taints... etc... having realized it for himself, he enters and dwells. Monks, possessed of these eight qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." Seventh.

8.

Second Discourse on One Worthy of Gifts

58. "Monks, possessed of eight qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; dwells with energy aroused, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states; is a forest dweller, has a remote lodging; overcomes delight and discontent, dwells having again and again overcome discontent whenever it has arisen; overcomes fear and terror, dwells having again and again overcome fear and terror whenever it has arisen; he gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life; with the destruction of the taints... etc... having realized it for himself, he enters and dwells. Monks, possessed of these eight qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world." The eighth.

9.

First Discourse on Individuals

59. "Monks, these eight individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the eight? A stream-enterer, one practising for the realization of the fruit of stream-entry, a once-returner, one practising for the realization of the fruit of once-returning, a non-returner, one practising for the realization of the fruit of non-returning, an arahant, one practising for arahantship. These, monks, are the eight individuals worthy of gifts...etc... an unsurpassed field of merit for the world."

10.

Second Discourse on Individuals

60. "Monks, these eight individuals are worthy of gifts...etc... an unsurpassed field of merit for the world. What are the eight? A stream-enterer, one practising for the realization of the fruit of stream-entry...etc... an arahant, one practising for arahantship. These, monks, are the eight individuals worthy of gifts...etc... an unsurpassed field of merit for the world."

First Chapter on Gotamī.

Here is its summary -

2.

The Chapter on Earthquakes

1.

The Desire Sutta

61. "Monks, these eight individuals exist and are found in the world. What are the eight? Here, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain does not arise. Due to that lack of gain he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This monk is called, monks - 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, yet does not gain, and sorrows and laments, and has fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain arises. Due to that gain he becomes intoxicated, becomes infatuated, and falls into heedlessness. This monk is called, monks - 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, and gains, becomes intoxicated and heedless, and has fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain does not arise. Due to that lack of gain he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This monk is called, monks - 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and does not gain, and sorrows and laments, and has fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain arises. Due to that gain he becomes intoxicated, becomes infatuated, and falls into heedlessness. This monk is called, monks - 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and gains, becomes intoxicated and heedless, and has fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain does not arise. Due to that lack of gain he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This monk is called, monks - 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, yet does not gain, and does not sorrow and does not lament, and has not fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain arises. Due to that gain he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. This monk is called, monks - 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, and gains, and does not become intoxicated and does not become heedless, and has not fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain does not arise. Due to that lack of gain he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This monk is called, monks - 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and does not gain, and does not sorrow and does not lament, and has not fallen away from the true Teaching'.

"Furthermore, monks, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain arises. Due to that gain he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. This monk is called, monks - 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and gains, and does not become intoxicated and does not become heedless, and has not fallen away from the true Teaching'. These eight individuals, monks, exist and are found in the world." First.

2.

The Discourse on Being Fit

62. "Monks, possessed of six qualities a monk is capable in regard to himself and capable in regard to others. With which six? Here, monks, a monk is quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; is a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Monks, possessed of these six qualities a monk is capable in regard to himself and capable in regard to others.

"Monks, possessed of five qualities a monk is capable in regard to himself and capable in regard to others. What are the five? Here, monks, a monk is not merely quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech...etc... illuminates the meaning; is a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Monks, possessed of these five qualities a monk is capable in regard to himself and capable in regard to others.

"Monks, possessed of four qualities a monk is capable in regard to himself but not capable in regard to others. With which four? Here, monks, a monk is quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; but is not of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; and is not a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Monks, possessed of these four qualities a monk is capable in regard to himself but not capable in regard to others.

"Monks, possessed of four qualities a monk is capable in regard to others but not capable in regard to himself. With which four? Here, monks, a monk is quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; but does not examine the meaning of the teachings they have retained; and does not practise in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech, with good articulation...etc... illuminates the meaning; is a teacher...etc... of their spiritual companions. Monks, possessed of these four qualities a monk is capable in regard to others but not capable in regard to himself.

"Monks, possessed of three qualities a monk is capable in regard to himself but not capable in regard to others. With which three? Here, monks, a monk is not merely quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; but is not of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; and is not a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Monks, possessed of these three qualities a monk is capable in regard to himself but not capable in regard to others.

"Monks, possessed of three qualities a monk is capable in regard to others but not capable in regard to himself. With which three? Here, monks, a monk is not merely quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; but does not examine the meaning of the teachings they have retained; and does not practise in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech...etc... illuminates the meaning; is a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Monks, possessed of these three qualities a monk is capable in regard to others but not capable in regard to himself.

"Monks, possessed of two qualities a monk is capable in regard to himself but not capable in regard to others. Which two? Here, monks, a monk is not merely quick to understand wholesome teachings; and is not of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; but is not of good speech...etc... illuminates the meaning; and is not a teacher...etc... of their spiritual companions. Monks, possessed of these two qualities a monk is capable in regard to himself but not capable in regard to others.

"Monks, possessed of two qualities a monk is capable in regard to others but not capable in regard to himself. Which two? Here, monks, a monk is not merely quick to understand wholesome teachings; and is not of a nature to retain the teachings that have been heard; but does not examine the meaning of the teachings they have retained; and does not practise in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; is a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Monks, possessed of these two qualities a monk is capable in regard to others but not capable in regard to himself." The second.

3.

The Short Discourse

63. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "So too some foolish people only request me. And when the Teaching has been spoken, they think only of following after me." "May the Blessed One teach me the Teaching in brief, Venerable Sir, may the Fortunate One teach me the Teaching in brief. Perhaps I might understand the meaning of the Blessed One's words, perhaps I might be an heir to the Blessed One's words." "Therefore, monk, you should train thus: 'My mind will be steady and well-established internally, and evil unwholesome states that have arisen will not obsess and take hold of my mind.' Thus, monk, should you train."

