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

The Collection of the Middle Length Discourses

The First Fifty Discourses

1.

The Chapter of the Discourse on the Root of All Phenomena

1.

The Discourse on the Root of All Phenomena

1. Thus have I heard - On one occasion the Blessed One was dwelling at Ukkaṭṭhā in the Subhaga Grove at the foot of a royal sal tree. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the discourse on the root of all things. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

2. "Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons - perceives earth as earth; having perceived earth as earth, he conceives earth, he conceives in earth, he conceives from earth, he conceives 'earth is mine', he delights in earth. What is the reason for this? I say it is because he has not fully understood it.

He perceives water as water; Having perceived water as water, one conceives water, conceives in water, conceives from water, conceives 'water is mine', delights in water. What is the reason for this? I say it is because he has not fully understood it.

One perceives fire as fire; Having perceived heat as heat, one conceives heat, conceives in heat, conceives from heat, conceives 'heat is mine', delights in heat. What is the reason for this? I say it is because he has not fully understood it.

One perceives air as air; Having perceived air as air, one conceives air, one conceives in air, one conceives from air, one conceives 'air is mine', one delights in air. What is the reason for this? I say it is because he has not fully understood it.

3. "One perceives a being as a being; Having perceived a being as a being, one conceives about a being, conceives in beings, conceives from beings, conceives 'beings are mine', delights in beings. What is the reason for this? I say it is because he has not fully understood it.

"One perceives deities as deities; Having perceived a deity as deity, one conceives a deity, one conceives in deities, one conceives from a deity, one conceives 'deities are mine', one delights in deities. What is the reason for this? I say it is because he has not fully understood it.

One perceives Pajāpati as Pajāpati; Having perceived Pajāpati as Pajāpati, one conceives Pajāpati, conceives in Pajāpati, conceives from Pajāpati, conceives 'Pajāpati is mine', delights in Pajāpati. What is the reason for this? I say it is because he has not fully understood it.

One perceives Brahmā as Brahmā; Having perceived Brahmā as Brahmā, one conceives Brahmā, conceives in Brahmā, conceives from Brahmā, conceives 'Brahmā is mine', delights in Brahmā. What is the reason for this? I say it is because he has not fully understood it.

One perceives the Ābhassara deities as Ābhassara deities; Having perceived the radiant ones from the radiant ones, one conceives the radiant ones, conceives among the radiant ones, conceives from the radiant ones, conceives 'the radiant ones are mine', delights in the radiant ones. What is the reason for this? I say it is because he has not fully understood it.

One perceives the gods of refulgent glory from the gods of refulgent glory; Having perceived the Beautiful Radiance as Beautiful Radiance, one conceives the Beautiful Radiance, conceives in the Beautiful Radiance, conceives from the Beautiful Radiance, conceives 'Beautiful Radiance is mine', delights in the Beautiful Radiance. What is the reason for this? I say it is because he has not fully understood it.

One perceives the Vehapphala realm as Vehapphala realm; Having perceived the Vehapphala gods as Vehapphala gods, one conceives of the Vehapphala gods, conceives within the Vehapphala gods, conceives from the Vehapphala gods, conceives 'the Vehapphala gods are mine', seeks delight in the Vehapphala gods. What is the reason for this? I say it is because he has not fully understood it.

One perceives the overlord as overlord; Having perceived the overlord as being overlord, one conceives the overlord, one conceives in the overlord, one conceives from the overlord, one conceives 'the overlord is mine', one delights in the overlord. What is the reason for this? I say it is because he has not fully understood it.

4. "One perceives the base of the infinity of space from the base of the infinity of space; having perceived the base of the infinity of space from the base of the infinity of space, one conceives the base of the infinity of space, one conceives in the base of the infinity of space, one conceives from the base of the infinity of space, one conceives 'the base of the infinity of space is mine', one delights in the base of the infinity of space. What is the reason for this? I say it is because he has not fully understood it.

"One perceives the base of infinite consciousness from the base of infinite consciousness; Having perceived the base of infinite consciousness as the base of infinite consciousness, one conceives the base of infinite consciousness, conceives in the base of infinite consciousness, conceives from the base of infinite consciousness, conceives 'the base of infinite consciousness is mine', delights in the base of infinite consciousness. What is the reason for this? I say it is because he has not fully understood it.

One perceives the base of nothingness as the base of nothingness; Having perceived the base of nothingness as the base of nothingness, one conceives the base of nothingness, conceives in the base of nothingness, conceives from the base of nothingness, conceives 'the base of nothingness is mine', seeks delight in the base of nothingness. What is the reason for this? I say it is because he has not fully understood it.

One perceives the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception; Having perceived the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception, one conceives the base of neither-perception-nor-non-perception, one conceives in the base of neither-perception-nor-non-perception, one conceives from the base of neither-perception-nor-non-perception, one conceives 'the base of neither-perception-nor-non-perception is mine', one delights in the base of neither-perception-nor-non-perception. What is the reason for this? I say it is because he has not fully understood it.

5. One perceives what is seen as seen; Having perceived what is seen as seen, one conceives what is seen, conceives in what is seen, conceives from what is seen, conceives 'what is seen is mine', delights in what is seen. What is the reason for this? I say it is because he has not fully understood it.

One perceives what is heard as heard; Having perceived what is heard as heard, one conceives what is heard, one conceives in what is heard, one conceives from what is heard, one conceives 'what is heard is mine', one delights in what is heard. What is the reason for this? I say it is because he has not fully understood it.

One perceives what is sensed as sensed; Having perceived the sensed as sensed, one conceives the sensed, conceives in the sensed, conceives from the sensed, conceives 'the sensed is mine', seeks delight in the sensed. What is the reason for this? I say it is because he has not fully understood it.

One perceives the cognized as cognized; Having perceived the cognized as cognized, one conceives the cognized, one conceives in the cognized, one conceives from the cognized, one conceives 'the cognized is mine', one delights in the cognized. What is the reason for this? I say it is because he has not fully understood it.

6. "One perceives unity as unity; having perceived unity as unity, one conceives unity, conceives in unity, conceives from unity, conceives 'unity is mine', delights in unity. What is the reason for this? I say it is because he has not fully understood it.

"One perceives diversity as diversity; Having perceived diversity as diversity, one conceives diversity, one conceives in diversity, one conceives from diversity, one conceives 'diversity is mine', one seeks delight in diversity. What is the reason for this? I say it is because he has not fully understood it.

One perceives all as all; Having perceived all in all ways, one conceives all, conceives in all, conceives from all, conceives 'all is mine', delights in all. What is the reason for this? I say it is because he has not fully understood it.

One perceives Nibbāna as Nibbāna; Having perceived Nibbāna as Nibbāna, one conceives Nibbāna, conceives in Nibbāna, conceives from Nibbāna, conceives 'Nibbāna is mine', delights in Nibbāna. What is the reason for this? I say it is because he has not fully understood it.

The section explaining the first method regarding the worldling is concluded.

7. Monks, even that monk who is a trainee, who has not attained his mind's ideal, who dwells aspiring for the unsurpassed security from bondage, he too directly knows earth as earth; having directly known earth as earth, he should not conceive earth, he should not conceive in earth, he should not conceive from earth, he should not conceive 'earth is mine', he should not delight in earth. What is the reason for this? I say it is because he should fully understand it.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he should not conceive Nibbāna, he should not conceive in Nibbāna, he should not conceive from Nibbāna, he should not conceive 'Nibbāna is mine', he should not delight in Nibbāna. What is the reason for this? I say it is because he should fully understand it.

The second method section concerning the trainee's plane is concluded.

8. Monks, even that monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he too directly knows earth as earth; having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive 'earth is mine', he does not delight in earth. What is the reason for this? I say it is because he has fully understood it.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? I say it is because he has fully understood it.

The explanation of the third method regarding one whose taints are destroyed is concluded.

9. Monks, even that monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he too directly knows earth as earth; having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive 'earth is mine', he does not delight in earth. What is the reason for this? Because of the destruction of lust, because of being without lust.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Because of the destruction of lust, because of being without lust.

The explanation of the fourth method regarding one whose taints are destroyed is concluded.

10. Monks, even that monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he too directly knows earth as earth; having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive 'earth is mine', he does not delight in earth. What is the reason for this? Due to the destruction of hatred, because of being free from hatred.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Due to the destruction of hatred, because of being free from hatred.

The section explaining the fifth method regarding those with taints destroyed is concluded.

11. Monks, even that monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he too directly knows earth as earth; having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive 'earth is mine', he does not delight in earth. What is the reason for this? Because of the destruction of delusion, because of being free from delusion.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? Because of the destruction of delusion, because of being free from delusion.

The Chapter on the Sixth Method regarding Those whose Taints are Destroyed is concluded.

12. Monks, the Truth Finder too, the Arahant, the Perfectly Enlightened One directly knows earth as earth; having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive 'earth is mine', he does not delight in earth. What is the reason for this? I say it is because the Truth Finder has fully understood it.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? I say it is because the Truth Finder has fully understood it.

The explanation of the seventh wrong course by way of the Truth Finder is concluded.

13. Monks, the Truth Finder too, the Arahant, the Perfectly Enlightened One directly knows earth as earth; having directly known earth as earth, he does not conceive earth, he does not conceive in earth, he does not conceive from earth, he does not conceive 'earth is mine', he does not delight in earth. What is the reason for this? 'Delight is the root of suffering' - having known this, 'from being comes birth, for what has come to be there is aging-and-death'. Therefore, monks, I say 'the Truth Finder, through the complete destruction, fading away, cessation, giving up, and relinquishment of all cravings, has awakened to unsurpassed perfect enlightenment'.

Water... etc... heat... air... beings... deities... lord of beings... brahmā... Ābhassara deities... Subhakiṇha deities... Vehapphala deities... overlord... base of the infinity of space... base of the infinity of consciousness... base of nothingness... base of neither-perception-nor-non-perception... seen... heard... sensed... cognized... unity... diversity... all... he directly knows Nibbāna as Nibbāna; having directly known Nibbāna as Nibbāna, he does not conceive Nibbāna, he does not conceive in Nibbāna, he does not conceive from Nibbāna, he does not conceive 'Nibbāna is mine', he does not delight in Nibbāna. What is the reason for this? 'Delight is the root of suffering' - having known this, 'from being comes birth, for what has come to be there is aging-and-death'. Therefore, monks, I say 'the Truth Finder, through the complete destruction, fading away, cessation, giving up, and relinquishment of all cravings, has awakened to unsurpassed perfect enlightenment'.

The eighth chapter explaining the ground of the method in terms of the Truth Finder is concluded.

This is what the Blessed One said. Those monks did not delight in what the Blessed One had said.

The Discourse on the Root Sequence is concluded as first.

2.

The Discourse on All Mental Corruptions

14. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the discourse on the restraint of all taints. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

15. "Monks, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. And what, monks, must one know and see for me to say that the destruction of the taints occurs? Careful attention and careless attention. Monks, for one who attends carelessly, taints that have not yet arisen arise, and taints that have already arisen increase; but monks, for one who attends carefully, taints that have not yet arisen do not arise, and taints that have already arisen are abandoned.

