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

The Collection of the Numerical Discourses

The Book of the Nines

1. The First Fifty

1. The Chapter on Enlightenment

1. Discourse on Enlightenment

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, if wanderers of other sects were to ask you thus - "Friends, what is the proximate cause for the development of the states pertaining to enlightenment?", being asked thus, monks, how would you reply to those wanderers of other sects?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... 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 -

"Here, friends, a monk has good friends, good companions, good associates. Friend, this is the first proximate cause for the development of the states pertaining to enlightenment.

Furthermore, friend, 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. Friend, this is the second proximate cause for the development of the states pertaining to enlightenment.

Furthermore, friend, whatever talk is conducive to effacement, to opening up the mind, that is to say - talk on fewness of wishes, talk on contentment, talk on solitude, talk on aloofness from society, talk on arousal of energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the vision of knowledge of liberation - he gains such talk without trouble, without difficulty, without effort. Friend, this is the third proximate cause for the development of the states pertaining to enlightenment.

Furthermore, friend, 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. Friend, this is the fourth proximate cause for the development of the states pertaining to enlightenment.

Furthermore, friend, 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. Friend, this is the fifth proximate cause for the development of the states pertaining to enlightenment."

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

"Monks, this is to be expected of a monk who has good friends, good companions, good associates - whatever talk is conducive to effacement, to opening up the mind, that is to say - talk on fewness of wishes, talk on contentment, talk on solitude, talk on aloofness from society, talk on arousal of energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the vision of knowledge of liberation - he will gain such talk without trouble, without difficulty, without effort.

"Monks, this is to be expected of a monk who has good friends, good companions, good associates - he will dwell with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states.

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

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

2. The Discourse on Dependence

2. Then a certain monk approached the Blessed One; having approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "'One accomplished in support, one accomplished in support,' Venerable Sir, it is said. To what extent, Venerable Sir, is a monk accomplished in support?" "If a monk, monk, depending on faith abandons the unwholesome and develops the wholesome, that unwholesome is abandoned by him. If a monk, monk, depending on moral shame...etc... If a monk, monk, depending on fear of wrongdoing...etc... If a monk, monk, depending on energy...etc... If a monk, monk, depending on wisdom abandons the unwholesome and develops the wholesome, that unwholesome is abandoned by him. That unwholesome of that monk is abandoned, well abandoned, which having seen with noble wisdom is abandoned."

"And, monk, that monk, established in these five things, should dwell depending on four things. Which four? Here, monk, a monk engages in one thing after reflection, endures one thing after reflection, avoids one thing after reflection, dispels one thing after reflection. This, monk, is how a monk is accomplished in support." The second.

3. Discourse on Meghiya

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

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

Then the Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Meghiya said this to the Blessed One - "Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Jantugāma for alms. Having walked for alms in Jantugāma and returned from the alms round after the meal, I approached the bank of the river Kimikāḷā. While walking and wandering up and down along the bank of the river Kimikāḷā for exercise, Venerable Sir, I saw a mango grove that was pleasing and delightful. Having seen this, this occurred to me - 'This mango grove is indeed pleasing and delightful. Indeed, this is suitable for the striving of a clansman who seeks striving. If the Blessed One would permit me, I would come to this mango grove for striving.' If the Blessed One would permit me, I would go to that mango grove for striving." "Wait a while, Meghiya! Stay alone for now until some other monk comes!"

For the second time, the Venerable Meghiya said this to the Blessed One - "Venerable Sir, there is nothing further to be done by the Blessed One, nothing to be added to what has been done. But for me, Venerable Sir, there is still something to be done, there is something to be added to what has been done. If the Blessed One would permit me, I would go to that mango grove for striving." "Wait a while, Meghiya! Stay alone for now until some other monk comes!"

For the third time, the Venerable Meghiya said this to the Blessed One - "Venerable Sir, there is nothing further to be done by the Blessed One, nothing to be added to what has been done. But for me, Venerable Sir, there is still something to be done, there is something to be added to what has been done. If the Blessed One would permit me, I would go to that mango grove for striving." "When you speak of striving, Meghiya, what can we say! Now is the time you think fit, Meghiya."

Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him, and approached that mango grove; having approached and entered that mango grove, he sat down for the day's abiding at the foot of a certain tree. Then while the Venerable Meghiya was dwelling in that mango grove, for the most part three evil, unwholesome thoughts occurred to him, that is: The thought of sensual pleasure, thought of ill will, thought of harmfulness. Then this occurred to the Venerable Meghiya - "It is wonderful indeed! It is marvellous indeed! We have gone forth from home into homelessness out of faith; yet we are obsessed by these three evil unwholesome thoughts - thought of sensual pleasure, thought of ill will, thought of harmfulness."

"Here, Venerable Sir, while dwelling in that mango grove, for the most part three evil unwholesome thoughts beset me, that is: The thought of sensual pleasure, thought of ill will, thought of harmfulness. Then, Venerable Sir, I thought: 'It is wonderful indeed! It is marvellous indeed! We have gone forth from home into homelessness out of faith; yet we are obsessed by these three evil unwholesome thoughts - thought of sensual pleasure, thought of ill will, thought of harmfulness."

"When liberation of mind is not fully mature, Meghiya, five things lead to its full maturity. What are the five? Here, Meghiya, a monk has good friends, good companions, good associates. When liberation of mind is not fully mature, Meghiya, this is the first thing that leads to its full maturity.

Furthermore, Meghiya, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. When liberation of mind is not fully mature, Meghiya, this is the second thing that leads to its full maturity.

Furthermore, Meghiya, whatever talk is conducive to effacement, to opening up the mind, that is to say - talk on fewness of wishes, talk on contentment, talk on solitude, talk on aloofness from society, talk on arousal of energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the vision of knowledge of liberation - he gains such talk without trouble, without difficulty, without effort. When liberation of mind is not fully mature, Meghiya, this is the third thing that leads to its full maturity.

Furthermore, Meghiya, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. When liberation of mind is not fully mature, Meghiya, this is the fourth thing that leads to its full maturity.

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

"This is to be expected, Meghiya, of a monk who has good friends, good companions, good associates - 'he will be virtuous...etc.... will train in the training rules he has undertaken'''.

"This is to be expected, Meghiya, of a monk who has good friends, good companions, good associates - whatever talk is conducive to effacement, to opening up the mind, that is to say - talk about fewness of wishes...etc... talk on the vision of knowledge of liberation - he will gain such talk without trouble, without difficulty, without effort'''.

"This is to be expected, Meghiya, of a monk who has good friends, good companions, good associates - 'he will dwell with energy aroused... etc... not relinquishing the task in regard to wholesome states."'

"This is to be expected, Meghiya, of a monk who has good friends, good companions, good associates - 'will be wise... etc... leading to the right destruction of suffering.'

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

4. The Discourse to Nandaka

4. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Nandaka was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall. Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he stood outside the gateway waiting for the end of the talk. Then the Blessed One, having known the end of the talk, cleared his throat and knocked on the bolt. Those monks opened the door for the Blessed One.

Then the Blessed One entered the assembly hall and sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Nandaka - "This exposition of the Teaching that occurred to you for the monks was long, Nandaka. Even my back is aching from standing at the outer gateway waiting for the end of the talk."

When this was said, the Venerable Nandaka, appearing embarrassed, said this to the Blessed One - "But, Venerable Sir, we did not know 'the Blessed One is standing at the outer gateway.' If we had known, Venerable Sir, 'the Blessed One is standing at the outer gateway,' even this much would not have occurred to us."

Then the Blessed One, having known that the Venerable Nandaka appeared embarrassed, said this to the Venerable Nandaka - "Good, good, Nandaka! This is fitting for you, Nandaka, clansmen who have gone forth from home into homelessness out of faith, that you should sit together for a discussion about the Teaching. When you have gathered together, Nandaka, there are two things to be done: hold a discussion about the Teaching, or maintain noble silence. Nandaka, 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, Nandaka, a monk has faith and is virtuous, then he is complete in that factor.

"Nandaka, a monk has faith and is virtuous, but does not gain internal concentration of mind. Then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and gain internal concentration of mind?' But when, Nandaka, a monk has faith and is virtuous and gains internal concentration of mind, then he is complete in that factor.

"Nandaka, a monk has faith and is virtuous and gains internal concentration of mind, but does not gain insight through higher wisdom. Then he is incomplete in that factor. Just as, Nandaka, there might be a four-legged creature. One of its legs might be deficient and inferior. Then it would be incomplete in that factor. Even so, Nandaka, a monk has faith and is virtuous and gains internal concentration of mind, but does not gain insight through higher wisdom. Then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and gain internal concentration of mind and gain insight through higher wisdom?'

"But when, Nandaka, a monk has faith and is virtuous and gains internal concentration of mind and gains insight through higher wisdom, then he is complete in that factor." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

Then the Venerable Nandaka, soon after the Blessed One had left, addressed the monks - "Now, friend, the Blessed One, having explained the holy life that is complete and pure in four terms, rose from his seat and entered his dwelling - 'Nandaka, 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, Nandaka, a monk has faith and is virtuous, then he is complete in that factor. Nandaka, a monk has faith and is virtuous, but does not gain internal concentration of mind...etc... and gains internal concentration of mind, but does not gain insight through higher wisdom, then he is incomplete in that factor. Just as, Nandaka, there might be a four-legged creature, and one of its legs might be deficient and inferior, then it would be incomplete in that factor. Even so, Nandaka, a monk has faith and is virtuous and gains internal concentration of mind, but does not gain insight through higher wisdom, then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and gain internal concentration of mind and gain insight through higher wisdom?' But when, Nandaka, a monk has faith and is virtuous and gains internal concentration of mind and gains insight through higher wisdom, then he is complete in that factor."

"Friends, there are these five benefits of listening to the Teaching at the right time and discussing the Teaching at the right time. What are the five? Here, friend, a monk teaches the Teaching to the monks that is good in the beginning, good in the middle, good in the end, with its meaning and phrasing, and he explains the holy life that is complete and pure in its entirety. In whatever way, friend, a monk teaches the Teaching to the monks that is good in the beginning, good in the middle, good in the end, with its meaning and phrasing, and explains the holy life that is complete and pure in its entirety, in that way he becomes dear, agreeable, respected and worthy of esteem to the teacher. This, friend, is the first benefit of listening to the Teaching at the right time and discussing the Teaching at the right time.

Furthermore, friend, a monk teaches the Teaching to the monks that is good in the beginning...etc... he reveals the holy life. In whatever way, friend, a monk teaches the Teaching to the monks that is good in the beginning...etc... and explains the holy life, in that way his fellow monks esteem him even more highly: 'Surely this venerable one has either attained or is approaching attainment.' This, friend, is the fourth benefit of listening to the Teaching at the right time and discussing the Teaching at the right time.

Furthermore, friend, a monk teaches the Teaching to the monks that is good in the beginning, good in the middle, good in the end, with its meaning and phrasing, and he explains the holy life that is complete and pure in its entirety. In whatever way, friend, a monk teaches the Teaching to the monks that is good in the beginning, good in the middle, good in the end, with its meaning and phrasing, and explains the holy life that is complete and pure in its entirety, those monks who are trainees, who have not attained their mind's ideal, dwelling aspiring for the unsurpassed security from bondage, having heard that Teaching, they arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. But those monks who are Arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are fully liberated through final knowledge, having heard that Teaching, they dwell devoted only to a pleasant dwelling in this very life. This, friend, is the fifth benefit of listening to the Teaching at the right time and discussing the Teaching at the right time. These, friend, are the five benefits of listening to the Teaching at the right time and discussing the Teaching at the right time." Fourth.

5. The Discourse on the Fool

5. "Monks, there are these four powers. What are the four? The power of wisdom, the power of energy, the power of blamelessness, and the power of cohesion. And what, monks, is the power of wisdom? Those states that are wholesome are reckoned as wholesome, those states that are unwholesome are reckoned as unwholesome, those states that are blameworthy are reckoned as blameworthy, those states that are blameless are reckoned as blameless, those states that are dark are reckoned as dark, those states that are bright are reckoned as bright, those states that should be pursued are reckoned as to be pursued, those states that should not be pursued are reckoned as not to be pursued, those states that are not worthy of the noble ones are reckoned as not worthy of the noble ones, those states that are worthy of the noble ones are reckoned as worthy of the noble ones—these states are clearly seen and explored by wisdom. This, monks, is called the power of wisdom.

"And what, monks, is the power of energy? For those states that are unwholesome and reckoned as unwholesome, those states that are blameworthy and reckoned as blameworthy, those states that are dark and reckoned as dark, those states that should not be pursued and reckoned as not to be pursued, those states that are not worthy of the noble ones and reckoned as not worthy of the noble ones—for the abandoning of these states one generates desire, makes an effort, arouses energy, exerts the mind, and strives. For those states that are wholesome and reckoned as wholesome, those states that are blameless and reckoned as blameless, those states that are bright and reckoned as bright, those states that should be pursued and reckoned as to be pursued, those states that are worthy of the noble ones and reckoned as worthy of the noble ones—for the attainment of these states one generates desire, makes an effort, arouses energy, exerts the mind, and strives. This, monks, is called the power of energy.

And what, monks, is the power of blamelessness? Here, monks, a noble disciple is possessed of blameless bodily action, possessed of blameless verbal action, possessed of blameless mental action. This, monks, is called the power of blamelessness.

"And what, monks, is the power of sustaining? Monks, there are these four means of sustaining a favorable relationship - giving, kindly speech, beneficial conduct, and impartiality. This, monks, is the highest of gifts: the gift of the Teaching. This, monks, is the highest of kindly speech: repeatedly teaching the Teaching to one who is interested and listens attentively. This, monks, is the highest of beneficial conduct: encouraging, settling and establishing one without faith in the accomplishment of faith, one of poor virtue in the accomplishment of virtue... etc... one who is miserly in the accomplishment of generosity...etc... encouraging, settling and establishing one who lacks wisdom in the accomplishment of wisdom. This, monks, is the highest of impartiality: a stream-enterer being impartial to a stream-enterer, a once-returner being impartial to a once-returner, a non-returner being impartial to a non-returner, an arahant being impartial to an arahant. This, monks, is called the power of sustaining favorable relationships. These, monks, are the four powers.