"When, monk, your mind is steady and well-established internally, and evil unwholesome states that have arisen do not obsess and take hold of your mind, then, monk, you should train thus: 'My liberation of mind through friendliness will be developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken.' Thus, monk, should you train.

"When, monk, this concentration has been thus developed and cultivated by you, then you should develop concentration with thought and examination, develop concentration without thought but with examination only, develop concentration without thought and examination, develop concentration with rapture, develop concentration without rapture, develop concentration accompanied by pleasure, and develop concentration accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed by you, then, monk, you should train thus: 'My liberation of mind through compassion... My liberation of mind through altruistic joy... My liberation of mind through equanimity will be developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken.' Thus, monk, should you train.

"When, monk, this concentration has been thus developed and well developed by you, then you should develop concentration with thought and examination, develop concentration without thought but with examination only, develop concentration without thought and examination, develop concentration with rapture, develop concentration without rapture, develop concentration accompanied by pleasure, and develop concentration accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed by you, then, monk, you should train thus: 'I will dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.' Thus, monk, should you train.

"When, monk, this concentration has been thus developed and cultivated by you, then you should develop concentration with thought and examination, develop concentration without thought but with examination only, develop concentration without thought and examination, develop concentration with rapture, develop concentration without rapture, develop concentration accompanied by pleasure, and develop concentration accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed by you, then, monk, you should train thus: 'I will dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world;' 'I will dwell contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world;' I will dwell contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.' Thus, monk, should you train.

"When, monk, this concentration has been thus developed and cultivated by you, then you should develop concentration with thought and examination, develop concentration without thought but with examination only, develop concentration without thought and examination, develop concentration with rapture, develop concentration without rapture, develop concentration accompanied by pleasure, and develop concentration accompanied by equanimity.

"When, monk, this concentration has been thus developed and well developed by you, then wherever you go, you will go in comfort; wherever you stand, you will stand in comfort; wherever you sit, you will sit in comfort; wherever you make your bed, you will lie down in comfort."

Then that monk, having been exhorted by the Blessed One with this exhortation, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then that monk, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And that monk became one of the Arahants. Third.

4.

The Discourse at Gayāsīsa

64. On one occasion the Blessed One was dwelling at Gayā at Gayāsīsa. There the Blessed One addressed the monks...etc... "Monks, before my enlightenment, while I was still an unenlightened bodhisatta, I perceived only light, but did not see forms."

"Then, monks, I thought: 'If I were to perceive light and see forms; then this knowledge and vision of mine would be purer.'

"So I, monks, at a later time dwelling diligent, ardent, and resolute, perceived light and saw forms; but I do not stand with those deities, converse with them, or engage in discussion.

"Then, monks, I thought: 'If I were to perceive light and see forms, and stand with those deities, converse with them, and engage in discussion; then this knowledge and vision of mine would be purer.'

"So I, monks, at a later time dwelling diligent, ardent, and resolute, perceived light and saw forms, and stood with those deities, conversed with them, and engaged in discussion; but I do not know those deities - 'These deities are from such and such an order of deities.'

"Then, monks, I thought: 'If I were to perceive light and see forms, and stand with those deities, converse with them, and engage in discussion, and know those deities - 'These deities are from such and such an order of deities'; then this knowledge and vision of mine would be purer.'

"So I, monks, at a later time dwelling diligent, ardent, and resolute, perceived light and saw forms, and stood with those deities, conversed with them, and engaged in discussion, and knew those deities - 'These deities are from such and such an order of deities'; but I do not know those deities - 'These deities due to the result of this action passed away from here and were reborn there'...etc... and I know those deities - 'These deities due to the result of this action passed away from here and were reborn there'; but I do not know those deities - 'These deities due to the result of this action have such nutriment, experience such pleasure and pain'...etc... and I know those deities - 'These deities due to the result of this action have such nutriment, experience such pleasure and pain'; but I do not know those deities - 'These deities have such life span, such stability'...etc... and I know those deities - 'These deities have such life span, such stability'; but I do not know whether I have previously dwelt together with these deities or not.

"Then, monks, I thought: 'If I were to perceive light and see forms, and stand with those deities, converse with them, and engage in discussion, and know those deities - 'These deities are from such and such an order of deities', and know those deities - 'These deities due to the result of this action passed away from here and were reborn there', and know those deities - 'These deities have such nutriment, experience such pleasure and pain', and know those deities - 'These deities have such life span, such stability', and know whether I have previously dwelt together with these deities or not; then this knowledge and vision of mine would be purer.'

"So I, monks, at a later time dwelling diligent, ardent, and resolute, perceived light and saw forms, and stood with those deities, conversed with them, and engaged in discussion, and knew those deities - 'These deities are from such and such an order of deities', and I know those deities - 'These deities due to the result of this action passed away from here and were reborn there', and I know those deities - 'These deities have such nutriment, experience such pleasure and pain', and I know those deities - 'These deities have such life span, such stability', and I know whether I have previously dwelt together with deities or not.

"So long, monks, as my knowledge and vision of deities in these eight aspects was not thoroughly purified, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. But when, monks, my knowledge and vision of deities in these eight aspects was thoroughly purified, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings; knowledge and vision arose in me; unshakable is my liberation of mind; this is my last birth, now there is no renewed existence." Fourth.

5.