16. "Monks, there are taints to be abandoned by seeing, there are taints to be abandoned by restraint, there are taints to be abandoned by using, there are taints to be abandoned by endurance, there are taints to be abandoned by avoiding, there are taints to be abandoned by removing, there are taints to be abandoned by development.

Taints to be Abandoned by Seeing

17. "And what, monks, are the taints to be abandoned by seeing? Here, monks, an unlearned worldling - who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons - does not understand things that should be attended to, does not understand things that should not be attended to. Not understanding things that should be attended to and not understanding things that should not be attended to, he attends to things that should not be attended to and does not attend to things that should be attended to.

"And what, monks, are the things that should not be attended to, which he attends to? Monks, when attending to things, if an unarisen taint of sensual pleasure arises, or an arisen taint of sensual pleasure increases; if an unarisen taint of existence arises, or an arisen taint of existence increases; if an unarisen taint of ignorance arises, or an arisen taint of ignorance increases - these are the things that should not be attended to, which he attends to.

"And what, monks, are the things that should be attended to, which he does not attend to? Monks, when attending to things, if an unarisen taint of sensual pleasure does not arise, or an arisen taint of sensual pleasure is abandoned; if an unarisen taint of existence does not arise, or an arisen taint of existence is abandoned; if an unarisen taint of ignorance does not arise, or an arisen taint of ignorance is abandoned - these are the things that should be attended to, which he does not attend to.

Through attending to things that should not be attended to and not attending to things that should be attended to, taints that have not yet arisen arise and taints that have already arisen increase.

18. He attends unwisely thus: 'Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?' Or regarding the present course internally he becomes doubtful: 'Do I exist? Do I not exist? What am I? How am I? Where has this being come from? Where will it go?'

19. When he attends unwisely thus, one of six views arises in him. Either the view arises in him as truth and fact: 'I have a self'; or the view arises in him as truth and fact: 'I have no self'; or the view arises in him as truth and fact: 'I perceive self with self'; or the view arises in him as truth and fact: 'I perceive non-self with self'; or the view arises in him as truth and fact: 'I perceive self with non-self'; or else he has such a view: 'This self of mine that speaks, that experiences, that experiences here and there the results of good and bad actions - this self of mine is permanent, stable, eternal, not subject to change, and will remain the same for eternity.' This is called, monks, a tangle of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. Bound by the fetter of views, monks, the unlearned worldling is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; 'he is not freed from suffering', I say.

20. "But monks, the learned noble disciple - who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons - understands things that should be attended to and understands things that should not be attended to. Understanding things that should be attended to and understanding things that should not be attended to, he does not attend to things that should not be attended to, and attends to things that should be attended to.

"And what, monks, are the things that should not be attended to, which he does not attend to? Monks, when attending to things, if an unarisen taint of sensual pleasure arises, or an arisen taint of sensual pleasure increases; if an unarisen taint of existence arises, or an arisen taint of existence increases; if an unarisen taint of ignorance arises, or an arisen taint of ignorance increases - these are the things that should not be attended to, which he does not attend to.

"And what, monks, are the things that should be attended to, which he attends to? Monks, when attending to things, if an unarisen taint of sensual pleasure does not arise, or an arisen taint of sensual pleasure is abandoned; if an unarisen taint of existence does not arise, or an arisen taint of existence is abandoned; if an unarisen taint of ignorance does not arise, or an arisen taint of ignorance is abandoned - these are the things that should be attended to, which he attends to.

Through not attending to things that should not be attended to and attending to things that should be attended to, taints that have not yet arisen do not arise and taints that have already arisen are abandoned.

21. He carefully attends to 'This is suffering', he carefully attends to 'This is the origin of suffering', he carefully attends to 'This is the cessation of suffering', he carefully attends to 'This is the way leading to the cessation of suffering'. When he attends carefully thus, three fetters are abandoned - identity view, doubt, and grasping at rules and observances. These, monks, are called the taints to be abandoned by seeing.

The Taints to be Abandoned by Restraint

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

When dwelling unrestrained in restraint, taints, vexation and passion would arise; when dwelling restrained in restraint, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by restraint.

The Taints to be Abandoned by Using

23. "And what, monks, are the taints to be abandoned by using? Here, monks, a monk uses the robe after careful reflection - just for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and reptiles, just for the purpose of covering the private parts for the sake of shame.

He uses almsfood after careful reflection - 'neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life, thinking: "Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort".'

"After careful consideration he makes use of lodging - 'just for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and reptiles, just for the purpose of avoiding the dangers of climate and for enjoying seclusion'.

"After careful consideration, he makes use of medicinal requisites - 'just for warding off arisen painful feelings and for the utmost freedom from affliction.'

"When not engaging in it, monks, taints, vexation and passion would arise; when engaging in it, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by using.

The Taints to be Abandoned by Endurance

24. "And what, monks, are the taints to be abandoned by endurance? Here, monks, a monk through careful reflection becomes patient with cold and heat, hunger and thirst. He becomes one who endures the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening.

When not enduring, monks, taints, vexation and passion would arise; when enduring, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by endurance.

The Taints to be Abandoned by Avoiding

25. "And what, monks, are the taints to be abandoned by avoiding? Here, monks, a monk through careful reflection avoids a wild elephant, avoids a wild horse, avoids a wild ox, avoids a wild dog, avoids a snake, avoids a stump, avoids a thorny place, avoids a pit, avoids a cliff, avoids a cesspit, avoids a sewer. When seated in an unsuitable seat, resorting to unsuitable resorts, and associating with evil friends, wise spiritual companions would suspect him of evil states, so through careful reflection he avoids that unsuitable seat, that unsuitable resort, and those evil friends.

When not avoiding, monks, taints, vexation and passion would arise; when avoiding, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by avoiding.

The Taints to be Abandoned by Removing

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

When not removing them, monks, taints, vexation and passion would arise; when removing them, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by removing.

The Taints to be Abandoned by Development

27. "And what, monks, are the taints to be abandoned by development? Here, monks, a monk through careful reflection develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release; through careful reflection develops the enlightenment factor of investigation-of-states...etc... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release.

When not developing them, monks, taints, vexation and passion would arise; when developing them, these taints, vexation and passion do not exist. These, monks, are called the taints to be abandoned by development.

28. "When, monks, for a monk the taints that should be abandoned by seeing are abandoned by seeing, the taints that should be abandoned by restraint are abandoned by restraint, the taints that should be abandoned by using are abandoned by using, the taints that should be abandoned by endurance are abandoned by endurance, the taints that should be abandoned by avoiding are abandoned by avoiding, the taints that should be abandoned by removing are abandoned by removing, the taints that should be abandoned by development are abandoned by development; this monk is called, monks - 'one who dwells restrained by the restraint of all taints, has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'"

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

The Discourse on All the Taints is concluded, the second.

3.

The Discourse on Heirs in the Teaching

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

"Monks, be my heirs in Teaching, not heirs in material things. I have compassion for you - 'How might my disciples be heirs to the Teaching, not heirs to material things?' If you, monks, were to become my heirs to material things, not heirs to the Teaching, you would be blamed thus - 'The Teacher's disciples live as heirs to material things, not as heirs to the Teaching'; and I too would be blamed thus - 'The Teacher's disciples live as heirs to material things, not as heirs to the Teaching.' But if you, monks, were to become my heirs to the Teaching, not heirs to material things, you would not be blamed thus - 'The Teacher's disciples live as heirs to the Teaching, not as heirs to material things'; and I too would not be blamed thus - 'The Teacher's disciples live as heirs to the Teaching, not as heirs to material things.' Therefore, monks, be my heirs to the Teaching, not heirs to material things. I have compassion for you - 'How might my disciples be heirs to the Teaching, not heirs to material things?'

30. "Here, monks, I might have finished eating, been satisfied, had my fill, had enough, had as much as I wanted; and there might be some leftover almsfood that should be discarded. Then two monks might come, overcome by hunger and weakness. I would say to them thus: 'Monks, I have finished eating, been satisfied, had my fill, had enough, had as much as I wanted; and there is this leftover almsfood that should be discarded. If you wish, eat it. If you do not eat it, I shall now throw it away where there is little grass, or drop it into water with no living beings.' Then one monk might think: 'The Blessed One has finished eating, been satisfied, had his fill, had enough, had as much as he wanted; and there is this leftover almsfood of the Blessed One that should be discarded. If we do not eat it, the Blessed One will now throw it away where there is little grass, or drop it into water with no living beings. But this has been said by the Blessed One: "Monks, be my heirs in Teaching, not heirs in material things." Now this almsfood is one of those material things. What if I were to pass this day and night without eating this almsfood, remaining with just this hunger and weakness?' He would pass that day and night without eating that almsfood, remaining with just that hunger and weakness. Then the second monk might think: 'The Blessed One has finished eating, been satisfied, had his fill, had enough, had as much as he wanted; and there is this leftover almsfood of the Blessed One that should be discarded. If we do not eat it, the Blessed One will now throw it away where there is little grass, or drop it into water with no living beings. What if I were to eat this almsfood, dispel this hunger and weakness, and thus pass this day and night?' He would eat that almsfood, dispel that hunger and weakness, and thus pass that day and night. Although that monk, monks, by eating that almsfood and dispelling that hunger and weakness, might thus pass that day and night, yet the first monk is more worthy of respect and praise to me. What is the reason for this? Because, monks, that will lead to that monk's fewness of wishes, contentment, effacement, being easy to support and arousal of energy for a long time. Therefore, monks, be my heirs to the Teaching, not heirs to material things. I have compassion for you - 'How might my disciples be heirs to the Teaching, not heirs to material things?'"

This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

31. There the Venerable Sāriputta, soon after the Blessed One had left, addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, to what extent do disciples not train in seclusion when the Teacher dwells in seclusion, and to what extent do disciples train in seclusion when the Teacher dwells in seclusion?" "Friend, we have come from afar to learn from the Venerable Sāriputta the meaning of what was said. It would be good if the Venerable Sāriputta himself would explain the meaning of what was said; having heard it from the Venerable Sāriputta, the monks will remember it." "Then listen, friends, attend carefully, I shall speak." "Yes, friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, to what extent do disciples not train in seclusion when the Teacher dwells in seclusion? Here, friend, when the Teacher dwells in seclusion, the disciples do not train in seclusion, and those things which the Teacher says should be abandoned, they do not abandon, and they become luxurious, lax, leaders in backsliding, having cast off the duty of seclusion. In that case, friend, elder monks are blameworthy in three respects. 'When the Teacher dwells in seclusion, the disciples do not train in seclusion' - in this first respect the elder monks are blameworthy. 'And those things which the Teacher says should be abandoned, they do not abandon' - in this second respect the elder monks are blameworthy. 'And they become luxurious, lax, leaders in backsliding, having cast off the duty of seclusion' - in this third respect the elder monks are blameworthy. Friend, elder monks are blameworthy in these three respects. In that case, friend, middle-ranking monks...etc... newly ordained monks are blameworthy in three respects. 'When the Teacher dwells in seclusion, the disciples do not train in seclusion' - in this first respect newly ordained monks are blameworthy. 'And those things which the Teacher says should be abandoned, they do not abandon' - in this second respect newly ordained monks are blameworthy. 'And they become luxurious, lax, leaders in backsliding, having cast off the duty of seclusion' - in this third respect newly ordained monks are blameworthy. Friend, newly ordained monks are blameworthy in these three respects. To this extent, friend, when the Teacher dwells in seclusion, the disciples do not train in seclusion.