Monks, possessed of these four powers a noble disciple has transcended five fears. What are the five? Fear for livelihood, fear of disrepute, fear of timidity in assemblies, fear of death, and fear of bad destinations. That noble disciple, monks, reflects thus: 'I do not fear for livelihood. Why should I fear for livelihood? I have four powers: the power of wisdom, the power of energy, the power of blamelessness, and the power of cohesion. One who lacks wisdom would fear for livelihood. One who is lazy would fear for livelihood. One whose bodily actions, verbal actions, and mental actions are blameworthy would fear for livelihood. One who lacks cohesion would fear for livelihood. I do not fear disrepute...etc... I do not fear timidity in assemblies...etc... I do not fear death...etc... I do not fear bad destinations. Why should I fear bad destinations? I have four powers: the power of wisdom, the power of energy, the power of blamelessness, and the power of cohesion. One who lacks wisdom would fear bad destinations. One who is lazy would fear bad destinations. One whose bodily actions, verbal actions, and mental actions are blameworthy would fear bad destinations. One who lacks cohesion would fear bad destinations. Monks, possessed of these four powers a noble disciple has transcended these five fears." Fifth.

6. The Discourse on Association

6. There the Venerable Sāriputta addressed the monks...etc... The Venerable Sāriputta said this:

"Friends, a person should be understood in two ways: as one to be associated with and one not to be associated with. Friends, a robe should be understood in two ways: that which should be cultivated and that which should not be cultivated. Friends, almsfood should be understood in two ways: as one to be associated with and one not to be associated with. Friends, lodging should be understood in two ways: that which should be cultivated and that which should not be cultivated. Friends, village and town should be understood in two ways: as one to be associated with and one not to be associated with. Friends, country and region should be understood in two ways: as one to be associated with and one not to be associated with.

'Friends, a person should be understood in two ways: "'One should associate with and one should not associate with', so it was said. And what was the reason for saying this? Here, when one knows of a person - 'When I associate with this person, unwholesome states increase and wholesome states diminish; and those requisites of life that one gone forth should obtain - robes, almsfood, lodging, and medicinal requisites - these are obtained with difficulty; and that purpose for which I went forth from home into homelessness, that goal of recluseship does not reach fulfilment' - friend, such a person should be left without even announcing one's departure, whether by night or by day, and should not be followed.

Here, when one knows a person - 'When I associate with this person, unwholesome states increase and wholesome states diminish; and those requisites of life that one gone forth should obtain - robes, almsfood, lodging, and medicinal requisites - these are obtained with little difficulty; and that purpose for which I went forth from home into homelessness, that goal of recluseship does not reach fulfilment' - friend, such a person should be left without even announcing one's departure and should not be followed.

Here, when one knows a person - 'When I associate with this person, unwholesome states diminish and wholesome states increase; and those requisites of life that one gone forth should obtain - robes, almsfood, lodging, and medicinal requisites - these are obtained with difficulty; and that purpose for which I went forth from home into homelessness, that goal of recluseship reaches fulfilment' - friend, such a person should be followed even without announcing one's intention and should not be left.

Here, when one knows a person - 'When I associate with this person, unwholesome states diminish and wholesome states increase; and those requisites of life that one gone forth should obtain - robes, almsfood, lodging, and medicinal requisites - these are obtained with little difficulty; and that purpose for which I went forth from home into homelessness, that goal of recluseship reaches fulfilment' - friend, such a person should be followed for life and should not be left even if driven away. "Friends, a person should be understood in two ways: one should associate with and one should not associate with" - this was said for this reason.

"Friends, a robe should be understood in two ways: "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of a robe - 'When I use this robe, unwholesome states increase and wholesome states diminish', such a robe should not be used. Here, when one knows of a robe - 'When I use this robe, unwholesome states diminish and wholesome states increase', such a robe should be used. 'Friends, a robe should be understood in two ways: to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Friends, almsfood should be understood in two ways: "'One should associate with and one should not associate with', so it was said. And what was the reason for saying this? Here, when one knows of almsfood - 'When I use this almsfood, unwholesome states increase and wholesome states diminish', such almsfood should not be used. Here, when one knows of almsfood - 'When I use this almsfood, unwholesome states diminish and wholesome states increase', such almsfood should be used. "Friends, almsfood should be understood in two ways: one should associate with and one should not associate with" - this was said for this reason.

"Friends, lodging should be understood in two ways: "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of lodging - 'When I use this lodging, unwholesome states increase and wholesome states diminish' - such a lodging should not be used. Here, when one knows of lodging - 'When I use this lodging, unwholesome states diminish and wholesome states increase', such lodging should be used. "Friends, lodging should be understood in two ways: to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Friends, village and town should be understood in two ways: "'One should associate with and one should not associate with', so it was said. And what was the reason for saying this? Here, when one knows of village and town - 'When I frequent this village and town, unwholesome states increase and wholesome states diminish', such village and town should not be frequented. Here, when one knows of village and town - 'When I frequent this village or town, unwholesome states diminish and wholesome states increase' - such a village or town should be frequented. "Friends, village and town should be understood in two ways: one should associate with and one should not associate with" - this was said for this reason.

"Friends, country and region should be understood in two ways: "'One should associate with and one should not associate with', so it was said. And what was the reason for saying this? Here, when one knows of district and region - 'When I frequent this district and region, unwholesome states increase and wholesome states diminish', such district and region should not be frequented. Here, when one knows of district and region - 'When I frequent this district and region, unwholesome states diminish and wholesome states increase', such district and region should be frequented. "Friends, country and region should be understood in two ways: one should associate with and one should not associate with" - this was said for this reason. Sixth.

7. The Discourse to Sutavā

7. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then the wanderer Sutavā approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Sutavā said this to the Blessed One -

"On one occasion, Venerable Sir, the Blessed One was dwelling right here at Rājagaha in Giribbaja. "In that connection, Venerable Sir, I heard and received this in the presence of the Blessed One: 'A learned monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in five cases: A monk whose taints are destroyed is incapable of deliberately depriving a living being of life, a monk whose taints are destroyed is incapable of taking what is not given in the manner of theft, a monk whose taints are destroyed is incapable of engaging in sexual intercourse, a monk whose taints are destroyed is incapable of telling a deliberate lie, a monk whose taints are destroyed is incapable of storing up sensual pleasures for enjoyment as he did formerly when living the household life.' Have I heard this correctly from the Blessed One, Venerable Sir, grasped it correctly, attended to it correctly, and remembered it correctly?"

"Indeed, learned one, you have heard it correctly, grasped it correctly, attended to it correctly, and remembered it correctly. Formerly and now too, learned one, I declare: 'A monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in nine cases: A monk whose taints are destroyed is incapable of deliberately depriving a living being of life, a monk whose taints are destroyed is incapable of taking what is not given in the manner of theft, a monk whose taints are destroyed is incapable of engaging in sexual intercourse, a monk whose taints are destroyed is incapable of telling a deliberate lie, a monk whose taints are destroyed is incapable of storing up sensual pleasures for enjoyment as he did formerly when living the household life, a monk whose taints are destroyed is incapable of taking a wrong course through desire, a monk whose taints are destroyed is incapable of taking a wrong course through hatred, a monk whose taints are destroyed is incapable of taking a wrong course through delusion, a monk whose taints are destroyed is incapable of taking a wrong course through fear.' Formerly and now too, learned one, I declare: 'A monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in these nine cases.' Seventh.

8. The Discourse to Sajjha

8. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then the wanderer Sajjha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Sajjha said this to the Blessed One -

"On one occasion, Venerable Sir, the Blessed One was dwelling right here at Rājagaha in Giribbaja. "In that connection, Venerable Sir, I heard and received this in the presence of the Blessed One: 'A monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in five cases: A monk whose taints are destroyed is incapable of deliberately depriving a living being of life, a monk whose taints are destroyed is incapable of taking what is not given in the manner of theft, a monk whose taints are destroyed is incapable of engaging in sexual intercourse, a monk whose taints are destroyed is incapable of telling a deliberate lie, a monk whose taints are destroyed is incapable of storing up sensual pleasures for enjoyment as he did formerly when living the household life.' Have I heard this correctly from the Blessed One, Venerable Sir, grasped it correctly, attended to it correctly, and remembered it correctly?"

"Indeed, you have heard it correctly, grasped it correctly, attended to it correctly, and remembered it correctly. Formerly and now too, learned one, I declare: 'A monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in nine cases: A monk whose taints are destroyed is incapable of deliberately depriving a living being of life...etc... A monk whose taints are destroyed is incapable of storing up sensual pleasures for enjoyment as he did formerly when living the household life, a monk whose taints are destroyed is incapable of rejecting the Buddha, a monk whose taints are destroyed is incapable of rejecting the Teaching, a monk whose taints are destroyed is incapable of rejecting the Saṅgha, a monk whose taints are destroyed is incapable of rejecting the training.' Formerly and now too, learned one, I declare: 'A monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in these nine cases.' The eighth.

9. The Discourse on Individuals

9. "Monks, these nine individuals exist and are found in the world. What nine? An arahant, one practising for arahantship, a non-returner, one practising for the realization of the fruit of non-returning, a once-returner, one practising for the realization of the fruit of once-returning, a stream-enterer, one practising for the realization of the fruit of stream-entry, a worldling - These nine individuals, monks, exist and are found in the world." Ninth.

10. The Discourse on Those Worthy of Offerings

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

The Chapter on Enlightenment, First.

Here is its summary -

Enlightenment and dependence, Meghiya and Nandaka the fool;

Association, learning, righteous, and the individual worthy of offerings.

2. The Chapter on the Lion's Roar

1. The Lion's Roar Discourse

11. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I have spent the rains residence at Sāvatthī. I wish, Venerable Sir, to depart on a journey through the countryside." "Now is the time you think fit, Sāriputta." Then the Venerable Sāriputta, having risen from his seat, having paid homage to the Blessed One, having circumambulated him, departed. Then, not long after the Venerable Sāriputta had left, a certain monk said this to the Blessed One - "Venerable Sir, the Venerable Sāriputta has departed on his journey after striking me and without apologising." Then the Blessed One addressed a certain monk: "Come, monk, address Sāriputta in my name: 'Friend Sāriputta, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "Friend Sāriputta, the Teacher calls you." "Yes, friend," the Venerable Sāriputta replied to that monk.

Now on that occasion the Venerable Mahāmoggallāna and the Venerable Ānanda were walking around the dwellings taking a key - "Come forth, Venerable Ones, come forth, Venerable Ones! Now the Venerable Sāriputta will roar his lion's roar in the presence of the Blessed One." Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Sāriputta was seated to one side, the Blessed One said this to him - "Here, Sāriputta, a certain fellow monk has made a complaint about you - 'Venerable Sir, the Venerable Sāriputta has departed on his journey after striking me and without apologising.'"

"Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, on the earth they deposit what is clean and what is unclean, deposit faeces, deposit urine, deposit spittle, deposit pus, deposit blood, yet the earth does not feel troubled, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like the earth, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, in water they wash what is clean and what is unclean, wash faeces... wash urine... wash spittle... wash pus... wash blood, yet the water does not feel troubled, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like water, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, fire burns what is clean and what is unclean, burns faeces... wash urine... wash spittle... wash pus... burns blood, yet the fire does not feel troubled, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like fire, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, the air blows on what is clean and what is unclean, on faeces... wash urine... wash spittle... wash pus... blows blood about, yet the air does not feel troubled, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like air, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, a dustcloth wipes what is clean and what is unclean, wipes faeces... wash urine... wash spittle... wash pus... wipes blood, yet the dust-cloth does not feel troubled, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like a dust-cloth, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, when an outcast boy or outcast girl, holding a vessel, wearing rags, enters a village or town, they do so having established a lowly mind; even so, Venerable Sir, I dwell with a mind like outcast boys and girls, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, a bull with severed horns, gentle, well-tamed, well-disciplined, wandering from street to street and from intersection to intersection, does not harm anything with its foot or its horn; even so, Venerable Sir, I dwell with a mind like a bull with severed horns, vast, exalted, measureless, free from animosity, free from ill will. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, if a woman or man, young, youthful, and fond of ornaments, having bathed their head, would be horrified, humiliated and disgusted if the carcass of a snake, dog, or human being were hung around their neck; even so, Venerable Sir, I am horrified, humiliated and disgusted with this putrid body. Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising.

"Just as, Venerable Sir, a person were to carry a pot of fat that is full of holes, oozing and dripping; even so, Venerable Sir, I carry around this body that is full of holes, oozing and dripping. "Venerable Sir, only one in whom mindfulness directed to the body has not been established would depart on a journey after striking a fellow monk and without apologising."

Then that monk rose from his seat, arranged his upper robe over one shoulder, fell with his head at the Blessed One's feet, and said this to the Blessed One - "A transgression overcame me, Venerable Sir, acting like a fool, like one confused, like one unwholesome, in that I falsely, emptily, lyingly, and wrongly accused the Venerable Sāriputta. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint." "Indeed, monk, a transgression overcame you, acting like a fool, like one confused, like one unwholesome, in that you falsely, emptily, lyingly, and wrongly accused Sāriputta. But since you, monk, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth in the noble discipline, monk, when one sees a transgression as a transgression and makes amends according to the Teaching, undertaking restraint for the future."

Then the Blessed One addressed the Venerable Sāriputta - "Forgive, Sāriputta, this foolish person, before his head splits into seven pieces." "I forgive that venerable one, Venerable Sir, if that venerable one says this to me - 'may that venerable one forgive me.'" First.

2. The Discourse on What Remains of Clinging

12. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Then this occurred to the Venerable Sāriputta - "It is still too early to walk for alms in Sāvatthī, suppose I approach the monastery of the wanderers of other sects." Then the Venerable Sāriputta approached the monastery of the wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, he sat down to one side.