The Discourse on the Bases for Transcendence

65. "Monks, there are these eight bases for transcendence. What are the eight? One who perceives form internally sees limited forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' This is the first base for transcendence.

"One who perceives form internally sees measureless forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' This is the second base for transcendence.

One who perceives the formless internally sees limited forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' This is the third base for transcendence.

One who perceives the formless internally sees measureless forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' This is the fourth base for transcendence.

One who perceives the formless internally sees forms externally, blue ones, of blue colour, manifesting blue, radiating blue. One has the perception: 'Having overcome them, I know and see.' This is the fifth base for transcendence.

One who perceives the formless internally sees forms externally, yellow ones, of yellow colour, manifesting yellow, radiating yellow. One has the perception: 'Having overcome them, I know and see.' This is the sixth base for transcendence.

One who perceives the formless internally sees forms externally, red ones, of red colour, manifesting red, radiating red. One has the perception: 'Having overcome them, I know and see.' This is the seventh base for transcendence.

One who perceives the formless internally sees forms externally, white ones, of white colour, manifesting white, radiating white. One has the perception: 'Having overcome them, I know and see.' This is the eighth base for transcendence. These, monks, are the eight bases for transcendence." Fifth.

6.

The Discourse on Deliverance

66. "Monks, there are these eight deliverances. What are the eight? One who has form sees forms. This is the first deliverance.

One who perceives the formless internally sees forms externally. This is the second deliverance.

One is disposed only to the beautiful. This is the third deliverance.

With the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the base of the infinity of space. This is the fourth deliverance.

With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' one enters and dwells in the base of infinite consciousness. This is the fifth deliverance.

With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness. This is the sixth deliverance.

With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh deliverance.

With the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth deliverance. These, monks, are the eight deliverances." Sixth.

7.

Discourse on Ignoble Expressions

67. "Monks, there are these eight ignoble expressions. What are the eight? Claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognized what has not been cognized, claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognized what has been cognized. These, monks, are the eight ignoble expressions." Seventh.

8.

Noble Expressions Discourse

68. "Monks, there are these eight noble expressions. What are the eight? Claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognized what has not been cognized, claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognized what has been cognized. These, monks, are the eight noble expressions." The eighth.

9.

Assembly Discourse

69. "Monks, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the Four Great Kings, an assembly of the Thirty-Three gods, an assembly of Māra, an assembly of Brahmā. I recall, monks, approaching many hundreds of assemblies of nobles. There I had previously sat with them, conversed with them, and engaged in discussion. Whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. I instructed, inspired, roused and gladdened them with a talk on the Teaching. Yet while I was speaking they did not know me: 'Who is this who speaks, is it a god or a human being?' Having instructed, inspired, roused and gladdened them with a talk on the Teaching, I disappeared. And when I had disappeared they did not know me: 'Who was this who disappeared, was it a god or a human being?'"

"I recall, monks, approaching many hundreds of assemblies of brahmins...etc... of householders... of ascetics... of the Four Great Kings... of the Thirty-Three gods... of Māra... of Brahmā. There I had previously sat with them, conversed with them, and engaged in discussion. Whatever their appearance was, such was my appearance; whatever their voice was, such was my voice. I instructed, inspired, roused and gladdened them with a talk on the Teaching. Yet while I was speaking they did not know me: 'Who is this who speaks, is it a god or a human being?' Having instructed, inspired, roused and gladdened them with a talk on the Teaching, I disappeared. And when I had disappeared they did not know me: 'Who was this who disappeared, was it a god or a human being?' monks, these are the eight assemblies." Ninth.

10.

The Discourse on the Earthquake

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

Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Sattamba Shrine, delightful is the Bahuputtaka Shrine; delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, Ānanda, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon." Even though the Blessed One was making such an obvious hint, giving such an obvious sign, the Venerable Ānanda was unable to penetrate it; he did not implore the Blessed One: "Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans," for his mind was possessed by Māra.

For the second time, the Blessed One...etc... For the third time, the Blessed One addressed the Venerable Ānanda: "Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Sattamba Shrine, delightful is the Bahuputtaka Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, Ānanda, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed the four bases for spiritual power...etc... If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon." Even though the Blessed One was making such an obvious hint, giving such an obvious sign, the Venerable Ānanda was unable to penetrate it; he did not implore the Blessed One: "Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans," for his mind was possessed by Māra.

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

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

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

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

"Let the Blessed One now attain final Nibbāna, Venerable Sir, let the Fortunate One now attain final Nibbāna. It is now time, Venerable Sir, for the Blessed One's final Nibbāna." "Be at ease, Evil One. It won't be long until the Truth Finder's final Nibbāna. After the passing of three months from now, the Truth Finder will attain final Nibbāna."

Then the Blessed One, mindful and clearly comprehending, relinquished the life-formation at the Cāpāla Shrine. And when the Blessed One had relinquished the life-formation, there was a great earthquake, terrifying and hair-raising, and the celestial drums resounded. Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

Then this occurred to the Venerable Ānanda - "This was indeed a great earthquake; This was a tremendous earthquake, terrifying and hair-raising, and the celestial drums resounded. What is the reason, what is the condition for the manifestation of this great earthquake?"

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, this was indeed a great earthquake; This was indeed, Venerable Sir, a tremendous earthquake, terrifying and hair-raising, and the celestial drums resounded. What, Venerable Sir, is the reason, what is the condition for the manifestation of this great earthquake?"