32. "And to what extent, friend, do disciples train in seclusion when the Teacher dwells in seclusion? Here, friend, when the Teacher dwells in seclusion, the disciples train in seclusion - and those things which the Teacher says should be abandoned, they abandon; and they are not luxurious, not lax, not leaders in backsliding, but forerunners in seclusion. In that case, friend, elder monks are praiseworthy in three respects. 'When the Teacher dwells in seclusion, the disciples train in seclusion' - in this first respect the elder monks are praiseworthy. 'And those things which the Teacher says should be abandoned, they abandon' - in this second respect the elder monks are praiseworthy. 'And they are not luxurious, not lax, not leaders in backsliding, but forerunners in seclusion' - in this third respect the elder monks are praiseworthy. Friend, elder monks are praiseworthy in these three respects. In that case, friend, middle-ranking monks...etc... newly ordained monks are praiseworthy in three respects. 'When the Teacher dwells in seclusion, the disciples train in seclusion' - in this first respect newly ordained monks are praiseworthy. 'And those things which the Teacher says should be abandoned, they abandon' - in this second respect newly ordained monks are praiseworthy. 'And they are not luxurious, not lax, not leaders in backsliding, but forerunners in seclusion' - in this third respect newly ordained monks are praiseworthy. Friend, newly ordained monks are praiseworthy in these three respects. To this extent, friend, when the Teacher dwells in seclusion, the disciples train in seclusion.

33. "Friends, therein greed is evil and hatred is evil. For the abandoning of greed and the abandoning of hatred there is the middle way that makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna. And what, friends, is that middle way that makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friends, is that middle way that makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna.

"Friends, therein anger is evil and resentment is evil... etc... Contempt is evil and insolence is evil, envy is evil and selfishness is evil, deceitfulness is evil and fraud is evil, obstinacy is evil and rivalry is evil, conceit is evil and arrogance is evil, vanity is evil and negligence is evil. For the abandoning of vanity and the abandoning of negligence there is the middle way that makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna. And what, friends, is that middle way that makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friends, is that middle way that makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna.

This is what the Venerable Sāriputta said. Those monks delighted in what the Venerable Sāriputta had said.

The Discourse on the Heirs of the Teaching is concluded as the third.

4.

The Discourse on Fear and Dread

34. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "Master Gotama, these clansmen who out of faith have gone forth from the household life into homelessness under Master Gotama - Master Gotama is their leader, Master Gotama is their benefactor, Master Gotama is their guide; and these people follow Master Gotama's example." "So it is, brahmin, so it is, brahmin! Those clansmen who out of faith have gone forth from the household life into homelessness under me - I am their leader, I am their benefactor, I am their guide; and these people follow my example." "Master Gotama, remote lodgings in forests and woodland thickets are hard to endure, seclusion is difficult, and solitude is hard to enjoy. The forests, I think, rob the mind of concentration when a monk does not obtain concentration." "So it is, brahmin, so it is, brahmin! Remote lodgings in forests and woodland thickets are hard to endure, seclusion is difficult, and solitude is hard to enjoy. The forests, I think, rob the mind of concentration when a monk does not obtain concentration."

35. "Before my enlightenment too, brahmin, when I was still an unenlightened bodhisatta, this occurred to me - 'Remote lodgings in forests and woodland thickets are hard to endure, seclusion is difficult, and solitude is hard to enjoy. The forests, I think, rob the mind of concentration when a monk does not obtain concentration.' Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while having impure bodily actions, due to their impure bodily actions those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets with impure bodily actions; I have pure bodily actions. I am one of those noble ones who resort to remote lodgings in forests and woodland thickets with pure bodily actions.' Seeing this purity of bodily action in myself, brahmin, I gained even more encouragement for dwelling in the forest.

36. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while having impure verbal actions... etc... impure mental actions... etc... impure livelihood resort to remote lodgings in forests and woodland thickets, due to their impure livelihood those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets with impure livelihood; I am one of pure livelihood. I am one of those noble ones who resort to remote lodgings in forests and woodland thickets with pure livelihood.' Seeing this purity of livelihood in myself, brahmin, I gained even more encouragement for dwelling in the forest.

37. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who are covetous, with intense lust for sensual pleasures, resort to remote lodgings in forests and woodland thickets, due to their covetousness and intense lust for sensual pleasures those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets being covetous and with intense lust for sensual pleasures; I am free from covetousness. I am one of those noble ones who are free from covetousness who resort to remote lodgings in forests and woodland thickets.' Seeing this freedom from covetousness in myself, brahmin, I gained even more encouragement for dwelling in the forest.

38. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while having minds of ill will and malicious intentions, due to their minds of ill will and malicious intentions those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets with a mind of ill will and malicious intentions; I have a mind of friendliness. I am one of those noble ones who have minds of friendliness who resort to remote lodgings in forests and woodland thickets.' Seeing this mind of friendliness in myself, brahmin, I gained even more encouragement for dwelling in the forest.

39. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being obsessed with sloth and torpor, due to their obsession with sloth and torpor those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being obsessed with sloth and torpor; I am free from sloth and torpor. I am one of those noble ones who are free from sloth and torpor who resort to remote lodgings in forests and woodland thickets.' Seeing this freedom from sloth and torpor in myself, brahmin, I gained even more encouragement for dwelling in the forest.

40. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being restless and with unsettled minds, due to their restlessness and unsettled minds those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being restless and with an unsettled mind; I have a settled mind. I am one of those noble ones who have settled minds who resort to remote lodgings in forests and woodland thickets.' Seeing this settledness of mind in myself, brahmin, I gained even more encouragement for dwelling in the forest.

41. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being doubtful and perplexed, due to their doubt and perplexity those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being doubtful and perplexed; I have crossed over doubt. I am one of those noble ones who have crossed over doubt who resort to remote lodgings in forests and woodland thickets.' Seeing this freedom from doubt in myself, brahmin, I gained even more encouragement for dwelling in the forest.

42. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while exalting themselves and disparaging others, due to their self-exaltation and disparagement of others those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while exalting myself and disparaging others; I am one who neither exalts myself nor disparages others. I am one of those noble ones who neither exalt themselves nor disparage others who resort to remote lodgings in forests and woodland thickets.' Seeing this absence of self-exaltation and disparagement of others in myself, brahmin, I gained even more encouragement for dwelling in the forest.

43. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being timid and fearful by nature, due to their timidity and fearful nature those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being timid and fearful by nature; I am free from terror. I am one of those noble ones who are free from terror who resort to remote lodgings in forests and woodland thickets.' Seeing this freedom from terror in myself, brahmin, I gained even more encouragement for dwelling in the forest.

44. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while longing for gain, honour and praise, due to their longing for gain, honour and praise those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while longing for gain, honour and praise; I have few wishes. I am one of those noble ones who have few wishes who resort to remote lodgings in forests and woodland thickets.' Seeing this fewness of wishes in myself, brahmin, I gained even more encouragement for dwelling in the forest.

45. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being lazy and lacking in energy, due to their laziness and lack of energy those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being lazy and lacking in energy; I am one with aroused energy. I am one of those noble ones who have aroused energy who resort to remote lodgings in forests and woodland thickets.' Seeing this aroused energy in myself, brahmin, I gained even more encouragement for dwelling in the forest.

46. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being unmindful and not clearly comprehending, due to their unmindfulness and lack of clear comprehension those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being unmindful and not clearly comprehending; I have established mindfulness. I am one of those noble ones who have established mindfulness who resort to remote lodgings in forests and woodland thickets.' Seeing this established mindfulness in myself, brahmin, I gained even more encouragement for dwelling in the forest.

47. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being unconcentrated and with scattered minds, due to their lack of concentration and scattered minds those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being unconcentrated and with a scattered mind; I am accomplished in concentration. I am one of those noble ones who are accomplished in concentration who resort to remote lodgings in forests and woodland thickets.' Seeing this accomplishment in concentration in myself, brahmin, I gained even more encouragement for dwelling in the forest.

48. Then, brahmin, this occurred to me - 'Whatever ascetics or brahmins who resort to remote lodgings in forests and woodland thickets while being unwise and stupid, due to their lack of wisdom and stupidity those venerable ascetics and brahmins invite unwholesome fear and terror. But I do not resort to remote lodgings in forests and woodland thickets while being unwise and stupid; I am accomplished in wisdom. I am one of those noble ones who are accomplished in wisdom who resort to remote lodgings in forests and woodland thickets.' Seeing this accomplishment in wisdom in myself, brahmin, I gained even more encouragement for dwelling in the forest.

The Sixteen Methods are concluded.

49. Then, brahmin, this occurred to me - 'What if on those nights that are well-known and marked - The fourteenth, fifteenth, and eighth of the fortnight - On such nights I were to dwell in such frightening and hair-raising lodgings as park shrines, forest shrines, and tree shrines; perhaps I might see that fear and terror.' So, brahmin, some time later, on those nights that are well-known and marked - The fourteenth, fifteenth, and eighth of the fortnight - On such nights I dwelt in such frightening and hair-raising lodgings as park shrines, forest shrines, and tree shrines. And while I was dwelling there, brahmin, either a wild animal would come, or a peacock would knock down a branch, or the wind would rustle the fallen leaves; Then, brahmin, this occurred to me - 'Surely this is that fear and terror coming.' Then, brahmin, this occurred to me - 'Why do I dwell just expecting fear? What if, just as that fear and terror comes to me, in whatever way it really is, in that very same way I should dispel that fear and terror?' Then, brahmin, while I was walking, that fear and terror came to me. And I, brahmin, neither stood, nor sat, nor lay down, until while still walking I had dispelled that fear and terror. Then, brahmin, while I was standing, that fear and terror came to me. And I, brahmin, neither walked, nor sat, nor lay down, Until while still standing I had dispelled that fear and terror. Then, brahmin, while I was sitting, that fear and terror came to me. And I, brahmin, neither lay down, nor stood, nor walked, until while still sitting I had dispelled that fear and terror. Then, brahmin, while I was lying down, that fear and terror came to me. And I, brahmin, neither sat, nor stood, nor walked, until while still lying down I had dispelled that fear and terror.

50. 'There are, brahmin, some ascetics and brahmins who perceive what is night as day, and what is day as night. I say this is dwelling in delusion for those ascetics and brahmins. But I, brahmin, perceive what is night as night, and what is day as day. Indeed, brahmin, speaking rightly one would say: 'A being free from delusion has arisen in the world for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans' - Speaking rightly one would say this of me: 'A being free from delusion has arisen in the world for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.'