Now on that occasion when those wanderers of other sects were seated together, this discussion arose: "Friends, whoever dies with residue remaining, all such are not freed from hell, not freed from the animal realm, not freed from the domain of ghosts, not freed from the plane of misery, bad destination, and nether world." Then the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers of other sects. without delighting in it or rejecting it, he rose from his seat and left - "I shall learn the meaning of what was said in the presence of the Blessed One." Then the Venerable Sāriputta, having walked for alms in Sāvatthī and returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -

"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Sāvatthī for alms. Then, Venerable Sir, I thought: "It is still too early to walk for alms in Sāvatthī; suppose I approach the monastery of the wanderers of other sects.' Then, Venerable Sir, I approached the monastery of the wanderers of other sects; having approached, I exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, I sat down to one side. Now on that occasion when those wanderers of other sects were seated together, this discussion arose: 'Friends, whoever dies with residue remaining, all such are not freed from hell, not freed from the animal realm, not freed from the domain of ghosts, not freed from the plane of misery, bad destination, and nether world.' Then, Venerable Sir, I neither delighted in nor rejected the words of those wanderers of other sects. Without delighting in it or rejecting it, I rose from my seat and left - 'I will understand the meaning of these words in the presence of the Blessed One.'

"Sāriputta, these nine individuals, dying with residue remaining, are freed from hell, freed from the animal realm, freed from the domain of ghosts, freed from the plane of misery, bad destination, and nether world. What nine? Here, Sāriputta, a certain individual is one who fulfils virtuous behavior completely, fulfils concentration completely, but does wisdom moderately. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval. This, Sāriputta, is the first individual who, dying with residue remaining, is freed from hell, freed from the animal realm, freed from the domain of ghosts, freed from the plane of misery, bad destination, and nether world.

"Furthermore, Sāriputta, here a certain individual is one who fulfils virtuous behavior completely, fulfils concentration completely, but does wisdom moderately. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna upon landing...etc... one becomes an attainer of final Nibbāna without exertion...etc... one becomes an attainer of final Nibbāna with exertion...etc... one becomes one going upstream, heading towards the Akaniṭṭha realm. This, Sāriputta, is the fifth individual who, dying with residue remaining, is freed from hell, freed from the animal realm, freed from the domain of ghosts, freed from the plane of misery, bad destination, and nether world.

"Furthermore, Sāriputta, here a certain individual is one who fulfils virtuous behavior completely but does concentration and wisdom moderately. With the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he becomes a once-returner, coming back to this world only once more to make an end of suffering. This, Sāriputta, is the sixth individual who, dying with residue remaining, is freed from hell...etc... freed from the plane of misery, bad destination, and nether world.

"Furthermore, Sāriputta, here a certain individual is one who fulfils virtuous behavior completely but does concentration and wisdom moderately. With the utter destruction of three fetters, he becomes a one-seeder, generating only one human existence, he makes an end of suffering. This, Sāriputta, is the seventh individual who, dying with residue remaining, is freed from hell...etc... freed from the plane of misery, bad destination, and nether world.

"Furthermore, Sāriputta, here a certain individual is one who fulfils virtuous behavior completely but does concentration and wisdom moderately. With the utter destruction of three fetters, he becomes a clan-to-clan goer, roaming and wandering through two or three families, he makes an end of suffering. This, Sāriputta, is the eighth individual who, dying with residue remaining, is freed from hell...etc... freed from the plane of misery, bad destination, and nether world.

"Furthermore, Sāriputta, here a certain individual is one who fulfils virtuous behavior completely but does concentration and wisdom moderately. With the utter destruction of three fetters, he becomes one with a maximum of seven births who, after wandering and roaming among deities and human beings at most seven times, makes an end of suffering. This, Sāriputta, is the ninth individual who, dying with residue remaining, is freed from hell, freed from the animal realm, freed from the domain of ghosts, freed from the plane of misery, bad destination, and nether world.

"Who are these wanderers of other sects, Sāriputta, foolish and incompetent, who will know about one with residue remaining as 'with residue remaining', or about one without residue remaining as 'without residue remaining'! These, Sāriputta, are the nine individuals who, dying with residue remaining, are freed from hell, freed from the animal realm, freed from the domain of ghosts, freed from the plane of misery, bad destination, and nether world. This exposition of the Teaching, Sāriputta, has not yet been revealed to monks, nuns, male lay followers and female lay followers. What is the reason for this? Let them not fall into negligence having heard this exposition of the Teaching. However, Sāriputta, I have spoken this exposition of the Teaching with the intention of answering questions. The second.

3. Koṭṭhika Sutta

13. Then the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "Friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced in this very life become an action to be experienced in the next life'?" 'Indeed not, friend.'

"Friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced as pleasant become an action to be experienced as painful'?" 'Indeed not, friend.'

"But friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced as painful become an action to be experienced as pleasant'?" 'Indeed not, friend.'

"Friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced when fully ripened become an action to be experienced when not fully ripened'?" 'Indeed not, friend.'

"But friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced when not fully ripened become an action to be experienced when fully ripened'?" 'Indeed not, friend.'

"Friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced abundantly become an action to be experienced slightly'?" 'Indeed not, friend.'

"But friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced slightly become an action to be experienced abundantly'?" 'Indeed not, friend.'

"Friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is to be experienced become an action not to be experienced'?" 'Indeed not, friend.'

"But friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May that action which is not to be experienced become an action to be experienced'?" 'Indeed not, friend.'

"Friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced in this very life become an action to be experienced in the next life"?', you answer 'Certainly not, friend.'"

"But friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced in the next life become an action to be experienced in this very life"?', you answer 'Certainly not, friend.'"

"Friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced as pleasant become an action to be experienced as painful"?', you answer 'Certainly not, friend.'"

"But friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced as painful become an action to be experienced as pleasant"?', you answer 'Certainly not, friend.'"

"Friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced when fully ripened become an action to be experienced when not fully ripened"?', you answer 'Certainly not, friend.'"

"But friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced when not fully ripened become an action to be experienced when fully ripened"?', you answer 'Certainly not, friend.'"

"Friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced abundantly become an action to be experienced slightly"?', you answer 'Certainly not, friend.'"

"But friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced slightly become an action to be experienced abundantly"?', you answer 'Certainly not, friend.'"

"Friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is to be experienced become an action not to be experienced"?', you answer 'Certainly not, friend.'"

"But friend Sāriputta, when asked 'Is the holy life lived under the Blessed One for this purpose: "May that action which is not to be experienced become an action to be experienced"?', you answer 'Certainly not, friend.'" "Then friend, for what purpose is the holy life lived under the Blessed One?"

"Friend, for the knowledge, vision, attainment, realization and breakthrough of what has not been known, not been seen, not been attained, not been realized, not been penetrated - for this purpose is the holy life lived under the Blessed One." "Friend, 'This is suffering' has not been known, not been seen, not been attained, not been realized, not been penetrated by him. For the knowledge, vision, attainment, realization and breakthrough of that, the holy life is lived under the Blessed One. Friend, 'This is the origin of suffering'... pe... Friend, 'This is the cessation of suffering'... pe... Friend, 'This is the way leading to the cessation of suffering' has not been known, not been seen, not been attained, not been realized, not been penetrated by him. For the knowledge, vision, attainment, realization and breakthrough of that, the holy life is lived under the Blessed One. Friend, this has not been known, not been seen, not been attained, not been realized, not been penetrated by him. For the knowledge, vision, attainment, realization and breakthrough of that, the holy life is lived under the Blessed One." Third.

4. Samiddhi Sutta

14. Then the Venerable Samiddhi approached the Venerable Sāriputta; having approached, he paid homage to the Venerable Sāriputta and sat down to one side. When the Venerable Samiddhi was seated to one side, the Venerable Sāriputta said this to him - "Samiddhi, with what as their object do thoughts and intentions arise in a person?" "With name-and-form as their object, Venerable Sir." "But where, Samiddhi, do they become diversified?" "In the elements, Venerable Sir." "But what, Samiddhi, is their origin?" "They originate from contact, Venerable Sir." "But what, Samiddhi, do they converge upon?" "They converge upon feeling, Venerable Sir." "But what, Samiddhi, is their chief?" "Concentration is their chief, Venerable Sir." "But what, Samiddhi, is their governing factor?" "Mindfulness is their governing factor, Venerable Sir." "But what, Samiddhi, is their superior?" "Wisdom is their superior, Venerable Sir." "But what, Samiddhi, is their essence?" "Liberation is their essence, Venerable Sir." "But in what, Samiddhi, are they grounded?" "They are grounded in the Deathless, Venerable Sir."

"When asked 'Samiddhi, with what as their object do thoughts and intentions arise in a person?', you answer 'With name-and-form as their object, Venerable Sir.' "When asked 'But where, Samiddhi, do they become diversified?', you answer 'In the elements, Venerable Sir.'" "When asked 'But what, Samiddhi, is their origin?', you answer 'They originate from contact, Venerable Sir.'" "When asked 'But what, Samiddhi, do they converge upon?', you answer 'They converge upon feeling, Venerable Sir.'" "When asked 'But what, Samiddhi, is their chief?', you answer 'Concentration is their chief, Venerable Sir.'" "When asked 'But what, Samiddhi, is their governing factor?', you answer 'Mindfulness is their governing factor, Venerable Sir.'" "When asked 'But what, Samiddhi, is their superior?', you answer 'Wisdom is their superior, Venerable Sir.'" "When asked 'But what, Samiddhi, is their essence?', you answer 'Liberation is their essence, Venerable Sir.'" "When asked 'But in what, Samiddhi, are they grounded?', you answer 'They are grounded in the Deathless, Venerable Sir.'" "Good, good, Samiddhi! Good indeed, Samiddhi, that you answer when questioned, but do not conceive because of that." Fourth.

5. The Discourse on the Tumour

15. "Just as, monks, a tumour that is many years old. That tumour would have nine wound openings, nine unruptured openings. Whatever would ooze from there - only impurity would ooze, only foul smell would ooze, only disgusting things would ooze; whatever would discharge - only impurity would discharge, only foul smell would discharge, only disgusting things would discharge.

"'Tumour', monks, this is a designation for this body composed of the four great elements, originating from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking up and dispersal. That tumour would have nine wound openings, nine unruptured openings. Whatever oozes from there - only impurity oozes, only foul smell oozes, only disgusting things ooze; whatever discharges - only impurity discharges, only foul smell discharges, only disgusting things discharge. Therefore, monks, you should become disenchanted with this body." Fifth.

6. The Discourse on Perception

16. "Monks, these nine perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal. What are the nine? The perception of foulness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in what is impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion - These nine perceptions, monks, when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal." Sixth.

7. Family Sutta

17. "Monks, a family possessed of nine factors is not fit to approach if not yet approached, or to sit with if approached. Which nine? They do not rise up in an agreeable way, do not welcome in an agreeable way, do not offer a seat in an agreeable way, they hide what they have, give little when they have much, give inferior things when they have superior things, give without respect instead of with respect, do not sit down to hear the Teaching, do not listen attentively to what is spoken. Monks, a family possessed of these nine factors is not fit to approach if not yet approached, or to sit with if approached.

"Monks, a family possessed of nine factors is fit to approach if not yet approached, or to sit with if approached. Which nine? They rise up in an agreeable way, welcome in an agreeable way, offer a seat in an agreeable way, do not hide what they have, give much when they have much, give superior things when they have superior things, give with respect instead of without respect, sit down to hear the Teaching, listen attentively to what is spoken. Monks, a family possessed of these nine factors is fit to approach if not yet approached, or to sit with if approached." Seventh.

8. The Discourse on the Nine-Factored Observance Day

18. "Monks, when observed complete with nine factors, the Uposatha is of great fruit, of great benefit, of great splendour, of great pervasiveness. And how, monks, when observed complete with nine 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.

One dwells pervading one quarter with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He is endowed with this ninth factor. When observed thus, monks, the Uposatha observed complete with nine factors is of great fruit, of great benefit, of great splendour, of great pervasiveness." The eighth.

9. Discourse on the Deity

19. "Last night, monks, several deities, when the night was far advanced, illuminating the whole Jeta Grove with their surpassing beauty, approached me; having approached, they paid homage to me and stood to one side. Standing to one side, monks, those deities said this to me - 'Venerable Sir, when we were human beings, ascetics came to our homes. We rose for them, Venerable Sir, but we did not pay homage to them. Now, Venerable Sir, with our actions incomplete, filled with regret and remorse, we have been reborn in an inferior body.'"

"And other deities too, monks, approached me and said this - 'Venerable Sir, when we were human beings, ascetics came to our homes. We rose for them and paid homage to them, Venerable Sir, but we did not offer them seats. Now, Venerable Sir, with our actions incomplete, filled with regret and remorse, we have been reborn in an inferior body.'"

"And other deities too, monks, approached me and said this - 'Venerable Sir, when we were human beings, ascetics came to our homes. We rose for them, paid homage to them and offered them seats, Venerable Sir, but we did not share with them according to our means and strength...etc... we shared with them according to our means and strength, but we did not sit close by to hear the Teaching...etc... we sat close by to hear the Teaching, but we did not listen to the Teaching with attentive ear...etc... we listened to the Teaching with attentive ear, but having heard we did not retain the Teaching...etc... having heard we retained the Teaching, but we did not examine the meaning of the elements and mental states...etc... we examined the meaning of the elements and mental states, but we did not practise in accordance with the Teaching, having understood the meaning and the Teaching. Now, Venerable Sir, with our actions incomplete, filled with regret and remorse, we have been reborn in an inferior body.'"