"There are these eight reasons, Ānanda, eight conditions for the manifestation of a great earthquake. What are the eight? This great earth, Ānanda, is established on water; the water is established on air; the air is stationed in space. There comes a time, Ānanda, when great winds blow; when great winds blow, they disturb the water; when the water is disturbed, it disturbs the earth. This, Ānanda, is the first reason, the first condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, there is an ascetic or brahmin who possesses spiritual power and mastery of mind, or a deity of great spiritual power and great might. He has developed limited perception of earth and measureless perception of water. He makes this earth shake, tremble, quake, and quiver. This, Ānanda, is the second reason, the second condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when an aspirant for Buddhahood, mindful and clearly comprehending, having passed away from the Tusita realm, descends into his mother's womb, then this earth shakes, trembles, quakes, and quivers. This, Ānanda, is the third reason; the third condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when an aspirant for Buddhahood, mindful and clearly comprehending, emerges from his mother's womb, then this earth shakes, trembles, quakes, and quivers. This, Ānanda, is the fourth reason, the fourth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when the Truth Finder awakens to unsurpassed perfect enlightenment, then this earth shakes, trembles, quakes, and quivers. This, Ānanda, is the fifth reason, the fifth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when the Truth Finder sets in motion the unsurpassed Wheel of Teaching, then this earth shakes, trembles, quakes, and quivers. This, Ānanda, is the sixth reason, the sixth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when the Truth Finder, mindful and clearly comprehending, relinquishes the life-formation, then this earth shakes, trembles, quakes, and quivers. This, Ānanda, is the seventh reason, the seventh condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when the Truth Finder attains final Nibbāna in the element of Nibbāna without residue, then this earth shakes, trembles, quakes, and quivers. This, Ānanda, is the eighth reason, the eighth condition for the manifestation of a great earthquake. These, Ānanda, are the eight reasons, eight conditions for the manifestation of a great earthquake." Tenth.

The Chapter on Earthquakes, the second.

Here is its summary -

3.

The Chapter of Pairs

1.

First Discourse on Faith

71. "Monks, a monk has faith, but is not virtuous. Then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be both faithful and virtuous?' But when, monks, a monk has faith and is virtuous, then he is complete in that factor.

"Monks, a monk has faith and is virtuous, but is not learned. Then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and learned?' But when, monks, a monk has faith and is virtuous and learned, then he is complete in that factor.

"Monks, a monk has faith and is virtuous and learned, but is not a Teaching speaker...etc... a Teaching speaker, but not one who frequents assemblies...etc... one who frequents assemblies, but not confident when teaching the Teaching to an assembly...etc... confident when teaching the Teaching to an assembly, but does not gain without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life...etc... he gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, but with the destruction of the taints, he does not enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life; then she is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and learned and a Teaching speaker and one who frequents assemblies and confident when teaching the Teaching to an assembly and gain without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, and with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life?'

But when, monks, a monk has faith and is virtuous and learned and a Teaching speaker and frequents assemblies and is confident when teaching the Teaching to an assembly and gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, and with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life; then she is complete in that factor. Monks, possessed of these eight qualities a monk is both all-inspiring and complete in all aspects." First.

2.

Second Discourse on Faith

72. "Monks, a monk has faith, but is not virtuous. Then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be both faithful and virtuous?' But when, monks, a monk has faith and is virtuous, then he is complete in that factor.

"Monks, a monk has faith and is virtuous, but is not learned...etc... learned, but not a Teaching speaker...etc... a Teaching speaker, but not one who frequents assemblies...etc... one who frequents assemblies, but not confident when teaching the Teaching to an assembly...etc... confident when teaching the Teaching to an assembly, but does not dwell having touched with the body those peaceful deliverances that are formless, transcending form...etc... dwells having touched with the body those peaceful deliverances that are formless, transcending form, but with the destruction of the taints, does not enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life; then she is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and learned and a Teaching speaker and one who frequents assemblies and confident when teaching the Teaching to an assembly and dwell having touched with the body those peaceful deliverances that are formless, transcending form, and with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life?'

"But when, monks, a monk has faith and is virtuous and learned and a Teaching speaker and frequents assemblies and is confident when teaching the Teaching to an assembly. dwells having touched with the body those peaceful deliverances that are formless, transcending form, and with the destruction of the taints...etc... having realized it for himself, enters and dwells therein; then she is complete in that factor. Monks, possessed of these eight qualities a monk is both all-inspiring and complete in all aspects." The second.

3.

First Discourse on Mindfulness of Death

73. 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 half 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 eat half an 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: "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 half 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 eat half an 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." Third.

4.

Second Discourse on Mindfulness of Death

74. On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. There the Blessed One addressed the monks...etc... 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, or human beings might attack me, or non-human beings might attack me; 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, or human beings might attack me, or non-human beings might attack me; 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." Fourth.

5.

First Discourse on Attainments

75. "Monks, there are these eight attainments. What are the eight? Accomplishment in initiative, accomplishment in protection, good friendship, balanced living, attainment of faith, attainment of virtue, attainment of generosity, attainment of wisdom - monks, these are the eight attainments."

6.

The Second Discourse on Attainments

76. "Monks, there are these eight attainments. What are the eight? Accomplishment in initiative, accomplishment in protection, good friendship, balanced living, attainment of faith, attainment of virtue, attainment of generosity, attainment of wisdom. And what, monks, is accomplishment in initiative? Here, monks, a clansman makes their living by some occupation - whether by farming, by trading, by cattle-herding, by archery, by royal service, or by any other craft - therein they are skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it. This, monks, is called accomplishment in initiative.

"And what, monks, is accomplishment in protection? Here, monks, a clansman has wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained. He protects and guards them well - 'May my possessions not be taken by kings, not be taken by thieves, not be burnt by fire, not be carried away by water, not be taken by unloved heirs!' This, monks, is called accomplishment in protection.