51. "My energy, brahmin, was aroused and unflagging, mindfulness was established and unconfused, my body was tranquil and unperturbed, my mind was concentrated and one-pointed. I, brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, I entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, I dwelt in equanimity, mindful and clearly comprehending, and experienced happiness with the body; that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I entered and dwelt in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I entered and dwelt in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

52. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of recollecting past lives. I recollect manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives. This, brahmin, was the first true knowledge attained by me in the first watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

53. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views; with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views; with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare according to their actions. This, brahmin, was the second true knowledge attained by me in the middle watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

54. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the destruction of the taints. I understood as it really is 'This is suffering', I understood as it really is 'This is the origin of suffering', I understood as it really is 'This is the cessation of suffering', I understood as it really is 'This is the way leading to the cessation of suffering'. I understood as they really are 'These are the taints', I understood as it really is 'This is the origin of the taints', I understood as it really is 'This is the cessation of the taints', I understood as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there was the knowledge: 'It is liberated.' I understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, brahmin, was the third true knowledge attained by me in the last watch of the night. Ignorance was banished and true knowledge arose, darkness was banished and light arose, as happens in one who dwells diligent, ardent, and resolute.

55. Perhaps you might think, brahmin: 'The ascetic Gotama still has not abandoned lust, has not abandoned hatred, has not abandoned delusion, that is why he resorts to remote lodgings in forests and woodland thickets.' But, brahmin, it should not be regarded thus. Seeing two benefits, brahmin, I resort to remote lodgings in forests and woodland thickets - seeing a pleasant dwelling for myself in this very life, and having compassion for future generations."

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

The Discourse on Fear and Dread is concluded as the fourth.

5.

The Discourse on One Without Mental Blemishes

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

"Friends, these four individuals exist and are found in the world. Which four? Here, friend, a certain individual who has blemish does not understand as it really is 'I have internal blemish'. Here, friend, a certain individual who has blemish understands as it really is 'I have internal blemish'. Here, friend, a certain individual who has no blemish does not understand as it really is 'I have no internal blemish'. Here, friend, a certain individual who has no blemish understands as it really is 'I have no internal blemish'. Therein, friend, that individual who has blemish and does not understand as it really is 'I have internal blemish', of these two individuals who have blemish, is declared the inferior person. Therein, friend, that individual who has blemish and understands as it really is 'I have internal blemish', of these two individuals who have blemish, is declared the superior person. Therein, friend, that individual who has no blemish and does not understand as it really is 'I have no internal blemish', of these two individuals who have no blemish, is declared the inferior person. Therein, friend, that individual who has no blemish and understands as it really is 'I have no internal blemish', of these two individuals who have no blemish, is declared the superior person."

58. When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta -

"Friend Sāriputta, what is the reason, what is the condition why, of these two individuals who both have blemish, one is declared the inferior person and one is declared the superior person? "Friend Sāriputta, what is the reason, what is the condition why, of these two individuals who both have no blemish, one is declared the inferior person and one is declared the superior person?"

59. "Therein, friend, that individual who has blemish and does not understand as it really is 'I have internal blemish', this can be expected of him - he will not generate desire, will not make effort, will not arouse energy for the abandoning of that blemish; he will die with lust, with hatred, with delusion, with blemish, with a defiled mind. Just as, friend, a bronze dish brought from a shop or a smithy covered with dust and dirt. Its owners would neither use it nor clean it, and they would throw it away in a dusty place. Would that bronze dish, friend, later become even more defiled and stained?" "Yes, friend." "Even so, friend, that individual who has blemish and does not understand as it really is 'I have internal blemish', this can be expected of him - he will not generate desire, will not make effort, will not arouse energy for the abandoning of that blemish; he will die with lust, with hatred, with delusion, with blemish, with a defiled mind.

"Therein, friend, that individual who has blemish and understands as it really is 'I have internal blemish', this can be expected of him - he will generate desire, will make effort, will arouse energy for the abandoning of that blemish; he will die without lust, without hatred, without delusion, without blemish, with an undefiled mind. Just as, friend, a bronze dish brought from a shop or a smithy covered with dust and dirt. Its owners would both use it and clean it, and would not leave it in a dusty place. Would that bronze dish, friend, later become even more pure and clean?" "Yes, friend." "Even so, friend, that individual who has blemish and understands as it really is 'I have internal blemish', this can be expected of him - he will generate desire, will make effort, will arouse energy for the abandoning of that blemish; he will die without lust, without hatred, without delusion, without blemish, with an undefiled mind.

"Therein, friend, that individual who has no blemish and does not understand as it really is 'I have no internal blemish', this can be expected of him - he will attend to a beautiful sign, and due to attending to that beautiful sign, lust will corrupt his mind; he will die with lust, with hatred, with delusion, with blemish, with a defiled mind. Just as, friend, a bronze dish brought from a shop or a smithy pure and clean. Its owners would neither use it nor clean it, and they would throw it away in a dusty place. Would that bronze dish, friend, later become even more defiled and stained?" "Yes, friend." "Even so, friend, that individual who has no blemish and does not understand as it really is 'I have no internal blemish', this can be expected of him - he will attend to a beautiful sign, and due to attending to that beautiful sign, lust will corrupt his mind; he will die with lust, with hatred, with delusion, with blemish, with a defiled mind.

"Therein, friend, that individual who has no blemish and understands as it really is 'I have no internal blemish', this can be expected of him - he will not attend to a beautiful sign, and due to not attending to that beautiful sign, lust will not corrupt his mind; he will die without lust, without hatred, without delusion, without blemish, with an undefiled mind. Just as, friend, a bronze dish brought from a shop or a smithy pure and clean. Its owners would both use it and clean it, and would not leave it in a dusty place. Would that bronze dish, friend, later become even more pure and clean?" "Yes, friend." "Even so, friend, that individual who has no blemish and understands as it really is 'I have no internal blemish', this can be expected of him - he will not attend to a beautiful sign, and due to not attending to that beautiful sign, lust will not corrupt his mind; he will die without lust, without hatred, without delusion, without blemish, with an undefiled mind.

"This, friend Moggallāna, is the reason, this is the condition why, of these two individuals who both have blemish, one is declared the inferior person and one is declared the superior person. "This, friend Moggallāna, is the reason, this is the condition why, of these two individuals who both have no blemish, one is declared the inferior person and one is declared the superior person."

60. 'Friend, it is spoken of as a blemish, a blemish. 'Friend, what is this a designation for, namely "blemish"?' 'Friend, this is a designation for evil, unwholesome wishes and desires, namely "blemish".'

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I have committed an offence, but may the monks not know that I have committed an offence.' Friend, there is the possibility that the monks would know of that monk - 'He has committed an offence.' 'The monks know that I have committed an offence' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I have committed an offence, and may the monks admonish me in private, not in the midst of the Community.' Friend, there is the possibility that the monks would admonish that monk in the midst of the Community, not in private. 'The monks admonish me in the midst of the Community, not in private' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I have committed an offence, and may someone who is worthy admonish me, not someone who is unworthy.' Friend, there is the possibility that someone who is unworthy would admonish that monk, not someone who is worthy. 'Someone who is unworthy admonishes me, not someone who is worthy' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may the Teacher teach the Teaching to the monks by questioning and counter-questioning only me, may the Teacher not teach the Teaching to the monks by questioning and counter-questioning any other monk!' Friend, there is the possibility that the Teacher might teach the Teaching to the monks by questioning and counter-questioning another monk, and not teach the Teaching to the monks by questioning and counter-questioning that monk. 'The Teacher teaches the Teaching to the monks by questioning and counter-questioning another monk, but does not teach the Teaching to the monks by questioning and counter-questioning me' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may the monks enter the village for alms placing me at the forefront, may the monks not enter the village for alms placing another monk at the forefront!' Friend, there is the possibility that the monks might enter the village for alms placing another monk at the forefront, and not enter the village for alms placing that monk at the forefront. 'The monks enter the village for alms placing another monk at the forefront, the monks do not enter the village for alms placing me at the forefront' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I alone receive the best seat, the best water, and the best alms-food in the dining hall, may no other monk receive the best seat, the best water, and the best alms-food in the dining hall!' Friend, there is the possibility that another monk might receive the best seat, the best water, and the best alms-food in the dining hall, and that monk might not receive the best seat, the best water, and the best alms-food in the dining hall. 'Another monk receives the best seat, the best water, and the best alms-food in the dining hall, I do not receive the best seat, the best water, and the best alms-food in the dining hall' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I alone give thanks after the meal in the dining hall, may no other monk give thanks after the meal in the dining hall!' Friend, there is the possibility that another monk might give thanks after the meal in the dining hall, and that monk might not give thanks after the meal in the dining hall. 'Another monk gives thanks after the meal in the dining hall, I do not give thanks after the meal in the dining hall' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I alone teach the Teaching to the monks who have come to the monastery, may no other monk teach the Teaching to the monks who have come to the monastery!' Friend, there is the possibility that another monk might teach the Teaching to the monks who have come to the monastery, and that monk might not teach the Teaching to the monks who have come to the monastery. 'Another monk teaches the Teaching to the monks who have come to the monastery, but I do not teach the Teaching to the monks who have come to the monastery' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I alone teach the Teaching to the nuns who have come to the monastery...etc... teach the Teaching to the male lay followers...etc... teach the Teaching to the female lay followers, may no other monk teach the Teaching to the female lay followers who have come to the monastery!' Friend, there is the possibility that another monk might teach the Teaching to the female lay followers who have come to the monastery, and that monk might not teach the Teaching to the female lay followers who have come to the monastery. 'Another monk teaches the Teaching to the female lay followers who have come to the monastery, but I do not teach the Teaching to the female lay followers who have come to the monastery' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may the monks honour, respect, esteem and worship only me, may the monks not honour, respect, esteem and worship any other monk!' Friend, there is the possibility that the monks might honour, respect, esteem and worship another monk, and not honour, respect, esteem and worship that monk. 'The monks honour, respect, esteem and worship another monk, the monks do not honour, respect, esteem and worship me' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may the Buddhist nuns...etc... male lay followers...etc... female lay followers honour, respect, esteem and worship only me, may the female lay followers not honour, respect, esteem and worship any other monk!' Friend, there is the possibility that the female lay followers might honour, respect, esteem and worship another monk, and not honour, respect, esteem and worship that monk. 'The female lay followers honour, respect, esteem and worship another monk, the female lay followers do not honour, respect, esteem and worship me' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I alone be one who gains superior robes, may no other monk be one who gains superior robes!' Friend, there is the possibility that another monk might be one who gains superior robes, and that monk might not be one who gains superior robes. 'Another monk is one who gains superior robes, I am not one who gains superior robes' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, there is the possibility that some monk here might have such a wish arise - 'Oh, may I alone be one who gains superior almsfood...etc... superior lodgings...etc... superior medicinal requisites, may no other monk be one who gains superior medicinal requisites!' Friend, there is the possibility that another monk might be one who gains superior medicinal requisites, and that monk might not be one who gains superior medicinal requisites. 'Another monk is one who gains superior medicinal requisites, I am not one who gains superior medicinal requisites' - thus he becomes angry and displeased. Friend, both this anger and displeasure - these two are blemishes.

'Friend, this is a designation for evil, unwholesome wishes and desires, namely "blemish".'