"And other deities too, monks, approached me and said this - 'Venerable Sir, when we were human beings, ascetics came to our homes. We rose for them, paid homage to them, offered them seats, shared with them according to our means and strength, sat close by to hear the Teaching, listened to the Teaching with attentive ear, having heard we retained the Teaching, examined the meaning of the elements and mental states, and practised in accordance with the Teaching, having understood the meaning and the Teaching. Now, Venerable Sir, with our actions complete, free from regret and remorse, we have been reborn in a sublime body.' These, monks, are the roots of trees, these are empty dwellings. Meditate, monks, do not be negligent, lest you regret it later, like those former deities." Ninth.

10. The Discourse on Velāma

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

"Is a gift being given in your family, householder?" "A gift is given in my family, Venerable Sir; but it is coarse - broken rice accompanied by sour gruel." "Whether, householder, one gives a coarse gift or a sublime one; if one gives it disrespectfully, gives it without honour, gives it not with one's own hand, gives it as if throwing it away, gives it with no view of future results. Wherever the result of that gift comes to fruition, one's mind does not incline towards excellent food enjoyment, does not incline towards excellent clothing enjoyment, does not incline towards excellent vehicle enjoyment, does not incline towards enjoyment of excellent five cords of sensual pleasure. And those who are one's children or wives or slaves or servants or workers, they do not listen, do not lend an ear, do not establish their minds to understand. What is the reason for this? Indeed, householder, such is the result of actions done disrespectfully."

"Whether, householder, one gives a coarse gift or a sublime one; And one gives it respectfully, gives it thoughtfully, gives it with one's own hand, gives it not as if discarding it, gives it with the view of future results. Wherever the result of that gift comes to fruition, one's mind inclines towards excellent food enjoyment, inclines towards excellent clothing enjoyment, inclines towards excellent vehicle enjoyment, inclines towards enjoyment of excellent five cords of sensual pleasure. And those who are his children or wives or slaves or workers or labourers, they listen attentively, lend an ear and apply their minds to understand. What is the reason for this? Indeed, householder, such is the result of actions done respectfully.

"Once upon a time, householder, there was a brahmin named Velāma. He gave such a great gift, a magnificent gift. He gave eighty-four thousand gold bowls filled with silver, eighty-four thousand silver bowls filled with gold, eighty-four thousand bronze bowls filled with precious metals, eighty-four thousand elephants with golden ornaments, golden banners, covered with nets of gold, eighty-four thousand chariots spread with lion skins, tiger skins, leopard skins, cream-coloured blankets, adorned with gold ornaments, golden banners, covered with nets of gold, eighty-four thousand milk-cows with tethers of fine cloth and bronze milk pails, eighty-four thousand maidens adorned with jewelled earrings, eighty-four thousand couches spread with woollen covers, white covers, embroidered covers, rugs of kadali-deer hide, with canopies above, and red cushions at both ends, eighty-four thousand crores of garments of delicate linen, delicate silk, delicate wool, and delicate cotton, what then to say of food, drink, snacks, meals, what may be licked and what may be drunk - they flowed like rivers.

"Perhaps you might think, householder: 'Surely Velāma the brahmin must have been someone else at that time, who gave that gift, that magnificent gift.' But, householder, it should not be regarded thus. I was Velāma the brahmin at that time. I gave that gift, that magnificent gift. But, householder, in that gift there was no one worthy of offerings, no one purified that offering.

"Householder, if one were to feed one person accomplished in view, this would be more fruitful than that gift which Velāma the brahmin gave, that magnificent gift.

"And if one were to feed a hundred persons accomplished in view, feeding one once-returner would be more fruitful than that.

"And if one were to feed a hundred once-returners, feeding one non-returner would...etc... and if one were to feed a hundred non-returners, feeding one arahant would... and if one were to feed a hundred arahants, feeding one privately enlightened one would... and if one were to feed a hundred privately enlightened ones, feeding one Tathāgata, Arahant, Perfectly Enlightened One would... and if one were to feed a Saṅgha of monks with the Buddha at its head... and if one were to build a dwelling dedicated to the Saṅgha of the four quarters... and if one were to go for refuge to the Buddha, the Teaching, and the Saṅgha with a confident mind... and if one were to undertake the training precepts with a confident mind - abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from intoxicating drinks and drugs causing heedlessness, and if one were to develop a mind of loving-kindness even for the time it takes to smell a fragrance, this would be more fruitful than that.

"And, householder, if one were to feed one person accomplished in view, this would be more fruitful than that gift which Velāma the brahmin gave, that magnificent gift... And if one were to feed a hundred persons accomplished in view, feeding one once-returner would... and if one were to feed a hundred once-returners, feeding one non-returner would... and if one were to feed a hundred non-returners, feeding one arahant would... and if one were to feed a hundred arahants, feeding one privately enlightened one would... and if one were to feed a hundred privately enlightened ones, feeding one Tathāgata, Arahant, Perfectly Enlightened One would... and if one were to feed a Saṅgha of monks with the Buddha at its head, and if one were to build a dwelling dedicated to the Saṅgha of the four quarters... and if one were to go for refuge to the Buddha, the Teaching, and the Saṅgha with a confident mind, and if one were to undertake the training precepts with a confident mind - abstinence from the destruction of life... abstinence from intoxicating drinks and drugs causing heedlessness, and if one were to develop a mind of loving-kindness even for the time it takes to smell a fragrance, and if one were to develop the perception of impermanence even for the time of a finger snap, this would be more fruitful than that." Tenth.

The Chapter on the Lion's Roar, the second.

Here is its summary -

The roar and with residue remaining, with Koṭṭhika and Samiddhi;

Perception of a boil, family, loving-kindness, deities and with Velāma.

3. The Chapter on Abodes of Beings

1. Discourse on Three States

21. "Monks, in three respects the human beings of Uttarakuru surpass both the Tāvatiṃsa deities and the human beings of Jambudīpa. With which three? They are without selfishness, without possessions, fixed in life span, with distinctive qualities - Monks, in these three respects the human beings of Uttarakuru surpass both the Tāvatiṃsa deities and the human beings of Jambudīpa.

"Monks, in three respects the Tāvatiṃsa deities surpass both the human beings of Uttarakuru and the human beings of Jambudīpa. With which three? In divine life span, divine beauty, divine happiness - Monks, in these three respects the Tāvatiṃsa deities surpass both the human beings of Uttarakuru and the human beings of Jambudīpa.

"Monks, in three respects the human beings of Jambudīpa surpass both the human beings of Uttarakuru and the Tāvatiṃsa deities. With which three? They are courageous, mindful, and here they live the holy life - Monks, in these three respects the human beings of Jambudīpa surpass both the human beings of Uttarakuru and the Tāvatiṃsa deities." First.

2. The Discourse on the Untrained Horse

22. "Monks, I shall teach about three untrained horses and three untrained persons, three thoroughbred horses and three thoroughbred persons, three excellent thoroughbred horses and three excellent thoroughbred persons. Listen to it.

"And what, monks, are the three untrained horses? Here, monks, a certain untrained horse is endowed with speed, but not with beauty, nor with proper height and girth. Here now, monks, a certain untrained horse is endowed with speed and beauty, but not with proper height and girth. Here again, monks, a certain untrained horse is endowed with speed and beauty and proper height and girth. These, monks, are the three untrained horses.

"And what, monks, are the three untrained persons? Here, monks, a certain untrained person is endowed with speed, but not with beauty, nor with proper height and girth. Here now, monks, a certain untrained person is endowed with speed and beauty, but not with proper height and girth. Here again, monks, a certain untrained person is endowed with speed and beauty and proper height and girth.

"And how, monks, is an untrained person endowed with speed, but not with beauty nor with proper height and girth? Here, monks, he understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he falters and does not reply. This I say is his lack of beauty. He is not a recipient of robes, almsfood, lodging, and medicinal requisites. This I say is his lack of proper height and girth. This, monks, is how an untrained person is endowed with speed, but not with beauty nor with proper height and girth.

"And how, monks, is an untrained person endowed with speed and beauty, but not with proper height and girth? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is not a recipient of robes, almsfood, lodging, and medicinal requisites. This I say is his lack of proper height and girth. This, monks, is how an untrained person is endowed with speed and beauty, but not with proper height and girth.

"And how, monks, is an untrained person endowed with speed and beauty and proper height and girth? Here, monks, a monk understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of suffering'. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his proper height and girth. This, monks, is how an untrained person is endowed with speed and beauty and proper height and girth. These, monks, are the three untrained persons.

"And what, monks, are the three thoroughbred horses? Here, monks, a certain thoroughbred horse...etc... is endowed with speed and beauty and proper height and girth. These, monks, are the three thoroughbred horses.

"And what, monks, are the three thoroughbred persons? Here, monks, a certain thoroughbred person...etc... is endowed with speed and beauty and proper height and girth.

"And how, monks, is a thoroughbred person...etc... is endowed with speed and beauty and proper height and girth? Here, monks, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, and attains final Nibbāna there, not liable to return from that world. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his proper height and girth. This, monks, is how a thoroughbred person is endowed with speed and beauty and proper height and girth. These, monks, are the three thoroughbred persons.

"And what, monks, are the three good thoroughbred horses? Here, monks, a certain good thoroughbred horse...etc... is endowed with speed and beauty and proper height and girth. These, monks, are the three good thoroughbred horses.

"And what, monks, are the three good thoroughbred persons? Here, monks, a certain good thoroughbred person...etc... is endowed with speed and beauty and proper height and girth.

"And how, monks, is a good thoroughbred person...etc... is endowed with speed and beauty and proper height and girth? Here, monks, with the destruction of the taints, a monk enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This I say is his speed. When questioned about the higher Teaching and the higher Discipline, he replies and does not falter. This I say is his beauty. He is one who gains robes, almsfood, lodging, and medicinal requisites. This I say is his proper height and girth. This, monks, is how a good thoroughbred person is endowed with speed and beauty and proper height and girth. These, monks, are the three good thoroughbred persons." The second.

3. The Discourse on Things Rooted in Craving

23. "Monks, I shall teach you nine things rooted in craving. Listen to them. And what, monks, are the nine things rooted in craving? Dependent on craving is quest, dependent on quest is gain, dependent on gain is judgement, dependent on judgement is lustful desire, dependent on lustful desire is clinging, dependent on clinging is possession, dependent on possession is avarice, dependent on avarice is protection, and because of protection there arise the taking up of sticks and weapons, quarrels, disputes, arguments, strife, slander, and false speech, and many evil unwholesome states arise. These, monks, are the nine things rooted in craving." Third.

4. Discourse on the Abodes of Beings

24. "Monks, there are these nine abodes of beings. What nine? There are, monks, beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first abode of beings.

"There are, monks, beings with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second abode of beings.

"There are, monks, beings with unity of body but diversity of perception, such as the Ābhassara deities. This is the third abode of beings.

"There are, monks, beings with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth abode of beings.

There are beings, monks, without perception, who do not experience anything, such as the deities who are non-percipient beings. This is the fifth abode of beings.

"There are, monks, beings who, 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,' belong to the base of the infinity of space. This is the sixth abode of beings.

"There are, monks, beings who, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' belong to the base of infinite consciousness. This is the seventh abode of beings.

"There are, monks, beings who, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' belong to the base of nothingness. This is the eighth abode of beings.

There are beings, monks, who, with the complete transcendence of the base of nothingness, have been reborn in the base of neither-perception-nor-non-perception. This is the ninth abode of beings. These, monks, are the nine abodes of beings." Fourth.

5. The Discourse on Wisdom

25. "When, monks, a monk's mind is well developed with wisdom, it is proper for that monk to say: 'I understand: 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 how, monks, is a monk's mind well developed with wisdom? His mind is well developed with wisdom thus: 'My mind is without lust'; His mind is well developed with wisdom thus: 'My mind is without hatred'; His mind is well developed with wisdom thus: 'My mind is without delusion'; His mind is well developed with wisdom thus: 'My mind is not subject to lust'; His mind is well developed with wisdom thus: 'My mind is not subject to hatred'; His mind is well developed with wisdom thus: 'My mind is not subject to delusion'; His mind is well developed with wisdom thus: 'My mind will not return to sensual existence'; His mind is well developed with wisdom thus: 'My mind will not return to form existence'; His mind is well developed with wisdom thus: 'My mind will not return to formless existence'. When, monks, a monk's mind is well developed with wisdom, it is proper for that monk to say: 'I understand: 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.' Fifth.

6. The Discourse on the Stone Pillar

26. On one occasion the Venerable Sāriputta and the Venerable Candikāputta were dwelling at Rājagaha in the Bamboo Grove, the Squirrel's Feeding Ground. There the Venerable Candikāputta addressed the monks: "Friends, Devadatta teaches the Teaching to the monks thus - 'When, friends, a monk's mind is concentrated by mind, it is proper for that monk to declare - 'I understand: 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.'

When this was said, the Venerable Sāriputta said this to the Venerable Candikāputta: "Friend Candikāputta, Devadatta does not teach the Teaching to the monks thus - 'When, friends, a monk's mind is concentrated by mind, it is proper for that monk to declare - '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.' But rather, friend Candikāputta, Devadatta teaches the Teaching to the monks thus - 'When, friends, a monk's mind is well developed by mind, it is proper for that monk to declare - I understand: 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.'"

For a second time, the Venerable Candikāputta addressed the monks: "Friends, Devadatta teaches the Teaching to the monks thus - 'When, friends, a monk's mind is concentrated by mind, it is proper for that monk to declare - I understand: 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.'" For the second time, the Venerable Sāriputta said this to the Venerable Candikāputta: "Friend Candikāputta, Devadatta does not teach the Teaching to the monks thus - 'When, friends, a monk's mind is concentrated by mind, it is proper for that monk to declare - '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.' But rather, friend Candikāputta, Devadatta teaches the Teaching to the monks thus - 'When, friends, a monk's mind is well developed by mind, it is proper for that monk to declare - I understand: 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.'"