"And what, monks, is good friendship? Here, monks, a clansman dwells in a village or town where there are householders or householders' sons, whether young or mature in virtue, or old and mature in virtue, who are accomplished in faith, accomplished in virtuous behaviour, accomplished in generosity, accomplished in wisdom - he stands with them, converses with them, and engages in discussion with them; he trains himself in the accomplishment of faith like those accomplished in faith, trains himself in the accomplishment of virtuous behaviour like those accomplished in virtuous behaviour, trains himself in the accomplishment of generosity like those accomplished in generosity, trains himself in the accomplishment of wisdom like those accomplished in wisdom. This, monks, is called good friendship.

"And what, monks, is balanced livelihood? Here, monks, a clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, monks, a weigher or their apprentice, having taken up the scales, knows - 'By this much it has gone down, or by this much it has gone up'; even so, monks, a clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, monks, this clansman with little income lives luxuriously, there will be those who say 'This clansman consumes his wealth like one eating figs.' But if, monks, this clansman with great income lives sparingly, there will be those who say - 'This clansman will die like a pauper.' But when, monks, this clansman, knowing the income and expenditure of wealth, leads a balanced life, neither too extravagant nor too frugal - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' This, monks, is called balanced living.

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

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

"And what, monks, is accomplishment in generosity? Here, monks, a clansman dwells at home with a mind devoid of the stain of selfishness...etc... devoted to charity, delighting in giving and sharing. This, monks, is called accomplishment in generosity.

"And what, monks, is accomplishment in wisdom? Here, monks, a clansman is wise... etc... leading to the complete destruction of suffering. This, monks, is called accomplishment in wisdom. monks, these are the eight attainments."

7.

The Desire Sutta

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

"Friends, these eight individuals exist and are found in the world. What are the eight? Here, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain does not arise. Due to that lack of gain he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This, friend, is called 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, yet does not gain, and sorrows and laments, and has fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain arises. Due to that gain he becomes intoxicated, becomes infatuated, and falls into heedlessness. This, friend, is called 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, and gains, becomes intoxicated and heedless, and has fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain does not arise. Due to that lack of gain he sorrows, becomes weary, laments, beats his breast, and falls into confusion. This, friend, is called 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and does not gain, and sorrows and laments, and has fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain arises. Due to that gain he becomes intoxicated, becomes infatuated, and falls into heedlessness. This, friend, is called 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and gains, becomes intoxicated and heedless, and has fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain does not arise. Due to that lack of gain he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This, friend, is called 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, yet does not gain, and does not sorrow and does not lament, and has not fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He strives, endeavours and makes effort for gain. When he strives, endeavours and makes effort for gain, gain arises. Due to that gain he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. This, friend, is called 'one who dwells with desire for gain, strives, endeavours and makes effort for gain, and gains, and does not become intoxicated and does not become heedless, and has not fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain does not arise. Due to that lack of gain he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This, friend, is called 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and does not gain, and does not sorrow and does not lament, and has not fallen away from the true Teaching'.

"Furthermore, friend, as a monk dwells in seclusion, living independently, a desire arises in him for gain. He does not strive, does not endeavour and does not make effort for gain. When he does not strive, does not endeavour and does not make effort for gain, gain arises. Due to that gain he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. This, friend, is called 'one who dwells with desire for gain, does not strive, does not endeavour and does not make effort for gain, and gains, and does not become intoxicated and does not become heedless, and has not fallen away from the true Teaching'. These eight individuals, friend, exist and are found in the world." Seventh.

8.

The Discourse on Being Fit

78. There the Venerable Sāriputta addressed the monks...etc... "Friends, possessed of six qualities a monk is capable in regard to himself and capable in regard to others. With which six? Here, friends, a monk is quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; is a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Friends, possessed of these six qualities a monk is capable in regard to himself and capable in regard to others.

"Friends, possessed of five qualities a monk is capable in regard to himself and capable in regard to others. What are the five? Here, friends, a monk is not merely quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech...etc... is a teacher...etc... of their spiritual companions. Friends, possessed of these five qualities a monk is capable in regard to himself and capable in regard to others.

"Friends, possessed of four qualities a monk is capable in regard to himself but not capable in regard to others. With which four? Here, friends, a monk is quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; but is not of good speech...etc... and is not a teacher...etc... of their spiritual companions. Friends, possessed of these four qualities a monk is capable in regard to himself but not capable in regard to others.

"Friends, possessed of four qualities a monk is capable in regard to others but not capable in regard to himself. With which four? Here, friends, a monk is quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; but does not examine the meaning of the teachings they have retained; and does not practise in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech...etc... is a teacher...etc... of their spiritual companions. Friends, possessed of these four qualities a monk is capable in regard to others but not capable in regard to himself.

"Friends, possessed of three qualities a monk is capable in regard to himself but not capable in regard to others. With which three? Here, friends, a monk is not merely quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; but is not of good speech...etc... and is not a teacher...etc... of their spiritual companions. Friends, possessed of these three qualities a monk is capable in regard to himself but not capable in regard to others.

"Friends, possessed of three qualities a monk is capable in regard to others but not capable in regard to himself. With which three? Here, friends, a monk is not merely quick to understand wholesome teachings; is of a nature to retain the teachings that have been heard; but does not examine the meaning of the teachings they have retained; and does not practise in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech...etc... illuminates the meaning, is a teacher...etc... of their spiritual companions. Friends, possessed of these three qualities a monk is capable in regard to others but not capable in regard to himself.