61. "Friends, for any monk in whom these evil unwholesome wishes and desires are seen and heard to be unabandoned, even though he may dwell in the forest, use remote lodgings, live on almsfood, go on continuous alms round, wear rag-robes, and wear coarse robes, still his fellow monks do not honour him, respect him, esteem him, or worship him. What is the reason for this? Because these evil unwholesome wishes and desires of that venerable one are seen and heard to be unabandoned. Just as, friend, a bronze dish brought from a shop or a smithy pure and clean. Its owners might put in it the carcass of a snake, dog, or human, cover it with another bronze dish, and carry it along the street between shops. People seeing it might say: 'I say, what might this be that's being carried, looking so attractive?' Then lifting it and uncovering it, they would look inside. As soon as they saw it, disagreeableness would arise, repugnance would arise, and disgust would arise; even those who were hungry would lose their appetite, let alone those who were full. Even so, friends, for any monk in whom these evil unwholesome wishes and desires are seen and heard to be unabandoned, even though he may dwell in the forest, use remote lodgings, live on almsfood, go on continuous alms round, wear rag-robes, and wear coarse robes, still his fellow monks do not honour him, respect him, esteem him, or worship him. What is the reason for this? Because these evil unwholesome wishes and desires of that venerable one are seen and heard to be unabandoned.

62. "Friends, for any monk in whom these evil unwholesome wishes and desires are seen and heard to be abandoned, even though he may dwell in a village, accept invitations, and wear householders' robes, still his fellow monks honour him, respect him, esteem him, and worship him. What is the reason for this? Because these evil unwholesome wishes and desires of that venerable one are seen and heard to be abandoned. Just as, friend, a bronze dish brought from a shop or a smithy pure and clean. Its owners might put in it fine rice free from black grains, with many soups and various accompaniments, cover it with another bronze dish, and carry it along the street between shops. People seeing it might say: 'I say, what might this be that's being carried, looking so attractive?' Then lifting it and uncovering it, they would look inside. As soon as they saw it, agreeableness would arise, non-repugnance would arise, and non-disgust would arise; even those who were full would want to eat, let alone those who were hungry. Even so, friends, for any monk in whom these evil unwholesome wishes and desires are seen and heard to be abandoned, even though he may dwell in a village, accept invitations, and wear householders' robes, still his fellow monks honour him, respect him, esteem him, and worship him. What is the reason for this? Because these evil unwholesome wishes and desires of that venerable one are seen and heard to be abandoned."

63. When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta - "Friend Sāriputta, a simile occurs to me." "Let it occur to you, friend Moggallāna." "On one occasion, friend, I was dwelling at Rājagaha in Giribbaja. Then, friend, having dressed in the morning and taking my bowl and robe, I entered Rājagaha for alms. Now on that occasion Samīti the cartwright was planing the rim of a wheel. The Ājīvaka Paṇḍuputta, a former cartwright, was standing by. Then, friend, this reflection arose in the mind of the Ājīvaka Paṇḍuputta, the former cartwright: 'Oh, may this Samīti the cartwright plane away this bend, this twist, and this fault from this wheel rim; then this wheel rim would be free from bends, free from twists, free from faults, and would stand in the core.' And indeed, friend, just as that reflection arose in the mind of the Ājīvaka Paṇḍuputta, the former cartwright, so did Samīti the cartwright plane away that bend, that twist, and that fault from that wheel rim. Then, friend, the Ājīvaka Paṇḍuputta, the former cartwright, pleased, expressed his pleasure thus: 'He planes, I think, knowing heart from heart.'

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

"But those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not haughty, not empty, not arrogant, not fickle, not garrulous, not of loose speech, with faculties guarded, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious, not lax, having cast off backsliding, forerunners in seclusion, of aroused energy, resolute, with mindfulness established, clearly comprehending, concentrated, one-pointed in mind, possessed of wisdom, not drivellers - having heard this exposition of the Teaching from the Venerable Sāriputta, they drink it in, I think, and consume it both by word and by mind - 'It is good indeed, friend, that a fellow monk raises one from the unwholesome and establishes one in the wholesome.' Just as, friend, a woman or man, young, youthful, fond of adornment, with head bathed, having received a garland of lotuses, jasmine, or creeper-flowers, would take it with both hands and place it on the head, the highest point, even so, friend, those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not haughty, not empty, not arrogant, not fickle, not garrulous, not of loose speech, with faculties guarded, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious, not lax, having cast off backsliding, forerunners in seclusion, of aroused energy, resolute, with mindfulness established, clearly comprehending, concentrated, one-pointed in mind, possessed of wisdom, not drivellers - having heard this exposition of the Teaching from the Venerable Sāriputta, they drink it in, I think, and consume it both by word and by mind - 'It is good indeed, friend, that a fellow monk raises one from the unwholesome and establishes one in the wholesome.' Thus these two great dragons rejoiced in each other's good words.

The Discourse on the Absence of Blemish is concluded, the fifth.

6.

The Discourse on What One May Wish

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

"Monks, dwell possessed of virtue, possessed of the code of monastic rules; Dwell restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults; train in the training rules you have undertaken.

65. "If a monk should wish, monks - 'May I be dear to my fellow monks, agreeable, respected and worthy of development' - he should be one who fulfils virtuous behaviour, internally devoted to mental serenity, not neglecting meditation, possessed of insight, and frequenting empty dwellings.

"If a monk should wish, monks - 'May I gain robes, almsfood, lodging and medicinal requisites' - he should be one who fulfils virtuous behaviour, internally devoted to mental serenity, not neglecting meditation, possessed of insight, and frequenting empty dwellings.

"If a monk should wish, monks - 'May those actions be of great fruit and great benefit for those from whom I receive robes, almsfood, lodging and medicinal requisites' - he should be one who fulfils virtuous behaviour, internally devoted to mental serenity, not neglecting meditation, possessed of insight, and frequenting empty dwellings.

"If a monk should wish, monks - 'May it be of great fruit and great benefit for those departed relatives of mine who remember me with confident minds' - he should be one who fulfils virtuous behaviour, internally devoted to mental serenity, not neglecting meditation, possessed of insight, and frequenting empty dwellings.

66. "If a monk should wish, monks - 'May I be one who overcomes delight and discontent, and may discontent not overcome me; may I dwell having again and again overcome discontent whenever it has arisen' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I be one who overcomes fear and terror, and may fear and terror not overcome me; may I dwell having again and again overcome fear and terror whenever it has arisen' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I gain without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I dwell having touched with the body those peaceful deliverances that are formless, transcending form' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

67. "If a monk should wish, monks - 'May I, with the utter destruction of three fetters, become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, become a once-returner, coming back to this world only once more to make an end of suffering' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I, with the utter destruction of the five lower fetters, become spontaneously reborn, attain final Nibbāna there, and be of a nature not to return from that world' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

68. "If a monk should wish, monks - 'May I exercise the various kinds of spiritual power - having been one, may I become many; having been many, may I become one; appearing and vanishing; may I go unimpeded through walls, ramparts, and mountains as if through space; may I dive in and out of the earth as if it were water; may I walk on water without breaking the surface as if it were earth; may I travel through space cross-legged like a bird on the wing; may I touch and stroke with my hand even these sun and moon, so mighty and powerful; may I exercise mastery with the body as far as the brahmā world' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I hear both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I understand the minds of other beings and other individuals, having encompassed them with my own mind - May I understand a mind with lust as 'a mind with lust', may I understand a mind without lust as 'a mind without lust'; May I understand a mind with hatred as 'a mind with hatred', may I understand a mind without hatred as 'a mind without hatred'; May I understand a mind with delusion as 'a mind with delusion', may I understand a mind without delusion as 'a mind without delusion'; May I understand a contracted mind as 'a contracted mind', may I understand a distracted mind as 'a distracted mind'; May I understand an exalted mind as 'an exalted mind', may I understand a limited mind as 'a limited mind'; May I understand a surpassable mind as 'a surpassable mind', may I understand an unsurpassable mind as 'an unsurpassable mind'; May I understand a concentrated mind as 'a concentrated mind', may I understand an unconcentrated mind as 'an unconcentrated mind'; May I understand a liberated mind as 'a liberated mind', may I understand an unliberated mind as 'an unliberated mind' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms may I recollect manifold past lives' - he should be one who fulfils virtuous behaviour... etc... and frequenting empty dwellings.

"If a monk should wish, monks - 'May I with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare according to their actions - These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell; But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare according to their actions' - he should be one who fulfils virtuous behaviour, internally devoted to mental serenity, not neglecting meditation, possessed of insight, and frequenting empty dwellings.

69. "If a monk should wish, monks - 'May I, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life' - he should be one who fulfils virtuous behaviour, internally devoted to mental serenity, not neglecting meditation, possessed of insight, and frequenting empty dwellings.

"Monks, dwell possessed of virtue, possessed of the code of monastic rules; Dwell restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults; train in the training rules you have undertaken - When this was said, it was said with reference to this."

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

The Discourse on Aspirations is concluded as the sixth.

7.

The Discourse on the Cloth

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

"Just as, monks, a cloth that is soiled and stained; if a dyer would immerse it in any kind of dye - whether blue, yellow, red, or crimson - it would take on a poor colour, an impure colour. What is the reason for this? Because, monks, the cloth is impure. Even so, monks, when the mind is corrupted, a bad destination is to be expected. Just as, monks, a cloth that is pure and clean; if a dyer would immerse it in any kind of dye - whether blue, yellow, red, or crimson - it would take on a good colour, a pure colour. What is the reason for this? Because, monks, the cloth is pure. Even so, monks, when the mind is uncorrupted, a good destination is to be expected.

71. "And what, monks, are the corruptions of the mind? Covetousness and unrighteous greed are a corruption of the mind, ill will is a corruption of the mind, anger is a corruption of the mind, hostility is a corruption of the mind, contempt is a corruption of the mind, insolence is a corruption of the mind, envy is a corruption of the mind, avarice is a corruption of the mind, deceit is a corruption of the mind, fraud is a corruption of the mind, obstinacy is a corruption of the mind, rivalry is a corruption of the mind, conceit is a corruption of the mind, arrogance is a corruption of the mind, vanity is a corruption of the mind, negligence is a corruption of the mind.

72. "Monks, that monk, having understood 'covetousness and unrighteous greed are a corruption of the mind' - having understood thus, abandons covetousness and unrighteous greed as a corruption of the mind; 'ill will is a corruption of the mind' - having understood thus, abandons ill will as a corruption of the mind; 'anger is a corruption of the mind' - having understood thus, abandons anger as a corruption of the mind; 'hostility is a corruption of the mind' - having understood thus, abandons hostility as a corruption of the mind; 'contempt is a corruption of the mind' - having understood thus, abandons contempt as a corruption of the mind; 'insolence is a corruption of the mind' - having understood thus, abandons insolence as a corruption of the mind; 'envy is a corruption of the mind' - having understood thus, abandons envy as a corruption of the mind; 'avarice is a corruption of the mind' - having understood thus, abandons avarice as a corruption of the mind; 'deceit is a corruption of the mind' - having understood thus, abandons deceit as a corruption of the mind; 'fraud is a corruption of the mind' - having understood thus, abandons fraud as a corruption of the mind; 'obstinacy is a corruption of the mind' - having understood thus, abandons obstinacy as a corruption of the mind; 'rivalry is a corruption of the mind' - having understood thus, abandons rivalry as a corruption of the mind; 'conceit is a corruption of the mind' - having understood thus, abandons conceit as a corruption of the mind; 'arrogance is a corruption of the mind' - having understood thus, abandons arrogance as a corruption of the mind; 'vanity is a corruption of the mind' - having understood thus, abandons vanity as a corruption of the mind; 'negligence is a corruption of the mind' - having understood thus, abandons negligence as a corruption of the mind.