For the third time, the Venerable Candikāputta addressed the monks: "Friends, Devadatta teaches the Teaching to the monks thus - 'When, friends, a monk's mind is concentrated by mind, it is proper for that monk to declare - I understand: 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.'" For the third time, the Venerable Sāriputta said this to the Venerable Candikāputta - "Friend Candikāputta, Devadatta does not teach the Teaching to the monks thus - 'When, friends, a monk's mind is concentrated by mind, it is proper for that monk to declare - '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.' But rather, friend Candikāputta, Devadatta teaches the Teaching to the monks thus - 'When, friends, a monk's mind is well developed by mind, it is proper for that monk to declare - I understand: 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 how, friend, is a monk's mind well developed by mind? His mind is well developed by mind thus: 'My mind is without lust'; His mind is well developed by mind thus: 'My mind is without hatred'; His mind is well developed by mind thus: 'My mind is without delusion'; His mind is well developed by mind thus: 'My mind is not subject to lust'; His mind is well developed by mind thus: 'My mind is not subject to hatred'; His mind is well developed by mind thus: 'My mind is not subject to delusion'; His mind is well developed by mind thus: 'My mind will not return to sensual existence'; His mind is well developed by mind thus: 'My mind will not return to form existence'; His mind is well developed by mind thus: 'My mind will not return to formless existence'. Friend, when a monk's mind is thus rightly liberated, even if powerful forms cognizable by the eye come into range of the eye, they do not overwhelm his mind; his mind remains untainted, steady, having reached imperturbability, and he contemplates their passing away.

Just as, friend, a stone pillar sixteen fruit-bud cores high. It had eight spokes below extending to the rim, and eight spokes above the rim. Then if a powerful wind and rain storm were to come from the eastern direction, it would neither shake nor make it quiver; then from the western direction... then from the northern direction... then if a powerful wind and rain storm were to come from the southern direction, it would neither shake nor make it quiver. What is the reason for this? Friend, because of the depth of the rim and because the stone pillar is firmly embedded. Even so, friend, when a monk's mind is rightly liberated, even if powerful forms cognizable by the eye come into range of the eye, they do not overwhelm his mind; his mind remains untainted, steady, having reached imperturbability, and he contemplates their passing away.

"Even if powerful sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body... mind-objects cognizable by the mind come into range of the mind, they do not overwhelm his mind; his mind remains untainted, steady, having reached imperturbability, and he contemplates their passing away." Sixth.

7. First Discourse on Animosity

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

"When, householder, for a noble disciple the five fears and animosities are allayed, and he is endowed with the four factors of stream-entry, he can, if he wishes, declare of himself - 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world. I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.'

"What are the five fears and animosities that are allayed? When, householder, one who destroys life generates fear and animosity pertaining to the present life due to the destruction of life, generates fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from the destruction of life neither generates fear and animosity pertaining to the present life, nor generates fear and animosity pertaining to the future life, nor experiences mental suffering and displeasure. For one who abstains from destruction of life that fear and animosity is pacified.

"Householder, when one who takes what is not given...etc... one who engages in sexual misconduct... one who speaks falsely... one who takes intoxicating drinks and drugs causing heedlessness generates fear and animosity pertaining to the present life due to taking intoxicating drinks and drugs causing heedlessness, generates fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from intoxicating drinks and drugs causing heedlessness neither generates fear and animosity pertaining to the present life, nor generates fear and animosity pertaining to the future life, nor experiences mental suffering and displeasure. For one who abstains from liquor, wine, and intoxicants that cause heedlessness that fear and animosity is pacified. These five fears and animosities are allayed.

"With which four factors of stream-entry is one endowed? Here, householder, a noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.'

He is possessed of confirmed confidence in the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.'

He is possessed of confirmed confidence in the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising straightforwardly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly; that is, the four pairs of persons, the eight types of individuals - this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.'

He is endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, conducive to concentration. One is endowed with these four factors of stream-entry.

"When, householder, for a noble disciple these five fears and animosities are allayed, and he is endowed with these four factors of stream-entry, he can, if he wishes, declare of himself - 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world; I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' Seventh.

8. Second Discourse on Animosity

28. "When, monks, for a noble disciple the five fears and animosities are allayed, and he is endowed with the four factors of stream-entry, he can, if he wishes, declare of himself - 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world; I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.'

"What are the five fears and animosities that are allayed? "Monks, when one who destroys life generates fear and animosity pertaining to the present life due to the destruction of life, generates fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from the destruction of life...etc... that fear and animosity is thus allayed.

"Monks, when one who takes what is not given...etc... one who takes intoxicating drinks and drugs causing heedlessness generates fear and animosity pertaining to the present life due to taking intoxicating drinks and drugs causing heedlessness, generates fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from intoxicating drinks and drugs causing heedlessness neither generates fear and animosity pertaining to the present life, nor generates fear and animosity pertaining to the future life, nor experiences mental suffering and displeasure. For one who abstains from liquor, wine, and intoxicants that cause heedlessness that fear and animosity is pacified. These five fears and animosities are allayed.

"With which four factors of stream-entry is one endowed? Here, monks, a noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' Towards the Teaching...etc... Towards the Community... he is endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, untarnished, conducive to concentration. One is endowed with these four factors of stream-entry.

"When, monks, for a noble disciple these five fears and animosities are allayed, and he is endowed with these four factors of stream-entry, he can, if he wishes, declare of himself - 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world; I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' The eighth.

9. Discourse on Grounds for Resentment

29. "Monks, there are these nine grounds for resentment. What are the nine? 'They did me harm' - one harbours resentment; 'They are doing me harm' - one harbours resentment; 'They will do me harm' - one harbours resentment; 'They did harm to one who is dear and agreeable to me'... etc... 'They are doing harm'... etc... 'They will do harm' - one harbours resentment; 'They did good to one not dear and disagreeable to me'...etc... 'They are doing good'... etc... 'They will do good' - one harbours resentment. These, monks, are the nine grounds for resentment." Ninth.

10. Discourse on Removing Resentment

30. "Monks, there are these nine ways of removing resentment. What nine? 'They did me harm, but what can be done about it?' - thus one removes resentment; 'They are doing me harm, how could it be possible here?' - one removes resentment; 'They will do me harm, how could it be possible here?' - one removes resentment; 'They did harm to one dear and agreeable to me'...etc... They are doing harm... etc... 'They will do harm, but what can be done about it?' - thus one removes resentment; 'They did good to one not dear and disagreeable to me'...etc... They are doing good... etc... 'They will do good, but what can be done about it?' - thus one removes resentment. These, monks, are the nine ways of removing resentment." Tenth.

11. Progressive Cessation Discourse

31. "There are, monks, these nine progressive cessations. What nine? For one who has attained the first jhāna, perception of sensual pleasures has ceased; for one who has attained the second jhāna, applied and sustained thought have ceased; for one who has attained the third jhāna, rapture has ceased; for one who has attained the fourth jhāna, in-breathing and out-breathing have ceased; for one who has attained the base of the infinity of space, perception of form has ceased; for one who has attained the base of the infinity of consciousness, perception of the base of the infinity of space has ceased; for one who has attained the base of nothingness, perception of the base of the infinity of consciousness has ceased; for one who has attained the base of neither-perception-nor-non-perception, perception of the base of nothingness has ceased; For one who has attained the cessation of perception and feeling, perception and feeling have ceased. These, monks, are the nine progressive cessations." Eleventh.

The Chapter on Abodes of Beings, the third.

Here is its summary -

Three states, untrained horse, craving, seven wisdoms, virtue and life;

Two animosities, two resentments, and with progressive cessation.

4. The Great Chapter

1. The Discourse on Progressive Dwellings

32. "Monks, there are these nine progressive dwellings. What nine? The first meditation, the second meditation, the third meditation, the fourth meditation, the base of the infinity of space, the base of the infinity of consciousness, the base of nothingness, the base of neither-perception-nor-non-perception, the cessation of perception and feeling - these, monks, are the nine progressive dwellings." First.

2. The Discourse on Progressive Meditative Attainments

33. "Monks, I shall teach you nine progressive meditative attainments. Listen to them...etc... And what, monks, are the nine progressive meditative attainments? Where sensual pleasures cease, and those who dwell having repeatedly ceased sensual pleasures, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where do sensual pleasures cease, and who are those who dwell having repeatedly ceased sensual pleasures - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Here sensual pleasures cease, and they dwell having repeatedly ceased those sensual pleasures.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where thought and examination cease, and those who dwell having repeatedly ceased thought and examination, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where do thought and examination cease, and who are those who dwell having repeatedly ceased thought and examination - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption; here thought and examination cease, and they dwell having repeatedly ceased thought and examination.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where rapture ceases, and those who dwell having repeatedly ceased rapture, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does rapture cease, and who are those who dwell having repeatedly ceased rapture - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, with the fading away of rapture... etc... enters and dwells in the third meditative absorption; here rapture ceases, and they dwell having repeatedly ceased rapture.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where equanimous happiness ceases, and those who dwell having repeatedly ceased equanimous happiness, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does equanimous happiness cease, and who are those who dwell having repeatedly ceased equanimous happiness - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption; here equanimous happiness ceases, and they dwell having repeatedly ceased equanimous happiness.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where perception of form ceases, and those who dwell having repeatedly ceased perception of form, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does perception of form cease, and who are those who dwell having repeatedly ceased perception of form - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, a monk, 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," enters and dwells in the base of the infinity of space. Here perception of form ceases, and they dwell having repeatedly ceased perception of form.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where perception of the base of the infinity of space ceases, and those who dwell having repeatedly ceased perception of the base of the infinity of space, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does perception of the base of the infinity of space cease, and who are those who dwell having repeatedly ceased perception of the base of the infinity of space - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, a monk, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," enters and dwells in the base of infinite consciousness. Here perception of the base of the infinity of space ceases, and they dwell having repeatedly ceased perception of the base of the infinity of space.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where perception of the base of infinite consciousness ceases, and those who dwell having repeatedly ceased perception of the base of infinite consciousness, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does perception of the base of infinite consciousness cease, and who are those who dwell having repeatedly ceased perception of the base of infinite consciousness - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, a monk, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," enters and dwells in the base of nothingness. Here perception of the base of infinite consciousness ceases, and they dwell having repeatedly ceased perception of the base of infinite consciousness.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where perception of the base of nothingness ceases, and those who dwell having repeatedly ceased perception of the base of nothingness, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does perception of the base of nothingness cease, and who are those who dwell having repeatedly ceased perception of the base of nothingness - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, a monk, with the complete transcendence of the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. Here perception of the base of nothingness ceases, and they dwell having repeatedly ceased perception of the base of nothingness.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby.

"Where perception of the base of neither-perception-nor-non-perception ceases, and those who dwell having repeatedly ceased perception of the base of neither-perception-nor-non-perception, 'Surely those venerable ones are without hunger, quenched, crossed over, gone to the far shore in that respect', I say. 'Where does perception of the base of neither-perception-nor-non-perception cease, and who are those who dwell having repeatedly ceased perception of the base of neither-perception-nor-non-perception - I do not know this, I do not see this', if anyone should speak thus, he should be told: 'Here, friend, a monk, with the complete transcendence of the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. Here perception of the base of neither-perception-nor-non-perception ceases, and they dwell having repeatedly ceased perception of the base of neither-perception-nor-non-perception.' Surely, monks, one who is not deceitful, not fraudulent, would delight in and approve of the word 'good'; having delighted in and approved of the word 'good', paying homage with palms joined in reverence, he would sit nearby. These, monks, are the nine progressive meditative attainments." The second.

3. The Discourse on the Happiness of Nibbāna

34. On one occasion the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. There the Venerable Sāriputta addressed the monks: "This Nibbāna is happiness, friends. This Nibbāna is happiness, friends." When this was said, the Venerable Udāyī said this to the Venerable Sāriputta - "But what happiness can there be here, friend Sāriputta, when here there is nothing felt?" "Just this is the happiness here, friend, that here there is nothing felt. There are, friend, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, friend, are the five cords of sensual pleasure. Whatever happiness and joy, friend, arise dependent on these five cords of sensual pleasure, this is called, friend, sensual happiness.

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by sensual pleasure arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by sensual pleasure arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

"And furthermore, friend, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by thought arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; so too those perceptions and attention accompanied by thought arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

"And furthermore, friend, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by rapture arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by rapture arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

"And furthermore, friend, with the abandoning of pleasure...etc... enters and dwells in the fourth meditative absorption. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by equanimity arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by equanimity arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

"Furthermore, friend, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by form arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by form arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

Furthermore, friend, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by the base of the infinity of space arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; just so those perceptions and attention accompanied by the base of the infinity of space arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

"Furthermore, friend, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by the base of infinite consciousness arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by the base of infinite consciousness arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

Furthermore, friend, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. If, friend, while that monk is dwelling in this dwelling, perceptions and attention accompanied by the base of nothingness arise in him, that is an affliction for him. Just as, friend, pain might arise in one who is happy, just for affliction; just so those perceptions and attention accompanied by the base of nothingness arise in him. That is an affliction for him. Whatever is an affliction, friend, has been called suffering by the Blessed One. By this method too, friend, it can be understood how Nibbāna is happiness.

4. The Discourse on the Simile of the Cow

35. "Just as, monks, a mountain cow that is foolish, incompetent, not knowing proper pasture, unskilled in roaming on uneven mountains. She might think thus: 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before.' Without properly establishing her front foot, she would lift her back foot. She would neither go to a region she has never gone to before, nor eat grass she has never eaten before, nor drink water she has never drunk before; and that place where she was standing when she thought: 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before' - she would not return safely to that place. What is the reason for this? Because, monks, that mountain cow is foolish, incompetent, not knowing proper pasture, unskilled in roaming on uneven mountains. Just so, monks, here some monk who is foolish, incompetent, not knowing proper ground, unskilled, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion; he does not cultivate that sign, does not develop it, does not make much of it, does not properly establish it.

He thinks thus: 'What if, with the subsiding of thought and examination, I were to enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration?' He is not able, with the subsiding of thought and examination...etc... to enter and dwell in the second jhāna. He thinks thus: 'What if, quite secluded from sensual pleasures, secluded from unwholesome states, I were to enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion?' He is not able, quite secluded from sensual pleasures...etc... to enter and dwell in the first jhāna. This monk is called, monks, 'one who has fallen away from both, who has deteriorated from both, just like that mountain cow that is foolish, incompetent, not knowing proper pasture, unskilled in roaming on uneven mountains.'