"Friends, possessed of two qualities a monk is capable in regard to himself but not capable in regard to others. Which two? Here, friends, a monk is not merely quick to understand wholesome teachings; and is not of a nature to retain the teachings that have been heard; examines the meaning of the teachings they have retained; practises in accordance with the Teaching, having understood the meaning and the Teaching; but is not of good speech...etc... and is not a teacher...etc... of their spiritual companions. Friends, possessed of these two qualities a monk is capable in regard to himself but not capable in regard to others.

"Friends, possessed of two qualities a monk is capable in regard to others but not capable in regard to himself. Which two? Here, friends, a monk is not merely quick to understand wholesome teachings; and is not of a nature to retain the teachings that have been heard; but does not examine the meaning of the teachings they have retained; and does not practise in accordance with the Teaching, having understood the meaning and the Teaching; is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning; is a teacher, guide, inspirer and gladdener of their fellow spiritual practitioners. Friends, possessed of these two qualities a monk is capable in regard to others but not capable in regard to himself." The eighth.

9.

The Discourse on Decline

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

"Monks, these eight things lead to the non-decline of a monk who is a trainee. What are the eight? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in society, guarding the doors of the faculties, knowing the right amount in eating, delighting in aloofness from society, delighting in the absence of proliferation - these, monks, are the eight things that lead to the non-decline of a monk who is a trainee." Ninth.

10.

The Discourse on the Grounds for Arousal of Energy in the Lazy

80. "Monks, there are these eight grounds for laziness. What are the eight? Here, monks, a monk has work to do. He thinks thus: 'I will have work to do. When doing the work, my body will become tired. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the first ground for laziness.

"Furthermore, monks, a monk has done some work. He thinks thus: 'I have done some work. When doing the work, my body became tired. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the second basis for laziness.

"Furthermore, monks, a monk has a path to travel. He thinks thus: 'I will have a path to travel. When travelling the path, my body will become tired. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the third basis for laziness.

"Furthermore, monks, a monk has travelled a path. He thinks thus: 'I have travelled a path. When travelling the path my body became tired. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the fourth basis for laziness.

"Furthermore, monks, a monk, walking for alms in a village or town, does not obtain his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I did not obtain my fill of inferior or superior food. My body is tired and unfit for work. Well then, I shall lie down!' He lies down and does not arouse energy... etc... This, monks, is the fifth basis for laziness.

"Furthermore, monks, a monk, walking for alms in a village or town, obtains his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I obtained my fill of inferior or superior food. My body is heavy and unfit for work, as if stuffed with beans. Well then, I shall lie down!' He lies down and does not arouse energy... etc... This, monks, is the sixth basis of laziness.

"Furthermore, monks, a monk has a slight affliction. He thinks thus: 'A slight affliction has arisen in me, there is reason to lie down. Well then, I shall lie down!' He lies down and does not arouse energy... etc... This, monks, is the seventh ground for laziness.

"Furthermore, monks, a monk has recovered from illness, having recently risen from illness. He thinks thus: 'Having recovered from illness, soon after rising from illness. My body is weak and unfit for work. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the eighth basis for laziness. These, monks, are the eight bases for laziness.

"Monks, these are the eight grounds for arousal. What are the eight? Here, monks, a monk has work to do. He thinks thus: 'I will have work to do. When doing work it will not be easy to attend to the Teaching of the Buddhas. Well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the first ground for arousal.

"Furthermore, monks, a monk has done some work. He thinks thus: 'I have done some work. When doing the work I was not able to attend to the Teaching of the Buddhas. Well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' He arouses energy. This, monks, is the second ground for arousing energy.

"Furthermore, monks, a monk has a path to travel. He thinks thus: 'I will have a path to travel. When travelling the path it will not be easy to attend to the Teaching of the Buddhas. Well then, I shall arouse energy...etc... This, monks, is the third ground for arousal.

"Furthermore, monks, a monk has travelled a path. He thinks thus: 'I have travelled a path. When travelling the path I was not able to attend to the Teaching of the Buddhas. Well then, I shall arouse energy...etc... This, monks, is the fourth ground for arousal of energy.

"Furthermore, monks, a monk, walking for alms in a village or town, does not obtain his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I did not obtain my fill of inferior or superior food. My body is light and fit for work. Well then, I shall arouse energy...etc... This, monks, is the fifth ground for arousal of energy.

"Furthermore, monks, a monk, walking for alms in a village or town, obtains his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I obtained my fill of inferior or superior food. My body is strong and fit for work. Well then, I shall arouse energy...etc... This, monks, is the sixth ground for arousal.

"Furthermore, monks, a monk has a slight affliction. He thinks thus: 'A slight affliction has arisen in me. There is the possibility that my affliction might increase. Well then, let me beforehand arouse energy...etc... This, monks, is the seventh ground for arousal of energy.

"Furthermore, monks, a monk has recovered from illness, having recently risen from illness. He thinks thus: 'Having recovered from illness, soon after rising from illness. There is the possibility that my affliction might return. Well then, let me beforehand arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This, monks, is the eighth ground for arousing energy. These, monks, are the eight grounds for arousing energy." Tenth.

The Chapter of Pairs is third.

Here is its summary -

4.

The Chapter on Mindfulness

1.

Discourse on Mindfulness and Clear Comprehension

81. "Monks, when mindfulness and clear comprehension are absent, for one who has failed in mindfulness and clear comprehension, moral shame and fear of wrongdoing lack their proximate cause. When moral shame and fear of wrongdoing are absent, for one who has failed in moral shame and fear of wrongdoing, restraint of the faculties lacks its proximate cause. 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... its heartwood... does not reach fulfilment. Even so, monks, when mindfulness and clear comprehension are absent, for one who has failed in mindfulness and clear comprehension, moral shame and fear of wrongdoing lack their proximate cause; when moral shame and fear of wrongdoing are absent, for one who has failed in moral shame and fear of wrongdoing, there is...etc... the knowledge and vision of liberation.