73. "When, monks, a monk having understood 'covetousness and unrighteous greed are a corruption of the mind' - having understood thus, covetousness and unrighteous greed as a corruption of the mind is abandoned, 'ill will is a corruption of the mind' - having understood thus, ill will as a corruption of the mind is abandoned; 'anger is a corruption of the mind' - having understood thus, anger as a corruption of the mind is abandoned; 'hostility is a corruption of the mind' - having understood thus, hostility as a corruption of the mind is abandoned; 'contempt is a corruption of the mind' - having understood thus, contempt as a corruption of the mind is abandoned; 'insolence is a corruption of the mind' - having understood thus, insolence as a corruption of the mind is abandoned; 'envy is a corruption of the mind' - having understood thus, envy as a corruption of the mind is abandoned; 'avarice is a corruption of the mind' - having understood thus, avarice as a corruption of the mind is abandoned; 'deceit is a corruption of the mind' - having understood thus, deceit as a corruption of the mind is abandoned; 'fraud is a corruption of the mind' - having understood thus, fraud as a corruption of the mind is abandoned; 'obstinacy is a corruption of the mind' - having understood thus, obstinacy as a corruption of the mind is abandoned; 'rivalry is a corruption of the mind' - having understood thus, rivalry as a corruption of the mind is abandoned; 'conceit is a corruption of the mind' - having understood thus, conceit as a corruption of the mind is abandoned; 'arrogance is a corruption of the mind' - having understood thus, arrogance as a corruption of the mind is abandoned; 'vanity is a corruption of the mind' - having understood thus, vanity as a corruption of the mind is abandoned; 'negligence is a corruption of the mind' - having understood thus, negligence as a corruption of the mind is abandoned.

74. "He 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 directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons. This Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.'

75. "To the extent that he has abandoned, relinquished, released, given up and renounced, he gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching, thinking 'I am possessed of confirmed confidence in the Buddha.' In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated; Towards the Teaching...etc... 'I am possessed of confirmed confidence in the Community' - he gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching; In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. 'To the extent that I have abandoned, relinquished, released, given up and renounced' - he gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching; In one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated.

76. "Monks, when a monk is thus virtuous, thus principled, thus wise, even if he eats fine rice almsfood free from black grains, with many soups and various accompaniments, that would not be an obstacle for him. Just as, monks, a soiled and stained cloth becomes pure and clean when it comes in contact with clear water, or gold becomes pure and clean when it comes in contact with a furnace, even so, monks, when a monk is thus virtuous, thus principled, thus wise, even if he eats fine rice almsfood free from black grains, with many soups and various accompaniments, that would not be an obstacle for him.

77. "He dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion; with a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion.

78. He understands: 'There is this, there is the inferior, there is the superior, there is an escape beyond this sphere of perception.' Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This monk is called, monks - 'a monk who has bathed with the inner bathing.'

79. Now on that occasion the brahmin Sundarikabhāradvāja was seated not far from the Blessed One. Then the brahmin Sundarikabhāradvāja said this to the Blessed One - "Does Master Gotama go to bathe in the river Bāhukā?" "What, brahmin, is the river Bāhukā? What can the river Bāhukā do?" "Master Gotama, the river Bāhukā is considered by the multitude to be purifying, Master Gotama, the river Bāhukā is considered by the multitude to be meritorious, and in the river Bāhukā many people wash away their evil actions." Then the Blessed One addressed the brahmin Sundarikabhāradvāja in verses -

80. When this was said, the brahmin Sundarikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the higher ordination." The brahmin Sundarikabhāradvāja received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, and resolute, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Bhāradvāja became one of the Arahants.

The Discourse on the Cloth is concluded as the seventh.

8.

The Discourse on Detachment

81. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Mahācunda, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mahācunda said this to the Blessed One - "Venerable Sir, these various views that arise in the world - connected with theories of self or connected with theories about the world - does their abandoning and relinquishment come about in a monk when he gives attention to their beginning?"

82. "Cunda, these various views that arise in the world - connected with theories of self or connected with theories about the world - wherever these views arise, wherever they lie dormant, wherever they surface, seeing them as 'This is not mine, I am not this, this is not my self' - seeing thus with right wisdom as it really is, there comes to be the abandoning of these views, there comes to be the relinquishment of these views.

"There is the possibility, Cunda, that some monk here, quite secluded from sensual pleasures, secluded from unwholesome states, might enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called pleasant dwellings in this very life in the noble discipline.

"There is the possibility, Cunda, that some monk here, with the subsiding of thought and examination, might enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called pleasant dwellings in this very life in the noble discipline.

"There is the possibility, Cunda, that some monk here, with the fading away of rapture, might 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' - might enter and dwell in the third meditative absorption. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called pleasant dwellings in this very life in the noble discipline.

"There is the possibility, Cunda, that some monk here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, might enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called pleasant dwellings in this very life in the noble discipline.

"There is the possibility, Cunda, that some monk here, 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,' might enter and dwell in the base of the infinity of space. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called peaceful dwellings in the noble discipline.

"There is the possibility, Cunda, that some monk here, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' might enter and dwell in the base of infinite consciousness. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called peaceful dwellings in the noble discipline.

"There is the possibility, Cunda, that some monk here, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' might enter and dwell in the base of nothingness. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called peaceful dwellings in the noble discipline.

"There is the possibility, Cunda, that some monk here, with the complete transcendence of the base of nothingness, might enter and dwell in the base of neither-perception-nor-non-perception. He would think thus - 'I dwell in effacement.' But these, Cunda, are not called effacements in the noble discipline. These are called peaceful dwellings in the noble discipline.

83. "Here indeed, Cunda, effacement should be practised. 'Others will be harmful, but here we shall be harmless' - thus effacement should be practised. 'Others will destroy life, but here we shall abstain from destroying life' - thus effacement should be practised. 'Others will take what is not given, but here we shall abstain from taking what is not given' - thus effacement should be practised. 'Others will be unchaste, but here we shall be chaste' - thus effacement should be practised. 'Others will speak falsely, but here we shall abstain from false speech' - thus effacement should be practised. 'Others will speak divisively, but here we shall abstain from divisive speech' - thus effacement should be practised. 'Others will speak harshly, but here we shall abstain from harsh speech' - thus effacement should be practised. 'Others will engage in idle chatter, but here we shall abstain from idle chatter' - thus effacement should be practised. 'Others will be covetous, but here we shall be uncovetous' - thus effacement should be practised. 'Others will have ill will in their minds, but here we shall be without ill will in our minds' - thus effacement should be practised. 'Others will have wrong view, but here we shall have right view' - thus effacement should be practised. 'Others will have wrong intention, but here we shall have right intention' - thus effacement should be practised. 'Others will have wrong speech, but here we shall have right speech' - thus effacement should be practised. 'Others will have wrong action, but here we shall have right action' - thus effacement should be practised. 'Others will have wrong livelihood, but here we shall have right livelihood' - thus effacement should be practised. 'Others will have wrong effort, but here we shall have right effort' - thus effacement should be practised. 'Others will have wrong mindfulness, but here we shall have right mindfulness' - thus effacement should be practised. 'Others will have wrong concentration, but here we shall have right concentration' - thus effacement should be practised. 'Others will have wrong knowledge, but here we shall have right knowledge' - thus effacement should be practised. 'Others will have wrong liberation, but here we shall have right liberation' - thus effacement should be practised.

'Others will be overcome by sloth and torpor, but here we shall be free from sloth and torpor' - thus effacement should be practised. 'Others will be restless, but here we shall be unrestless' - thus effacement should be practised. 'Others will be doubtful, but here we shall have crossed over doubt' - thus effacement should be practised. 'Others will be prone to anger, but here we shall be free from anger' - thus effacement should be practised. 'Others will be resentful, but here we shall be free from resentment' - thus effacement should be practised. 'Others will be contemptuous, but here we shall be free from contempt' - thus effacement should be practised. 'Others will be insolent, but here we shall be free from insolence' - thus effacement should be practised. 'Others will be envious, but here we shall be free from envy' - thus effacement should be practised. 'Others will be miserly, but here we shall be free from miserliness' - thus effacement should be practised. 'Others will be fraudulent, but here we shall be free from fraud' - thus effacement should be practised. 'Others will be deceitful, but here we shall be free from deceit' - thus effacement should be practised. 'Others will be stubborn, but here we shall be free from stubbornness' - thus effacement should be practised. 'Others will be arrogant, but here we shall be free from arrogance' - thus effacement should be practised. 'Others will be difficult to admonish, but here we shall be easy to admonish' - thus effacement should be practised. 'Others will have evil friends, but here we shall have good friends' - thus effacement should be practised. 'Others will be negligent, but here we shall be diligent' - thus effacement should be practised. 'Others will be faithless, but here we shall have faith' - thus effacement should be practised. 'Others will be shameless, but here we shall have moral shame' - thus effacement should be practised. 'Others will have no moral dread, but here we shall have moral dread' - thus effacement should be practised. 'Others will have little learning, but here we shall be learned' - thus effacement should be practised. 'Others will be lazy, but here we shall be energetic' - thus effacement should be practised. 'Others will be unmindful, but here we shall be mindful' - thus effacement should be practised. 'Others will lack wisdom, but here we shall be endowed with wisdom' - thus effacement should be practised. 'Others will hold firmly to their own views, hold on tenaciously, and be difficult to release, but here we shall not hold firmly to our own views, not hold on tenaciously, and be easy to release' - thus effacement should be practised.

84. "Even inclination of mind, Cunda, I say is very beneficial in wholesome states, what then to say about following through with body and speech! Therefore, Cunda, one should generate the thought: 'Others will be harmful, but here we shall be harmless.' One should generate the thought: 'Others will destroy life, but here we shall abstain from destroying life'...'Others will hold firmly to their own views, hold on tenaciously, and be difficult to release, but here we shall not hold firmly to our own views, not hold on tenaciously, and be easy to release.'

85. "Cunda, just as there might be an unrighteous path, and there might be another righteous path for its avoidance; or Cunda, just as there might be an unrighteous ford, and there might be another righteous ford for its avoidance; even so, Cunda, for a harmful person there is harmlessness for avoidance, for one who destroys life there is abstinence from destroying life for avoidance, for one who takes what is not given there is abstinence from taking what is not given for avoidance, for one who is not celibate there is abstinence from non-celibacy for avoidance, for one who speaks falsely there is abstinence from false speech for avoidance, for one who speaks divisively there is abstinence from divisive speech for avoidance, for one who speaks harshly there is abstinence from harsh speech for avoidance, for one who speaks idle chatter there is abstinence from idle chatter for avoidance, for one who is covetous there is non-covetousness for avoidance, for one with a mind of ill will there is non-ill will for avoidance, for one of wrong view there is right view for avoidance, for one of wrong intention there is right intention for avoidance, for one of wrong speech there is right speech for avoidance, for one of wrong action there is right action for avoidance, for one of wrong livelihood there is right livelihood for avoidance, for one of wrong effort there is right effort for avoidance, for one of wrong mindfulness there is right mindfulness for avoidance, for one of wrong concentration there is right concentration for avoidance, for one of wrong knowledge there is right knowledge for avoidance, for one of wrong liberation there is right liberation for avoidance.