"Just as, monks, a mountain cow that is wise, competent, knowing proper pasture, skilled in roaming on uneven mountains. She might think thus: 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before.' Having properly established her front foot, she would lift her back foot. She would go to a region she has never gone to before, eat grass she has never eaten before, and drink water she has never drunk before. And that place where she was standing when she thought: 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before' - she would return safely to that place. What is the reason for this? Because, monks, that mountain cow is wise, competent, knowing proper pasture, skilled in roaming on uneven mountains. Just so, monks, here some monk who is wise, competent, knowing proper ground, skilled, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, with the fading away of rapture, I were to 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 were to enter and dwell in the third jhāna?' Not shrinking from the third jhāna, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I were to enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity?' Not shrinking back from the fourth jhāna, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, 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," I were to enter and dwell in the base of the infinity of space?' Not delighting in the base of the infinity of space, with the complete transcendence of perceptions of form...etc... enters and dwells in the base of the infinity of space. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," I were to enter and dwell in the base of infinite consciousness?' Not longing for the base of infinite consciousness, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of infinite consciousness. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," I were to enter and dwell in the base of nothingness?' Not longing for the base of nothingness, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the base of nothingness. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, with the complete transcendence of the base of nothingness, I were to enter and dwell in the base of neither-perception-nor-non-perception?' Not longing for the base of neither-perception-nor-non-perception, with the complete transcendence of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. He cultivates that sign, develops it, makes much of it, properly establishes it.

He thinks thus: 'What if, with the complete transcendence of the base of neither-perception-nor-non-perception, I were to enter and dwell in the cessation of perception and feeling?' Not shrinking back from the cessation of perception and feeling, with the complete transcendence of the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.

When, monks, a monk enters and emerges from that same attainment, his mind becomes soft and workable. With a soft and workable mind, measureless concentration is well developed. With measureless concentration thus well developed, to whatever state realizable by direct knowledge he directs his mind for the realization by direct knowledge, he attains the ability to witness it for himself whenever the base exists.

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

"If he wishes: with the divine ear-element... etc... whenever the base exists.

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

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

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

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

5. Discourse on Meditation

36. "Monks, I say that the destruction of the taints depends on the first jhāna; monks, I say that the destruction of the taints depends on the second jhāna; monks, I say that the destruction of the taints depends on the third jhāna; monks, I say that the destruction of the taints depends on the fourth jhāna; monks, I say that the destruction of the taints depends on the base of the infinity of space; monks, I say that the destruction of the taints depends on the base of the infinity of consciousness; monks, I say that the destruction of the taints depends on the base of nothingness; monks, I say that the destruction of the taints depends on the base of neither-perception-nor-non-perception; monks, I say that the destruction of the taints depends on the cessation of perception and feeling.

'Monks, I say that the destruction of the taints depends on the first jhāna', 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 first meditative absorption. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world.

Just as, monks, an archer or an archer's apprentice might practise on a grass dummy or a pile of clay, and at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body; Even so, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. 'Monks, I say that the destruction of the taints depends on the first jhāna' - this was said for this reason.

"Monks, I say that depending on the second jhāna...etc... monks, I say that depending on the third jhāna... 'monks, I say that the destruction of the taints depends on the fourth jhāna', so it was said. And what was the reason for saying this? Here, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world.

Just as, monks, an archer or an archer's apprentice might practise on a grass dummy or a pile of clay, and at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body; Even so, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. Whatever exists there of form, feeling...etc... is of a nature not to return from that world. 'Monks, I say that the destruction of the taints depends on the fourth jhāna' - this was said for this reason.

'Monks, I say that the destruction of the taints depends on the base of the infinity of space', so it was said. And what was the reason for saying this? Here, monks, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. Whatever exists there of feeling, perception, formations, or consciousness, he contemplates those states as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world.

'Monks, I say that the destruction of the taints depends on the base of infinite consciousness'...etc... 'Monks, I say that the destruction of the taints depends on the base of nothingness', so it was said. And what was the reason for saying this? Here, monks, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. Whatever exists there of feeling, perception, formations, or consciousness, he contemplates those states as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world.

Just as, monks, an archer or an archer's apprentice might practise on a grass dummy or a pile of clay, and at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body; Even so, monks, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. Whatever exists there of feeling, perception, formations, or consciousness, he contemplates those states as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. 'Monks, I say that the destruction of the taints depends on the base of nothingness' - this was said for this reason.

Thus, monks, as far as there are attainments with perception, so far is there penetration to final knowledge. And these two bases, monks, which depend on - the attainment of the base of neither-perception-nor-non-perception and the cessation of perception and feeling - I say that these should be rightly explained by meditators skilled in attainments and skilled in emergence from attainments, after entering into them and emerging from them. Fifth.

6. The Discourse on Ānanda

37. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. There the Venerable Ānanda addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Ānanda. The Venerable Ānanda said this:

"It is wonderful, friend, marvellous, friend! And this has been discovered by that Blessed One who knows and sees, who is worthy and perfectly enlightened, as a breakthrough in confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of suffering and displeasure, for the attainment of the method, for the realization of Nibbāna. That same eye will exist, those forms will exist, but one will not experience that sense base. That same ear will exist, those sounds will exist, but one will not experience that sense base. That same nose will exist, those odours will exist, but one will not experience that sense base. That same tongue will exist, those tastes will exist, but one will not experience that sense base. That same body will exist, those tactile objects will exist, but one will not experience that sense base."

When this was said, the Venerable Udāyī said this to the Venerable Ānanda - "Friend Ānanda, does one who experiences that base have perception or is one without perception?" "Friend, one who experiences that base has perception, one is not without perception."

"But friend, having what perception does one experience that base?" 'Here, friend, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," a monk enters and dwells in the base of the infinity of space. Even with such perception, friend, one experiences that base.

Furthermore, friend, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. Even with such perception, friend, one experiences that base."

"On one occasion, friend, I was dwelling at Sāketa in the Deer Park at Añjana Grove. Then, friends, the bhikkhunī Jaṭilavāsikā approached me; having approached, he paid homage to me and stood to one side. Standing to one side, friends, the bhikkhunī Jaṭilavāsikā said this to me - 'Venerable Ānanda, as to this concentration that is neither inclined towards nor away from, nor is restrained by forceful suppression of formations, it is stable through liberation, content through stability, and through contentment one is not agitated. Venerable Ānanda, what fruit has the Blessed One declared of this concentration?'

"When this was said, friends, I said this to the bhikkhunī Jaṭilavāsikā - 'Sister, as to this concentration that is neither inclined towards nor away from, nor is restrained by forceful suppression of formations, it is stable through liberation, content through stability, and through contentment one is not agitated. Sister, this concentration has been declared by the Blessed One to have final knowledge as its fruit.' Even with such perception, friend, one experiences that base." Sixth.

7. Discourse on the Materialist

38. Then two materialist brahmins approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One -

"Master Gotama, Pūraṇa Kassapa claims to be omniscient and all-seeing, to have complete knowledge and vision - 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.' He speaks thus: 'I dwell knowing and seeing the infinite world with infinite knowledge.' And this Nigaṇṭha Nāṭaputta too, Master Gotama, claims to be omniscient and all-seeing, to have complete knowledge and vision - 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.' He speaks thus: 'I dwell knowing and seeing the infinite world with infinite knowledge.' "Of these two claims to knowledge, Master Gotama, these two mutually contradictory assertions, who speaks truth and who speaks falsely?"

"Enough, brahmin! Let this be put aside - 'Of these two claims to knowledge, these two mutually contradictory assertions, who speaks truth and who speaks falsely?' Brahmins, I shall teach you the Dhamma. Listen to it, attend carefully; I shall speak." "Yes, sir," those brahmins replied to the Blessed One. The Blessed One said this -

"Just as, brahmins, four persons standing in the four directions, endowed with supreme speed and supreme stride. They might be endowed with such speed, just as a skilled archer, trained, experienced and practiced, might easily shoot an arrow across the shadow of a palm tree with a light bow; and with such a stride, that just as from the eastern ocean to the western ocean, then a person standing in the eastern direction might say: 'I will reach the end of the world by travelling.' Apart from eating, drinking, chewing, and tasting, apart from defecating and urinating, apart from dispelling sleepiness and fatigue, though living for a hundred years, having a life span of a hundred years, going for a hundred years, he would die along the way without reaching the world's end. Then in the western direction...etc... then in the northern direction... then a person standing in the southern direction might say: 'I will reach the end of the world by travelling.' Apart from eating, drinking, chewing, and tasting, apart from defecating and urinating, apart from dispelling sleepiness and fatigue, though living for a hundred years, having a life span of a hundred years, going for a hundred years, he would die along the way without reaching the world's end. What is the reason for this? I say, brahmin, that by such running and walking one cannot know, see, or reach the world's end. And I say, brahmin, that without reaching the world's end there is no making an end to suffering.

"These five cords of sensual pleasure, brahmin, are called the world in the noble discipline. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... etc... Odours cognizable by the nose... Tastes cognizable by the tongue... tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; these five cords of sensual pleasure, brahmin, are called the world in the noble discipline.

Here, brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This is called, brahmin, 'a monk who has gone to the end of the world, dwells at the end of the world'. Others said about him: 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmin, say this: 'This one too is included in the world, this one too has not escaped from the world.'

"Furthermore, brahmin, with the subsiding of thought and examination... etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption. This is called, brahmin, 'a monk who has gone to the end of the world, dwells at the end of the world'. Others said about him: 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmin, say this: 'This one too is included in the world, this one too has not escaped from the world.'

"Furthermore, brahmin, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. This is called, brahmin, 'a monk who has gone to the end of the world, dwells at the end of the world'. Others said about him: 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmin, say this: 'This one too is included in the world, this one too has not escaped from the world.'

"Furthermore, brahmin, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness...etc... With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness...etc... with the complete transcendence of the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. This is called, brahmin, 'a monk who has gone to the end of the world, dwells at the end of the world'. Others said about him: 'This one too is included in the world, this one too has not escaped from the world.' I too, brahmin, say this: 'This one too is included in the world, this one too has not escaped from the world.'

"Furthermore, brahmin, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. This is called, brahmin, 'a monk who has gone to the end of the world, dwells at the end of the world, having crossed over attachment to the world'. Seventh.

8. Discourse on the Battle Between Devas and Asuras

39. "In the past, monks, there was a battle arrayed between the deities and asuras. In that battle, monks, the asuras won and the devas were defeated. And being defeated, monks, the devas fled northward, and the asuras pursued them. Then, monks, it occurred to the devas: 'The asuras are still pursuing us. What if we were to engage in battle with the asuras for a second time?' For a second time, monks, the devas fought with the asuras. For a second time, monks, the asuras won and the devas were defeated. And being defeated, monks, the devas fled northward, and the asuras pursued them."

Then, monks, it occurred to the devas: 'The asuras are still pursuing us. What if we were to engage in battle with the asuras for a third time?' For a third time, monks, the devas fought with the asuras. For a third time, monks, the asuras won and the devas were defeated. And being defeated, monks, the devas, frightened, entered their own city. Then, monks, when the devas had gone to their city, it occurred to them: 'Now we live in refuge out of fear, beyond the reach of the asuras.' And it occurred to the asuras too, monks: 'Now the devas live in refuge out of fear, beyond our reach.'

"In the past, monks, there was a battle arrayed between the deities and asuras. In that battle, monks, the devas won and the asuras were defeated. And being defeated, monks, the asuras fled southward, and the devas pursued them. Then, monks, this occurred to the asuras - 'The devas are pursuing us. What if we were to engage in battle with the devas for a second time?' For a second time, monks, the asuras fought with the devas. For a second time, monks, the devas won and the asuras were defeated. And being defeated, monks, the asuras fled southward, and the devas pursued them.

Then, monks, this occurred to the asuras - 'The devas are pursuing us. What if we were to engage in battle with the devas for a third time?' For a third time, monks, the asuras fought with the devas. For a third time, monks, the devas won and the asuras were defeated. And being defeated, monks, the asuras, frightened, entered their own city. Then, monks, it occurred to the asuras who had gone to the asura city: 'Now we live in refuge out of fear, beyond the reach of the devas.' And it occurred to the devas, monks: 'Now the asuras live in refuge out of fear, beyond our reach.'

"Just so, monks, when a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion, at that time, monks, the monk thinks: 'Now I live in refuge out of fear, beyond the reach of Māra.' Monks, even Māra the Evil One thinks: 'Now the monk lives in refuge out of fear, beyond my reach.'

"Whenever, monks, a monk with the subsiding of thought and examination...etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth jhāna, at that time, monks, the monk thinks - 'Now I live in refuge out of fear, beyond the reach of Māra.' Monks, even Māra the Evil One thinks: 'Now the monk lives in refuge out of fear, beyond my reach.'

When, monks, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. This is called, monks, 'a monk who has made an end of Māra, having destroyed the trackless one, has gone beyond the sight of Māra's eye, has crossed over attachment to the world'.

When, monks, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk 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, and having seen with wisdom, his taints are completely destroyed. This is called, monks, 'a monk who has made an end of Māra, having destroyed the trackless one, has gone beyond the sight of Māra's eye, has crossed over attachment to the world'. The eighth.

9. The Discourse on the Dragon

40. "When, monks, while a forest bull elephant is grazing, male elephants, female elephants, young male elephants, and baby elephants go ahead and cut off the grass tips, because of that, monks, the forest bull elephant is troubled, ashamed, and disgusted. When, monks, while a forest bull elephant is grazing, male elephants, female elephants, young male elephants, and baby elephants eat the broken branches, because of that, monks, the forest bull elephant is troubled, ashamed, and disgusted. When, monks, while a forest bull elephant has descended into the water, male elephants, female elephants, young male elephants, and baby elephants go ahead and stir up the water with their trunks, because of that, monks, the forest bull elephant is troubled, ashamed, and disgusted. When, monks, while a forest bull elephant has come up from the water, female elephants go rubbing against his body, because of that, monks, the forest bull elephant is troubled, ashamed, and disgusted.