"Monks, when there is mindfulness and clear comprehension, for one accomplished in mindfulness and clear comprehension, moral shame and fear of wrongdoing possess their proximate cause. When there is moral shame and fear of wrongdoing, for one accomplished in moral shame and fear of wrongdoing, restraint of the faculties possesses its proximate cause. 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... its heartwood... its heartwood reaches fulfilment. Even so, monks, when there is mindfulness and clear comprehension, for one accomplished in mindfulness and clear comprehension, moral shame and fear of wrongdoing possess their proximate cause; when there is moral shame and fear of wrongdoing, for one accomplished in moral shame and fear of wrongdoing, there is the proximate cause...etc... knowledge and vision of liberation." First.

2.

The Discourse to Puṇṇiya

82. Then the Venerable Puṇṇiya 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 Puṇṇiya said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why sometimes a teaching occurs to the Truth Finder, and sometimes does not occur?" "When, Puṇṇiya, a monk has faith, but does not approach; a teaching does not occur to the Truth Finder. But when, Puṇṇiya, a monk has faith and approaches; then a teaching occurs to the Truth Finder. When, Puṇṇiya, a monk has faith and approaches, but does not attend upon...etc... attends upon, but does not question... questions, but does not listen to the Teaching with attentive ear... listens to the Teaching with attentive ear, but having heard does not retain the Teaching... having heard retains the Teaching, but does not examine the meaning of the elements and mental states... examines the meaning of the elements and mental states, but does not practise in accordance with the Teaching, having understood the meaning and the Teaching. A teaching still does not occur to the Truth Finder.

"But when, Puṇṇiya, a monk has faith and approaches and attends upon and questions and listens to the Teaching with attentive ear and having heard retains the Teaching and examines the meaning of the elements and mental states and practises in accordance with the Teaching, having understood the meaning and the Teaching; then a teaching occurs to the Truth Finder. Puṇṇiya, possessed of these eight qualities a teaching occurs to the Truth Finder with complete inspiration." The second.

3.

The Discourse on Roots

83. "Monks, if wanderers of other sects were to ask you thus - 'Friend, what is the root of all things, what is the origin of all things, what is the source of all things, what is the meeting point of all things, what is the foremost of all things, what is the authority over all things, what is the superior of all things, what is the essence of all things?', being asked thus, monks, how would you reply to those wanderers of other sects?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good, Venerable Sir, if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it."

"Then, monks, I shall teach. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, if wanderers of other sects were to ask you thus - 'Friend, what is the root of all things, what is the origin of all things, what is the source of all things, what is the meeting point of all things, what is the foremost of all things, what is the authority over all things, what is the superior of all things, what is the essence of all things?', being asked thus, monks, you should reply to those wanderers of other sects thus - 'Friends, desire is the root of all things, attention is the origin of all things, contact is the source of all things, feeling is the meeting point of all things, concentration is the foremost of all things, mindfulness is the authority over all things, wisdom is the superior of all things, liberation is the essence of all things.' Thus, monks, being asked, you should reply to those wanderers of other sects." Third.

4.

The Discourse on Thieves

84. "Monks, possessed of eight factors a great thief quickly comes to ruin and does not last long. Which eight? He strikes one who does not strike, he takes everything without remainder, he kills women, he violates maidens, he robs ascetics, he robs the royal treasury, he works too close to home, and he is not skilled at storing. Monks, possessed of these eight factors a great thief quickly comes to ruin and does not last long.

"Monks, possessed of eight factors a great thief does not quickly come to ruin and lasts long. Which eight? He does not strike one who does not strike, he does not take everything without remainder, he does not kill women, he does not violate maidens, he does not rob ascetics, he does not rob the royal treasury, he does not work too close to home, and he is skilled at storing. Monks, possessed of these eight factors a great thief does not quickly come to ruin and lasts long." Fourth.

5.

The Discourse on the Ascetic

85. "'Ascetic', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Brahmin', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Master of Knowledge', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Healer', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Stainless One', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Spotless One', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Knower', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "'Liberated One', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One."

6.

Discourse on Fame

86. 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...etc... It is good indeed to see such Arahants.'"

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

"Even some deities, Nāgita, do 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. When you too, Nāgita, meet, assemble and dwell devoted to living in society, this occurs to you - 'Indeed, these venerable ones do 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, this pleasure of renunciation, pleasure of seclusion, pleasure of peace, pleasure of enlightenment. For thus these venerable ones meet, assemble and dwell devoted to living in society.'

Here, Nāgita, I see monks poking each other with their fingers, giggling and playing with one another. This occurs to me, Nāgita - 'Indeed, these venerable ones do 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, this pleasure of renunciation, pleasure of seclusion, pleasure of peace, pleasure of enlightenment. For thus these venerable ones poke each other with their fingers, giggle and play with one another.'

Here, Nāgita, I see monks who, having eaten as much as their bellies can hold, live devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness. This occurs to me, Nāgita - 'Indeed, these venerable ones do 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, this pleasure of renunciation, pleasure of seclusion, pleasure of peace, pleasure of enlightenment. For thus these venerable ones, having eaten as much as their bellies can hold, live devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.'

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. He will 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. Sixth.

7.