"For one overcome by sloth and torpor there is freedom from sloth and torpor for avoidance, for one who is restless there is non-restlessness for avoidance, for one who doubts there is crossing over doubt for avoidance, for one who is angry there is non-anger for avoidance, for one who is resentful there is non-resentment for avoidance, for one who shows contempt there is non-contempt for avoidance, for one who is insolent there is non-insolence for avoidance, for one who is envious there is non-envy for avoidance, for one who is selfish there is non-selfishness for avoidance, for one who is fraudulent there is non-fraudulence for avoidance, for one who is deceitful there is non-deceitfulness for avoidance, for one who is stubborn there is non-stubbornness for avoidance, for one who is arrogant there is non-arrogance for avoidance, for one who is difficult to admonish there is being easy to correct for avoidance, for one who has evil friends there is having good friends for avoidance, for one who is negligent there is diligence for avoidance, for one without faith there is faith for avoidance, for one who is shameless there is shame for avoidance, for one without fear of wrongdoing there is fear of wrongdoing for avoidance, for one of little learning there is great learning for avoidance, for one who is lazy there is arousal of energy for avoidance, for one who is unmindful there is established mindfulness for avoidance, for one who lacks wisdom there is accomplishment in wisdom for avoidance, for one who holds firmly to views, holds on tenaciously and is difficult to release there is not holding firmly to views, not holding on tenaciously and being easy to release for avoidance.

86. "Just as, Cunda, whatever unwholesome qualities there are, all go to the lower realm, whatever wholesome qualities there are, all go to the higher realm, even so, Cunda, for a harmful person there is harmlessness for the higher realm, for one who destroys life there is abstinence from destroying life for the higher realm...etc... for one who holds firmly to views, holds on tenaciously and is difficult to release there is not holding firmly to views, not holding on tenaciously and being easy to release for the higher realm.

87. That one who is himself stuck in the swamp should pull out another who is stuck in the swamp - this is not a possible position. That one who is himself not stuck in the swamp should pull out another who is stuck in the swamp - this is indeed a possible position. That one who is himself untamed, undisciplined, unquenched should tame, discipline, and lead another to quenching - this is not a possible position. That one who is himself tamed, disciplined, quenched should tame, discipline, and lead another to quenching - this is indeed a possible position. Even so, Cunda, for a harmful person there is harmlessness for final Nibbāna, for one who destroys life there is abstinence from destroying life for final Nibbāna. For one who takes what is not given there is abstinence from taking what is not given for final Nibbāna. For one who is not celibate there is abstinence from non-celibacy for final Nibbāna. For one who speaks falsely there is abstinence from false speech for final Nibbāna. For one who speaks divisively there is abstinence from divisive speech for final Nibbāna. For one who speaks harshly there is abstinence from harsh speech for final Nibbāna. For one who speaks idle chatter there is abstinence from idle chatter for final Nibbāna. For one who is covetous there is non-covetousness for final Nibbāna. For one with a mind of ill will there is non-ill will for final Nibbāna. For one of wrong view there is right view for final Nibbāna. For one of wrong intention there is right intention for final Nibbāna. For one of wrong speech there is right speech for final Nibbāna. For one of wrong action there is right action for final Nibbāna. For one of wrong livelihood there is right livelihood for final Nibbāna. For one of wrong effort there is right effort for final Nibbāna. For one of wrong mindfulness there is right mindfulness for final Nibbāna. For one of wrong concentration there is right concentration for final Nibbāna. For one of wrong knowledge there is right knowledge for final Nibbāna. For one of wrong liberation there is right liberation for final Nibbāna.

For one overcome by sloth and torpor there is freedom from sloth and torpor for final Nibbāna. For one who is restless there is non-restlessness for final Nibbāna. For one who doubts there is crossing over doubt for final Nibbāna. For one who is angry there is non-anger for final Nibbāna. For one who is resentful there is non-resentment for final Nibbāna. For one who shows contempt there is non-contempt for final Nibbāna. For one who is insolent there is non-insolence for final Nibbāna. For one who is envious there is non-envy for final Nibbāna. For one who is selfish there is non-selfishness for final Nibbāna. For one who is fraudulent there is non-fraudulence for final Nibbāna. For one who is deceitful there is non-deceitfulness for final Nibbāna. For one who is stubborn there is non-stubbornness for final Nibbāna. For one who is arrogant there is non-arrogance for final Nibbāna. For one who is difficult to admonish there is being easy to correct for final Nibbāna. For one who has evil friends there is having good friends for final Nibbāna. For one who is negligent there is diligence for final Nibbāna. For one without faith there is faith for final Nibbāna. For one who is shameless there is shame for final Nibbāna. For one without fear of wrongdoing there is fear of wrongdoing for final Nibbāna. For one of little learning there is great learning for final Nibbāna. For one who is lazy there is arousal of energy for final Nibbāna. For one who is unmindful there is established mindfulness for final Nibbāna. For one who lacks wisdom there is accomplishment in wisdom for final Nibbāna. For one who holds firmly to views, holds on tenaciously and is difficult to release there is not holding firmly to views, not holding on tenaciously and being easy to release for final Nibbāna.

88. "Thus, Cunda, I have taught the method of effacement, taught the method of inclination of mind, taught the method of avoidance, taught the method of higher states, taught the method of final Nibbāna. Whatever, Cunda, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern, that has been done for you by me. 'Here, Cunda, are the roots of trees, here are empty dwellings. Meditate, Cunda, do not be negligent, do not be ones who later feel regret' - this is our instruction."

This is what the Blessed One said. Delighted, the Venerable Mahācunda rejoiced in what the Blessed One had said.

The Discourse on Effacement, the eighth, is concluded.

9.

The Discourse on Right View

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

"'Right view, right view,' friends, it is said. "Friend, to what extent is a noble disciple one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching?"

"Friend, we would come even from afar to learn from the Venerable Sāriputta the meaning of what was said. It would be good if the Venerable Sāriputta himself would explain the meaning of what was said. Having heard it from the Venerable Sāriputta, the monks will remember it." "Then listen, friends, attend carefully, I shall speak." "Yes, friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"When, friends, a noble disciple understands the unwholesome and understands the root of the unwholesome, and understands the wholesome and understands the root of the wholesome - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But, friend, what is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? The destruction of life, friend, is unwholesome, taking what is not given is unwholesome, sexual misconduct is unwholesome, false speech is unwholesome, divisive speech is unwholesome, harsh speech is unwholesome, idle chatter is unwholesome, covetousness is unwholesome, ill will is unwholesome, wrong view is unwholesome - this, friend, is called the unwholesome. And what, friend, is the root of the unwholesome? Greed is a root of the unwholesome, hatred is a root of the unwholesome, delusion is a root of the unwholesome - this, friend, is called the root of the unwholesome.

And what, friend, is the wholesome? Abstinence from the destruction of life is wholesome, abstinence from taking what is not given is wholesome, abstinence from sexual misconduct is wholesome, abstinence from false speech is wholesome, abstinence from divisive speech is wholesome, abstinence from harsh speech is wholesome, abstinence from idle chatter is wholesome, non-covetousness is wholesome, non-ill will is wholesome, right view is wholesome - this, friend, is called the wholesome. And what, friend, is the root of the wholesome? Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root - this, friend, is called the root of the wholesome.

"When, friend, a noble disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, thus understands the root of the wholesome, he entirely abandons the underlying tendency to lust, dispels the underlying tendency to aversion, removes the underlying tendency to the view and conceit 'I am', abandons ignorance and gives rise to true knowledge, he becomes one who makes an end of suffering in this very life - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

90. "Good, friend," those monks, having delighted in and having approved of the Venerable Sāriputta's words, asked him a further question: "But, friend, might there be yet another method by which a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching?"

"There might be, friend. When, friend, a noble disciple understands nutriment, understands the origin of nutriment, understands the cessation of nutriment, and understands the way leading to the cessation of nutriment - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are these four nutriments, friend, for the maintenance of beings that already have come to be and for the support of those seeking a new existence. Which four? Material food, whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. With the origin of craving there is origin of nutriment, with the cessation of craving there is cessation of nutriment, and this Noble Eightfold Path is the way leading to the cessation of nutriment, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

When, friend, a noble disciple thus understands nutriment, thus understands the origin of nutriment, thus understands the cessation of nutriment, thus understands the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to lust, dispels the underlying tendency to aversion, removes the underlying tendency to the view and conceit 'I am', abandons ignorance and gives rise to true knowledge, he becomes one who makes an end of suffering in this very life - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

91. "Good, friend," those monks, having delighted in and having approved of the Venerable Sāriputta's words, asked him a further question: "But, friend, might there be yet another method by which a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching?"

"There might be, friend. When, friend, a noble disciple understands suffering, understands the origin of suffering, understands the cessation of suffering, and understands the way leading to the cessation of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not getting what one wishes is suffering—in brief, the five aggregates of clinging are suffering - this, friend, is called suffering. And what, friend, is the origin of suffering? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, that is, craving for sensual pleasures, craving for existence, craving for non-existence - this, friend, is called the origin of suffering. And what, friend, is the cessation of suffering? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance - this, friend, is called the cessation of suffering. And what, friend, is the way leading to the cessation of suffering? This is the Noble Eightfold Path, namely, right view... etc... right concentration - this, friend, is called the way leading to the cessation of suffering.

When, friend, a noble disciple thus understands suffering, thus understands the origin of suffering, thus understands the cessation of suffering, thus understands the way leading to the cessation of suffering, he entirely abandons the underlying tendency to lust, dispels the underlying tendency to aversion, removes the underlying tendency to the view and conceit 'I am', abandons ignorance and gives rise to true knowledge, he becomes one who makes an end of suffering in this very life - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

92. "Good, friend," those monks, having delighted in and having approved of the Venerable Sāriputta's words, asked him a further question: "But, friend, might there be yet another method by which a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching?"