"At that time, monks, the forest bull elephant thinks: 'I am now living crowded by male elephants, female elephants, young male elephants, and baby elephants. I eat grass with cut-off tips, they eat my broken branches, I drink muddy water, and when I come up from bathing, female elephants go rubbing against my body. What if I were to dwell alone, withdrawn from the group?' After some time he dwells alone, withdrawn from the group, he eats grass with uncut tips, they do not eat his broken branches, he drinks clear water, and when he comes up from bathing, female elephants do not go rubbing against his body.

"At that time, monks, the forest bull elephant thinks: 'Previously I lived crowded by male elephants, female elephants, young male elephants, and baby elephants. I ate grass with cut-off tips, they ate my broken branches, I drank muddy water, and when I came up from bathing, female elephants went rubbing against my body. Now I dwell alone, withdrawn from the group, I eat grass with uncut tips, they do not eat my broken branches, I drink clear water, and when I come up from bathing, female elephants do not go rubbing against my body.' Having broken off a branch with his trunk, having rubbed his body with the branch, pleased, he draws in his trunk.

"Even so, monks, when a monk lives crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples, at that time, monks, the monk thinks: 'I am now living crowded by monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and sectarian disciples. What if I were to dwell alone, withdrawn from the group?' He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. Having gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him.

"Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness; having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred; Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor; having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse; having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt. Having abandoned these five hindrances, corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Pleased, he draws in his trunk. With the subsiding of thought and examination... etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption. Pleased, he draws in his trunk.

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. Pleased, he draws in his trunk. 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, and having seen with wisdom, his taints are completely destroyed. Pleased, he draws in his trunk." Ninth.

10. The Discourse on Tapussa

41. On one occasion the Blessed One was dwelling among the Mallans in a market town of the Mallans named Uruvelakappa. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Uruvelakappa for alms. Having walked for alms in Uruvelakappa and returned from the alms round after the meal, he addressed the Venerable Ānanda: "Stay here for now, Ānanda, while I enter the Great Wood for the day's abiding." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One, having entered the Great Wood, sat down at the foot of a certain tree for the day's abiding.

Then the householder Tapussa approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the householder Tapussa said this to the Venerable Ānanda -

"Venerable Ānanda, we are householders who enjoy sensual pleasures, who delight in sensual pleasures, who take pleasure in sensual pleasures, who rejoice in sensual pleasures. "Venerable Sir, for us householders who enjoy sensual pleasures, who delight in sensual pleasures, who take pleasure in sensual pleasures, who rejoice in sensual pleasures, renunciation appears like a precipice. I have heard this, Venerable Sir: 'In this Teaching and Discipline, the minds of young monks launch out onto renunciation, become confident, become steady, are liberated, seeing this as peaceful.' But in this Teaching and Discipline, Venerable Sir, this is different for monks than for many people - that is, renunciation."

"There is indeed, householder, this matter to be brought up when seeing the Blessed One. Come, householder, let us approach the Blessed One; having approached, we shall inform the Blessed One about this matter. As the Blessed One explains it to us, so shall we remember it."

"Yes, Venerable Sir," the householder Tapussa replied to the Venerable Ānanda. Then the Venerable Ānanda together with the householder Tapussa 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 householder Tapussa says - "Venerable Ānanda, we are householders who enjoy sensual pleasures, who delight in sensual pleasures, who take pleasure in sensual pleasures, who rejoice in sensual pleasures. Venerable Sir, for us householders who enjoy sensual pleasures, who delight in sensual pleasures, who take pleasure in sensual pleasures, who rejoice in sensual pleasures, renunciation appears like a precipice." "I have heard this, Venerable Sir: 'In this Teaching and Discipline, the minds of young monks launch out onto renunciation, become confident, become steady, are liberated, seeing this as peaceful. But in this Teaching and Discipline, Venerable Sir, this is different for monks than for many people - that is, renunciation."

"So it is, Ānanda, so it is, Ānanda! "Ānanda, before my enlightenment, when I was still an unenlightened bodhisatta, this occurred to me - 'Good is renunciation, good is seclusion.' But my mind did not launch out onto renunciation, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto renunciation, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in sensual pleasures, and that has not been cultivated by me, and the benefit of renunciation has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto renunciation, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in sensual pleasures, I were to cultivate that, and having achieved the benefit of renunciation, were to pursue that, there is the possibility that my mind would launch out onto renunciation, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in sensual pleasures, I cultivated that, and having achieved the benefit of renunciation, I pursued that. Then my mind launched out onto renunciation, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. While I was dwelling in this dwelling, perceptions and attention accompanied by sensual pleasure arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by sensual pleasure arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the subsiding of thought and examination... etc... I were to enter and dwell in the second jhāna?' But my mind, Ānanda, did not launch out onto the state without thought, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the state without thought, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in thought, and that has not been cultivated by me, and the benefit of the state without thought has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the state without thought, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in thought, I were to cultivate that, and having achieved the benefit of the state without thought, were to pursue that, there is the possibility that my mind would launch out onto the state without thought, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in thought, I cultivated that, and having achieved the benefit of the state without thought, I pursued that. Then my mind launched out onto the state without thought, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the subsiding of thought and examination... etc... I enter and dwell in the second meditative absorption. While I was dwelling in this dwelling, perceptions and attention accompanied by thought arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; so too those perceptions and attention accompanied by thought arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the fading away of rapture, I were to 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 were to enter and dwell in the third jhāna?' But my mind, Ānanda, did not launch out onto the state without rapture, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the state without rapture, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in rapture, and that has not been cultivated by me, and the benefit of the state without rapture has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the state without rapture, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in rapture, I were to cultivate that, and having achieved the benefit of the state without rapture, were to pursue that, there is the possibility that my mind would launch out onto the state without rapture, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in rapture, I cultivated that, and having achieved the benefit of the state without rapture, I pursued that. Then my mind launched out onto the state without rapture, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the fading away of rapture... etc... I enter and dwell in the third meditative absorption. While I was dwelling in this dwelling, perceptions and attention accompanied by rapture arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by rapture arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I were to enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity?' But my mind, Ānanda, did not launch out onto neither-pain-nor-pleasure, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto neither-pain-nor-pleasure, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in pleasure with equanimity, and that has not been cultivated by me, and the benefit of neither-pain-nor-pleasure has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto neither-pain-nor-pleasure, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in pleasure with equanimity, I were to cultivate that, and having achieved the benefit of neither-pain-nor-pleasure, were to pursue that, there is the possibility that my mind would launch out onto neither-pain-nor-pleasure, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in pleasure with equanimity, I cultivated that, and having achieved the benefit of neither-pain-nor-pleasure, I pursued that. Then my mind launched out onto neither-pain-nor-pleasure, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the abandoning of pleasure... etc... I enter and dwell in the fourth meditative absorption. While I was dwelling in this dwelling, perceptions and attention accompanied by equanimity arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by equanimity arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, 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," I were to enter and dwell in the base of the infinity of space?' But my mind, Ānanda, did not launch out onto the base of the infinity of space, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the base of the infinity of space, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in forms, and that has not been cultivated by me, and the benefit of the base of the infinity of space has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the base of the infinity of space, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in forms, I were to cultivate that, and having achieved the benefit of the base of the infinity of space, were to pursue that, there is the possibility that my mind would launch out onto the base of the infinity of space, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in forms, I cultivated that, and having achieved the benefit of the base of the infinity of space, I pursued that. Then my mind launched out onto the base of the infinity of space, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, 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,' I entered and dwelt in the base of the infinity of space. While I was dwelling in this dwelling, perceptions and attention accompanied by form arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by form arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," I were to enter and dwell in the base of infinite consciousness?' But my mind, Ānanda, did not launch out onto the base of infinite consciousness, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the base of infinite consciousness, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in the base of the infinity of space, and that has not been cultivated by me, and the benefit of the base of infinite consciousness has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the base of infinite consciousness, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in the base of the infinity of space, I were to cultivate that, and having achieved the benefit of the base of infinite consciousness, were to pursue that, there is the possibility that my mind would launch out onto the base of infinite consciousness, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in the base of the infinity of space, I cultivated that, and having achieved the benefit of the base of infinite consciousness, I pursued that. Then my mind launched out onto the base of infinite consciousness, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' I entered and dwelt in the base of infinite consciousness. While I was dwelling in this dwelling, perceptions and attention accompanied by the base of the infinity of space arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; just so those perceptions and attention accompanied by the base of the infinity of space arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," I were to enter and dwell in the base of nothingness?' But my mind, Ānanda, did not launch out onto the base of nothingness, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the base of nothingness, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in the base of infinite consciousness, and that has not been cultivated by me, and the benefit of the base of nothingness has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the base of nothingness, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in the base of infinite consciousness, I were to cultivate that, and having achieved the benefit of the base of nothingness, were to pursue that, there is the possibility that my mind would launch out onto the base of nothingness, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in the base of infinite consciousness, I cultivated that, and having achieved the benefit of the base of nothingness, I pursued that. Then my mind launched out onto the base of nothingness, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' I entered and dwelt in the base of nothingness. While I was dwelling in this dwelling, perceptions and attention accompanied by the base of infinite consciousness arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; even so those perceptions and attention accompanied by the base of infinite consciousness arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the complete transcendence of the base of nothingness, I were to enter and dwell in the base of neither-perception-nor-non-perception?' But my mind, Ānanda, did not launch out onto the base of neither-perception-nor-non-perception, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the base of neither-perception-nor-non-perception, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in the base of nothingness, and that has not been cultivated by me, and the benefit of the base of neither-perception-nor-non-perception has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the base of neither-perception-nor-non-perception, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in the base of nothingness, I were to cultivate that, and having achieved the benefit of the base of neither-perception-nor-non-perception, were to pursue that, there is the possibility that my mind would launch out onto the base of neither-perception-nor-non-perception, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in the base of nothingness, I cultivated that, and having achieved the benefit of the base of neither-perception-nor-non-perception, I pursued that. Then my mind launched out onto the base of neither-perception-nor-non-perception, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the complete transcendence of the base of nothingness, I entered and dwelt in the base of neither-perception-nor-non-perception. While I was dwelling in this dwelling, perceptions and attention accompanied by the base of nothingness arose in me. That was an affliction for me. Just as, Ānanda, pain might arise in one who is happy, just for affliction; just so those perceptions and attention accompanied by the base of nothingness arose in me. That was an affliction for me.

"Then, Ānanda, I thought: 'What if, with the complete transcendence of the base of neither-perception-nor-non-perception, I were to enter and dwell in the cessation of perception and feeling?' But my mind, Ānanda, did not launch out onto the cessation of perception and feeling, did not become confident, did not become steady, was not liberated, seeing this as peaceful. Then, Ānanda, I thought: 'What is the reason, what is the condition, why my mind does not launch out onto the cessation of perception and feeling, does not become confident, does not become steady, is not liberated, seeing this as peaceful?' Then, Ānanda, I thought: 'I have not seen the danger in the base of neither-perception-nor-non-perception, and that has not been cultivated by me, and the benefit of the cessation of perception and feeling has not been achieved, and that has not been pursued by me. Therefore my mind does not launch out onto the cessation of perception and feeling, does not become confident, does not become steady, is not liberated, seeing this as peaceful.' Then, Ānanda, I thought: 'If, having seen the danger in the base of neither-perception-nor-non-perception, I were to cultivate that, and having achieved the benefit of the cessation of perception and feeling, were to pursue that, there is the possibility that my mind would launch out onto the cessation of perception and feeling, would become confident, would become steady, would be liberated, seeing this as peaceful.' Then, Ānanda, at a later time, having seen the danger in the base of neither-perception-nor-non-perception, I cultivated that, and having achieved the benefit of the cessation of perception and feeling, I pursued that. Then my mind launched out onto the cessation of perception and feeling, became confident, became steady, was liberated, seeing this as peaceful. Then, Ānanda, with the complete transcendence of the base of neither-perception-nor-non-perception, I entered and dwelt in the cessation of perception and feeling, and having seen with wisdom, my taints went to utter destruction.

"So long, Ānanda, as I had not entered and emerged from these nine progressive dwellings in attainments in forward and reverse order, 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, Ānanda, I had entered and emerged from these nine progressive dwellings in attainments in forward and reverse order, 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 the last birth, now there is no renewed existence.' Tenth.

The Fourth Chapter, the Great Chapter.

Here is its summary -

Two dwellings and Nibbāna, the cow and with jhāna as fifth;

Ānanda, brahmins, deity, with nāga and with Tapussa.

5. The Chapter on Similarity

1. Discourse on Confinement

42. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. Then the Venerable Udāyī approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Udāyī said this to the Venerable Ānanda - "Friend, this was said by the young deva Pañcālacaṇḍa -

'In confinement he found an opening, the wise one of vast wisdom;

"One who understood meditation is enlightened, a sage, a withdrawn bull."

"Friend, what is the confinement, what is the achievement of opportunity in confinement that was declared by the Blessed One?" "Friend, these five cords of sensual pleasure have been declared by the Blessed One as confinement. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, friend, are the five cords of sensual pleasure that have been declared by the Blessed One as confinement.

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever thought and examination are not yet ceased in that case, this is the confinement here.

"And furthermore, friend, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever rapture is not yet destroyed there, this is the confinement in this case.

"And furthermore, friend, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever happiness of equanimity is not yet destroyed there, this is the confinement in this case.

"And furthermore, friend, with the abandoning of pleasure...etc... enters and dwells in the fourth meditative absorption. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever perception of form is not yet destroyed there, this is the confinement in this case.

Furthermore, friend, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever perception of the base of the infinity of space is not yet destroyed there, this is the confinement in this case.