The Discourse on Overturning the Bowl

87. "Monks, if a male lay follower is possessed of eight factors, the Community, if they wish, may overturn the bowl towards him. Which eight? He strives for the monks' lack of gain, he strives for the monks' harm, he strives for the monks' non-residence, he insults and reviles monks, he divides monks from monks, he speaks in dispraise of the Buddha, he speaks in dispraise of the Teaching, he speaks in dispraise of the Community. Monks, if a male lay follower is possessed of these eight factors, the Community, if they wish, may overturn the bowl towards him.

"Monks, if a male lay follower is possessed of eight factors, the Community, if they wish, may turn the bowl upright towards him. Which eight? He does not strive for the monks' lack of gain, he does not strive for the monks' harm, he does not strive for the monks' non-residence, he does not insult and revile monks, he does not divide monks from monks, he speaks in praise of the Buddha, he speaks in praise of the Teaching, he speaks in praise of the Community. Monks, if a male lay follower is possessed of these eight factors, the Community, if they wish, may turn the bowl upright towards him." Seventh.

8.

The Discourse on Declaring Lack of Confidence

88. "Monks, if a monk is possessed of eight qualities, lay followers, if they wish, may declare their lack of confidence. Which eight? He strives for the lay people's lack of gain, he strives for the lay people's harm, he insults and reviles lay people, he divides lay people from lay people, he speaks in dispraise of the Buddha, he speaks in dispraise of the Teaching, he speaks in dispraise of the Community, and they see him in wrong resorts. Monks, if a monk is possessed of these eight qualities, lay followers, if they wish, may declare their lack of confidence.

"Monks, if a monk is possessed of eight qualities, lay followers, if they wish, may declare their confidence. Which eight? He does not strive for the lay people's lack of gain, he does not strive for the lay people's harm, he does not insult and revile lay people, he does not divide lay people from lay people, he speaks in praise of the Buddha, he speaks in praise of the Teaching, he speaks in praise of the Community, and they see him in proper resorts. Monks, if a monk is possessed of these eight qualities, lay followers, if they wish, may declare their confidence." The eighth.

9.

The Discourse on Reconciliation

89. "Monks, if a monk is possessed of eight qualities, the Community, if they wish, may carry out an act of reconciliation against him. Which eight? He strives for the lay people's lack of gain, he strives for the lay people's harm, he insults and reviles lay people, he divides lay people from lay people, he speaks in dispraise of the Buddha, he speaks in dispraise of the Teaching, he speaks in dispraise of the Community, and he does not fulfill a righteous promise to lay people. Monks, if a monk is possessed of these eight qualities, the Community, if they wish, may carry out an act of reconciliation against him.

"Monks, if a monk is possessed of eight qualities, the Community, if they wish, may revoke the act of reconciliation. Which eight? He does not strive for the lay people's lack of gain, he does not strive for the lay people's harm, he does not insult and revile lay people, he does not divide lay people from lay people, he speaks in praise of the Buddha, he speaks in praise of the Teaching, he speaks in praise of the Community, and he fulfills a righteous promise to lay people. Monks, if a monk is possessed of these eight qualities, the Community, if they wish, may revoke the act of reconciliation." Ninth.

10.

Discourse on Right Practice

90. "Monks, a monk against whom a formal act for specific depravity has been carried out should practise rightly in eight things: He should not give higher ordination, should not give guidance, should not have a novice attend upon him, should not consent to the agreement to exhort nuns, even if agreed upon should not exhort nuns, should not consent to any agreement of the Community, should not be appointed to any particular position, and should not be rehabilitated from that basis. Monks, a monk against whom a formal act for specific depravity has been carried out should practise rightly in these eight things." Tenth.

The Chapter on Mindfulness, Fourth.

Here is its summary -

5.

The Chapter on Similarity

91-116. Then the female lay followers Bojjhā, Sirīmā, Padumā, Sutanā, Manujā, Uttarā, Muttā, Khemā, Rucī, Cundī, Bimbī, Sumanā, Mallikā, Tissā, Tissamātā, Soṇā, Soṇā's mother, Kāṇā, Kāṇā's mother, Uttarā Nandamātā, Visākhā Migāra's mother, Khujjuttarā, Sāmāvatī, Suppavāsā the Koliyan daughter, Suppiyā, and Nakulamātā the housewife.

The Chapter on Similarity, the fifth.

The Second Fifty is finished.

Consecutive Repetitions on Lust

117. "For direct knowledge of lust, monks, eight things should be developed. What are the eight? right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - for direct knowledge of lust, monks, these eight things should be developed."

118. "For direct knowledge of lust, monks, eight things should be developed. What are the eight? One who perceives form internally sees limited forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' One who perceives form internally sees measureless forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' One who perceives the formless internally sees limited forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' One who perceives the formless internally sees measureless forms externally, beautiful and ugly. One has the perception: 'Having overcome them, I know and see.' One who perceives the formless internally sees forms externally, blue ones, of blue colour, manifesting blue, radiating blue, yellow ones, of yellow colour...etc... red ones, of red colour...etc... white ones, of white colour...etc... radiating white. One has the perception: 'Having overcome them, I know and see' - for direct knowledge of lust, monks, these eight things should be developed."

119. "For direct knowledge of lust, monks, eight things should be developed. What are the eight? One who has form sees forms, one who perceives the formless internally sees forms externally, one is disposed only to the beautiful, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the base of the infinity of space, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' one enters and dwells in the base of infinite consciousness, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness, with the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception, with the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - for direct knowledge of lust, monks, these eight things should be developed."

120-146. "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...etc... these eight things should be developed."

147-626. "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...etc... these eight things should be developed."

Consecutive Repetitions on Lust is finished.

The Book of the Eights is concluded.