Furthermore, friend, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever perception of the base of infinite consciousness is not yet destroyed there, this is the confinement in this case.

Furthermore, friend, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever perception of the base of nothingness is not yet destroyed there, this is the confinement in this case.

Furthermore, friend, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a way of exposition. Yet there is confinement in that case. And what is the confinement in that case? Whatever perception of the base of neither-perception-nor-non-perception is not yet destroyed there, this is the confinement in this case.

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. To this extent, friend, the achievement of opportunity in confinement was declared by the Blessed One in a direct way." First.

2. The Discourse on the Body Witness

43. "'Body witness, body witness,' friend, it is said. To what extent, friend, has one been declared a body witness by the Blessed One?" "Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. And in whatever way that base exists, in that way he dwells having touched it with the body. To this extent, friend, one has been declared a body witness by the Blessed One in a way of exposition.

"And furthermore, friend, with the subsiding of thought and examination... etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption. And in whatever way that base exists, in that way he dwells having touched it with the body. To this extent, friend, one has been declared a body witness by the Blessed One in a way of exposition.

Furthermore, friend, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. And in whatever way that base exists, in that way he dwells having touched it with the body. To this extent, friend, one has been declared a body witness by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. And in whatever way that base exists, in that way he dwells having touched it with the body. To this extent, friend, one has been declared a body witness by the Blessed One in a direct way." The second.

3. The Discourse on Liberation by Wisdom

44. "'Liberated by wisdom, liberated by wisdom,' friend, it is said. To what extent, friend, has one been declared liberated by wisdom by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first jhāna, and understands it with wisdom. To this extent, friend, one has been declared liberated by wisdom by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed, and he understands it with wisdom. To this extent, friend, one has been declared liberated by wisdom by the Blessed One in a direct way." Third.

4. Discourse on One Liberated in Both Respects

45. "'Liberated in both respects, liberated in both respects,' friend, it is said. "To what extent, friend, has one been declared liberated in both respects by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. And in whatever way that base exists, in that way he dwells having touched it with the body, and understands it with wisdom. To this extent, friend, one has been declared liberated in both respects by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. And in whatever way that base exists, in that way he dwells having touched it with the body, and understands it with wisdom. To this extent, friend, one has been declared liberated in both respects by the Blessed One in a direct way." Fourth.

5. The Discourse on the Directly Visible Teaching

46. "'Directly visible teaching, directly visible teaching,' friend, it is said. "To what extent, friend, has the teaching been declared directly visible by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. To this extent, friend, the teaching has been declared directly visible by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. To this extent, friend, the teaching has been declared directly visible by the Blessed One in a direct way." Fifth.

6. The Discourse on Directly Visible Nibbāna

47. "'Directly visible Nibbāna, directly visible Nibbāna,' friend, it is said. "To what extent, friend, has Nibbāna been declared directly visible by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. To this extent, friend, Nibbāna has been declared directly visible by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. To this extent, friend, Nibbāna has been declared directly visible by the Blessed One in a direct way." Sixth.

7. The Discourse on Nibbāna

48. "'Nibbāna, Nibbāna,' friend, it is said...etc... Seventh.

8. The Discourse on Final Nibbāna

49. "'Final Nibbāna, final Nibbāna'...etc... The eighth.

9. Discourse on Temporary Nibbāna

50. "'Temporary Nibbāna, temporary Nibbāna,' friend, it is said...etc... Ninth.

10. Discourse on Nibbāna in This Very Life

51. "'Nibbāna in this very life, Nibbāna in this very life,' friend, it is said. "To what extent, friend, has Nibbāna in this very life been declared by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. To this extent, friend, Nibbāna in this very life has been declared by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. To this extent, friend, Nibbāna in this very life has been declared by the Blessed One in a direct way." Tenth.

The Chapter on Similarity, the fifth.

Here is its summary -

Confinement, body witness, wisdom,

Both parts and two on directly visible;

Nibbāna and final Nibbāna,

And that factor pertaining to the present life.

The First Fifty is finished.

2. The Second Fifty

1. The Chapter on Security

1. The Discourse on Security

52. "'Security, security,' friend, it is said. "To what extent, friend, has security been declared by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. To this extent, friend, security has been declared by the Blessed One in a way of exposition...etc...

2. The Discourse on the Attainment of Security

53. "'One who has attained security, one who has attained security,' friend, it is said...etc... The second.

3. Discourse on the Deathless

54. "'The Deathless, the Deathless,' friend, it is said...etc... Third.

4. The Discourse on the Attainment of the Deathless

55. "'One who has attained the Deathless, one who has attained the Deathless,' friend, it is said...etc... Fourth.

5. The Discourse on Fearlessness

56. "'Fearlessness, fearlessness,' friend, it is said...etc... Fifth.

6. The Discourse on the Attainment of Fearlessness

57. "'One who has attained fearlessness, one who has attained fearlessness,' friend, it is said...etc... Sixth.

7. The Discourse on Tranquillity

58. "'Tranquillity, tranquillity,' friend, it is said...etc... Seventh.

8. The Discourse on Progressive Tranquillity

59. "'Progressive tranquillity, progressive tranquillity,' friend, it is said...etc... The eighth.

9. The Discourse on Cessation

60. "'Cessation, cessation,' friend, it is said...etc... Ninth.

10. Progressive Cessation Discourse

61. "'Progressive cessation, progressive cessation,' friend, it is said. "To what extent, friend, has progressive cessation been declared by the Blessed One?"

"Here, friend, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. To this extent, friend, progressive cessation has been declared by the Blessed One in a way of exposition...etc...

Furthermore, friend, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are completely destroyed. To this extent, friend, progressive cessation has been declared by the Blessed One in a direct way." Tenth.

11. The Discourse on Incapability

62. "Monks, without abandoning nine things one is incapable of realizing Arahantship. What nine? Lust, hatred, delusion, anger, resentment, contempt, insolence, envy, selfishness - monks, without abandoning these nine things one is incapable of realizing Arahantship.

"Monks, having abandoned nine things one is capable of realizing Arahantship. What nine? Lust, hatred, delusion, anger, resentment, contempt, insolence, envy, selfishness - monks, having abandoned these nine things one is capable of realizing Arahantship." Eleventh.

The First Chapter on Security.

Here is its summary -

Security and the Deathless, and fearlessness with tranquillity;

Cessation and the progressive, and the Teaching with abandoning and capability.

2. The Chapter on the Establishments of Mindfulness

1. Discourse on Weaknesses in Training

63. "Monks, there are these five weaknesses in training. What are the five? The destruction of life, taking what is not given, sexual misconduct, false speech, liquors, wines, and intoxicants which are the basis for negligence - these, monks, are the five weaknesses in training.

"Monks, the four establishments of mindfulness should be developed for abandoning these five weaknesses in training. Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Monks, these four establishments of mindfulness should be developed for abandoning these five weaknesses in training." First.

2. The Discourse on Hindrances

64. "Monks, there are these five hindrances. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt - monks, these are the five hindrances.

"Monks, the four establishments of mindfulness should be developed for abandoning these five hindrances. Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Monks, these four establishments of mindfulness should be developed for abandoning these five hindrances." The second.

3. The Discourse on the Cords of Sensual Pleasure

65. "Monks, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, monks, are the five cords of sensual pleasure.

"For abandoning these five cords of sensual pleasure...etc... these four foundations of mindfulness should be developed." Third.

4. The Discourse on the Aggregates of Clinging

66. "Monks, there are these five aggregates of clinging. What are the five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, the consciousness aggregate subject to clinging - these, monks, are the five aggregates subject to clinging.

"For abandoning these five aggregates subject to clinging...etc... these four foundations of mindfulness should be developed." Fourth.

5. Lower Fetters Discourse

67. "Monks, there are these five lower fetters. What are the five? Identity view, doubt, grasping at rules and observances, sensual desire, ill will - these, monks, are the five lower fetters.

"For abandoning these five lower fetters...etc... these four foundations of mindfulness should be developed." Fifth.

6. Discourse on Destinations

68. "Monks, there are these five destinations. What are the five? Hell, the animal realm, the domain of ghosts, human beings, deities - these, monks, are the five destinations.

"For abandoning these five destinations...etc... these four foundations of mindfulness should be developed." Sixth.

7. Discourse on Miserliness

69. "Monks, there are these five types of selfishness. What are the five? Selfishness regarding dwellings, selfishness regarding families, selfishness regarding gains, selfishness regarding praise, selfishness regarding the Teaching - these, monks, are the five types of selfishness.

"For abandoning these five kinds of miserliness...etc... these four foundations of mindfulness should be developed." Seventh.

8. Higher Fetters

70. "Monks, there are these five higher fetters. What are the five? Lust for form, lust for the formless, conceit, restlessness, ignorance - these, monks, are the five higher fetters.

"For abandoning these five higher fetters...etc... these four foundations of mindfulness should be developed." The eighth.

9. The Discourse on Mental Barrenness

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

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

"For abandoning these five kinds of mental barrenness...etc... these four foundations of mindfulness should be developed." Ninth.

10. Discourse on Mental Shackles

72. "Monks, there are these five mental shackles. What are the five? Here, monks, a monk is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving. When, monks, a monk is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the first mental shackle.

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

"Monks, the four establishments of mindfulness should be developed for abandoning these five mental shackles. Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Monks, these four establishments of mindfulness should be developed for abandoning these five mental shackles." Tenth.

The Chapter on the Establishments of Mindfulness is second.

Here is its summary -

Training, hindrances, sensual pleasures, aggregates and lower fetters, destination;

Selfishness, higher fetters the eighth, mental barrenness and shackles.

3. The Chapter on Right Strivings

1. Discourse on Training

73. "Monks, there are these five weaknesses in training. What are the five? The destruction of life...etc... liquor, wine, and intoxicants which are the basis for negligence - these, monks, are the five weaknesses in training.

"Monks, the four right strivings should be developed for abandoning these five weaknesses in training. Which four? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states. Monks, these four right strivings should be developed for abandoning these five weaknesses in training." First.

74-81.

10. Discourse on Mental Shackles

82. "Monks, there are these five mental shackles. What are the five? Here, monks, a monk is not devoid of lust for sensual pleasures...etc... These, monks, are the five mental shackles.

"Monks, the four right strivings should be developed for abandoning these five mental shackles. Which four? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; for the abandoning of arisen evil unwholesome states... for the arising of unarisen wholesome states... he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states. Monks, these four right strivings should be developed for abandoning these five mental shackles." Tenth.

The Chapter on Right Strivings is the third.

4. The Chapter on the Bases for Spiritual Power

1. Discourse on Training

83. "Monks, there are these five weaknesses in training. What are the five? The destruction of life...etc... liquor, wine, and intoxicants which are the basis for negligence - these, monks, are the five weaknesses in training.

"Monks, the four bases for spiritual power should be developed for abandoning these five weaknesses in training. Which four? Here, monks, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, concentration due to energy... concentration due to mind... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. Monks, these four bases for spiritual power should be developed for abandoning these five weaknesses in training." First.

84-91.

10. Discourse on Mental Shackles

92. "Monks, there are these five mental shackles. What are the five? Here, monks, a monk is not devoid of lust for sensual pleasures...etc... These, monks, are the five mental shackles.

"Monks, these four bases for spiritual power should be developed for abandoning these five mental shackles. Which four? Here, monks, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving, concentration due to energy... concentration due to mind... He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. Monks, these four bases for spiritual power should be developed for abandoning these five mental shackles." Tenth.

The Chapter on the Bases for Spiritual Power, the fourth.

Just as the foundations of mindfulness, and also the four strivings;

And the four bases for spiritual power, even so should one apply them.

5. Consecutive Repetitions on Lust

93. "For direct knowledge of lust, monks, nine things should be developed. What nine? The perception of foulness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in what is impermanent, the perception of non-self in what is suffering, the perception of abandoning, the perception of dispassion - for direct knowledge of lust, monks, these nine things should be developed."

94. "For direct knowledge of lust, monks, nine things should be developed. What nine? The first meditation, the second meditation, the third meditation, the fourth meditation, the base of the infinity of space, the base of the infinity of consciousness, the base of nothingness, the base of neither-perception-nor-non-perception, the cessation of perception and feeling - for direct knowledge of lust, monks, these nine things should be developed."

95-112. "For full understanding of lust, monks... etc... for utter destruction...etc... for abandoning...etc... for destruction...etc... for air...etc... for dispassion...etc... for cessation...etc... for giving up...etc... for relinquishment...etc... these nine things should be developed."

113-432. "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 nine things should be developed."

Consecutive Repetitions on Lust is finished.

The Book of the Nines is concluded.

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09. The Book of the Nines

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The Collection of the Numerical Discourses

The Book of the Nines

1.

The First Fifty

1.

The Chapter on Enlightenment

1.

Discourse on Enlightenment

2.

The Discourse on Dependence

3.

Discourse on Meghiya

4.

The Discourse to Nandaka

5.

The Discourse on the Fool

6.

The Discourse on Association

7.

The Discourse to Sutavā

8.

The Discourse to Sajjha

9.

The Discourse on Individuals

10.

The Discourse on Those Worthy of Offerings

2.

The Chapter on the Lion's Roar

1.

The Lion's Roar Discourse

2.

The Discourse on What Remains of Clinging

3.

Koṭṭhika Sutta

4.

Samiddhi Sutta

5.

The Discourse on the Tumour

6.

The Discourse on Perception

7.

Family Sutta

8.

The Discourse on the Nine-Factored Observance Day

9.

Discourse on the Deity

10.

The Discourse on Velāma

3.

The Chapter on Abodes of Beings

1.

Discourse on Three States

2.

The Discourse on the Untrained Horse

3.

The Discourse on Things Rooted in Craving

4.

Discourse on the Abodes of Beings

5.

The Discourse on Wisdom

6.

The Discourse on the Stone Pillar

7.

First Discourse on Animosity

8.

Second Discourse on Animosity

9.

Discourse on Grounds for Resentment

10.

Discourse on Removing Resentment