"There might be, friend. When, friend, a noble disciple understands aging-and-death, understands the origin of aging-and-death, understands the cessation of aging-and-death, and understands the way leading to the cessation of aging-and-death - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is aging-and-death, what is the origin of aging-and-death, what is the cessation of aging-and-death, what is the way leading to the cessation of aging-and-death? The aging, decaying, broken teeth, grey hair, wrinkled skin, decline of life-span, deterioration of the faculties in various orders of beings - this, friend, is called aging. And what, friend, is death? The passing away, falling away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the body, cutting off of the life faculty of various beings from various orders of beings - this, friend, is called death. Thus this aging and this death - this, friend, is called aging-and-death. With the origin of birth there is origin of aging-and-death, with the cessation of birth there is cessation of aging-and-death, and this Noble Eightfold Path is the way leading to the cessation of aging-and-death, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the way leading to the cessation of aging-and-death, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

93. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands birth, understands the origin of birth, understands the cessation of birth, and understands the way leading to the cessation of birth - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth, production, coming forth, manifestation, appearance of the aggregates, obtaining of the sense bases in various orders of beings - this, friend, is called birth. With the origin of existence there is origin of birth, with the cessation of existence there is cessation of birth, and this Noble Eightfold Path is the way leading to the cessation of birth, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands birth, thus understands the origin of birth, thus understands the cessation of birth, thus understands the way leading to the cessation of birth, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

94. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands existence, understands the origin of existence, understands the cessation of existence, and understands the way leading to the cessation of existence - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is existence, what is the origin of existence, what is the cessation of existence, what is the way leading to the cessation of existence? There are, friend, these three kinds of existence - existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere. With the origin of clinging there is origin of existence, with the cessation of clinging there is cessation of existence, and this Noble Eightfold Path is the way leading to the cessation of existence, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands existence, thus understands the origin of existence, thus understands the cessation of existence, thus understands the way leading to the cessation of existence, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering. To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

95. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands clinging, understands the origin of clinging, understands the cessation of clinging, and understands the way leading to the cessation of clinging - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging, friend - clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self. With the origin of craving there is origin of clinging, with the cessation of craving there is cessation of clinging, and this Noble Eightfold Path is the way leading to the cessation of clinging, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands clinging, thus understands the origin of clinging, thus understands the cessation of clinging, thus understands the way leading to the cessation of clinging, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

96. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands craving, understands the origin of craving, understands the cessation of craving, and understands the way leading to the cessation of craving - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving - craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mind-objects. With the origin of feeling there is origin of craving, with the cessation of feeling there is cessation of craving, and this Noble Eightfold Path is the way leading to the cessation of craving, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands craving, thus understands the origin of craving, thus understands the cessation of craving, thus understands the way leading to the cessation of craving, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

97. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands feeling, understands the origin of feeling, understands the cessation of feeling, and understands the way leading to the cessation of feeling - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? There are these six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the origin of contact there is origin of feeling, with the cessation of contact there is cessation of feeling, and this Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands feeling, thus understands the origin of feeling, thus understands the cessation of feeling, thus understands the way leading to the cessation of feeling, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

98. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands contact, understands the origin of contact, understands the cessation of contact, and understands the way leading to the cessation of contact - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are these six classes of contact - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the origin of the six sense bases there is origin of contact, with the cessation of the six sense bases there is cessation of contact, and this Noble Eightfold Path is the way leading to the cessation of contact, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands contact, thus understands the origin of contact, thus understands the cessation of contact, thus understands the way leading to the cessation of contact, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

99. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands the six sense bases, understands the origin of the six sense bases, understands the cessation of the six sense bases, and understands the way leading to the cessation of the six sense bases - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, are the six sense bases, what is the origin of the six sense bases, what is the cessation of the six sense bases, what is the way leading to the cessation of the six sense bases? There are these six sense bases, friend - eye-base, ear-base, nose-base, tongue-base, body-base, mind-base. With the origin of name-and-form there is origin of the six sense bases, with the cessation of name-and-form there is cessation of the six sense bases, and this Noble Eightfold Path is the way leading to the cessation of the six sense bases, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands the six sense bases, thus understands the origin of the six sense bases, thus understands the cessation of the six sense bases, thus understands the way leading to the cessation of the six sense bases, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

100. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands name-and-form, understands the origin of name-and-form, understands the cessation of name-and-form, and understands the way leading to the cessation of name-and-form - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is name-and-form, what is the origin of name-and-form, what is the cessation of name-and-form, what is the way leading to the cessation of name-and-form? Feeling, perception, volition, contact, attention - this, friend, is called name; the four great elements and the form derived from the four great elements - this, friend, is called form. Thus this name and this form - this, friend, is called name-and-form. With the origin of consciousness there is origin of name-and-form, with the cessation of consciousness there is cessation of name-and-form, and this Noble Eightfold Path is the way leading to the cessation of name-and-form, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands name-and-form, thus understands the origin of name-and-form, thus understands the cessation of name-and-form, thus understands the way leading to the cessation of name-and-form, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

101. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, and understands the way leading to the cessation of consciousness - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the origin of formations there is origin of consciousness, with the cessation of formations there is cessation of consciousness, and this Noble Eightfold Path is the way leading to the cessation of consciousness, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands consciousness, thus understands the origin of consciousness, thus understands the cessation of consciousness, thus understands the way leading to the cessation of consciousness, he entirely abandons the underlying tendency to lust... etc... he becomes one who makes an end of suffering - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

102. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands formations, understands the origin of formations, understands the cessation of formations, and understands the way leading to the cessation of formations - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three formations, friend - bodily formation, verbal formation, mental formation. With the origin of ignorance there is origin of formations, with the cessation of ignorance there is cessation of formations, and this Noble Eightfold Path is the way leading to the cessation of formations, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands formations, thus understands the origin of formations, thus understands the cessation of formations, thus understands the way leading to the cessation of formations, he entirely abandons the underlying tendency to lust, dispels the underlying tendency to aversion, removes the underlying tendency to the view and conceit 'I am', abandons ignorance and gives rise to true knowledge, he becomes one who makes an end of suffering in this very life - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

103. "Good, friend"... etc... asked - "But, friend, might there be... etc... "There might be, friend. When, friend, a noble disciple understands ignorance, understands the origin of ignorance, understands the cessation of ignorance, and understands the way leading to the cessation of ignorance - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Friend, not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering - This, friend, is called ignorance. With the origin of the taints there is origin of ignorance, with the cessation of the taints there is cessation of ignorance, and this Noble Eightfold Path is the way leading to the cessation of ignorance, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands ignorance, thus understands the origin of ignorance, thus understands the cessation of ignorance, thus understands the way leading to the cessation of ignorance, he entirely abandons the underlying tendency to lust, dispels the underlying tendency to aversion, removes the underlying tendency to the view and conceit 'I am', abandons ignorance and gives rise to true knowledge, he becomes one who makes an end of suffering in this very life - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

104. "Good, friend," those monks, having delighted in and having approved of the Venerable Sāriputta's words, asked him a further question: "But, friend, might there be yet another method by which a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching?"

"There might be, friend. When, friend, a noble disciple understands the taints, understands the origin of the taints, understands the cessation of the taints, and understands the way leading to the cessation of the taints - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching. But what, friend, are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are these three taints, friend - the taint of sensual desire, the taint of existence, the taint of ignorance. With the origin of ignorance there is origin of the taints, with the cessation of ignorance there is cessation of the taints, and this Noble Eightfold Path is the way leading to the cessation of the taints, namely - right view... etc... right concentration.

When, friend, a noble disciple thus understands the taints, thus understands the origin of the taints, thus understands the cessation of the taints, thus understands the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, dispels the underlying tendency to aversion, removes the underlying tendency to the view and conceit 'I am', abandons ignorance and gives rise to true knowledge, he becomes one who makes an end of suffering in this very life - To this extent, friend, a noble disciple is one of right view, whose view is straight, who is possessed of confirmed confidence in the Teaching, who has arrived at this true Teaching."

This is what the Venerable Sāriputta said. Those monks delighted in what the Venerable Sāriputta had said.

The Discourse on Right View, the ninth, is concluded.

10.

The Great Discourse on the Establishments of Mindfulness

105. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus in a market town of the Kurus named KammāsaTeaching. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

Synopsis

106. "Monks, this is the one-way path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness.

"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; he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

The synopsis is finished.

Contemplation of the Body: Section on Breathing

107. And how, monks, does a monk dwell contemplating the body in the body? Here, monks, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Just mindful he breathes in, mindful he breathes out. Breathing in long, he understands: 'I breathe in long'; breathing out long, he understands: 'I breathe out long'; breathing in short, he understands: 'I breathe in short'; breathing out short, he understands: 'I breathe out short'; he trains: 'I shall breathe in experiencing the whole body'; he trains: 'I shall breathe out experiencing the whole body'; he trains: 'I shall breathe in tranquillising the bodily formation'; he trains: 'I shall breathe out tranquillising the bodily formation'.

Just as, monks, a skilled turner or turner's apprentice, making a long turn, understands: 'I make a long turn', or making a short turn, understands: 'I make a short turn'; So too, monks, a monk breathing in long, understands: 'I breathe in long', breathing out long, understands: 'I breathe out long', breathing in short, understands: 'I breathe in short', breathing out short, understands: 'I breathe out short'; He trains: 'I shall breathe in experiencing the whole body'; he trains: 'I shall breathe out experiencing the whole body'; He trains: 'I shall breathe in tranquillising the bodily formation'; he trains: 'I shall breathe out tranquillising the bodily formation'. Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; He dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of cessation in the body, or he dwells contemplating the nature of both origination and cessation in the body. Or mindfulness that 'there is a body' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating the body in the body.

The Section on Breathing is concluded.

Contemplation of the Body: The Section on Postures

108. "Again, monks, when walking, a monk understands: 'I am walking', when standing, he understands: 'I am standing', when sitting, he understands: 'I am sitting', when lying down, he understands: 'I am lying down'. However his body is disposed, he understands it accordingly. Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; He dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of cessation in the body, or he dwells contemplating the nature of both origination and cessation in the body. Or mindfulness that 'there is a body' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating the body in the body.

The Section on Postures is concluded.

Contemplation of the Body: The Section on Clear Comprehension

109. "Again, monks, a monk acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. Thus he dwells contemplating the body in the body internally... etc... This too, monks, is how a monk dwells contemplating the body in the body.

The Section on Clear Comprehension is concluded.

Contemplation of the Body: Section on Attention to Repulsiveness

110. "And furthermore, monks, a monk examines this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.'

"Just as, monks, there were a bag with an opening at both ends, full of various sorts of grain, that is - hill rice, red rice, mung beans, peas, sesame seeds, husked rice. A person with good eyesight, having released it, would examine it: 'These are rice grains, these are paddy, these are mung beans, these are kidney beans, these are sesame seeds, these are husked rice.' Even so, monks, a monk examines this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs... etc... urine.'

Thus he dwells contemplating the body in the body internally... etc... This too, monks, is how a monk dwells contemplating the body in the body.

The Section on Attention to Repulsiveness is concluded.

Contemplation of the Body: The Section on Attention to the Elements

111. "Again, monks, a monk examines this very body, however it stands, however it is disposed, in terms of the elements: 'In this body there are the earth element, the water element, the fire element, and the air element.'

"Just as, monks, a skilled butcher or butcher's apprentice, having killed a cow, might sit at a crossroads after dividing it into portions. Even so, monks, a monk examines this very body, however it stands, however it is disposed, in terms of the elements: 'In this body there are the earth element, the water element, the fire element, and the air element.' Thus he dwells contemplating the body in the body internally... etc... This too, monks, is how a monk dwells contemplating the body in the body.

The Section on Attention to the Elements is concluded.

Contemplation of the Body: The Section on the Nine Charnel Grounds

112. "And furthermore, monks, just as if a monk were to see a corpse thrown aside in a charnel ground, dead for one, two, or three days, bloated, discoloured, and festering. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' Thus he dwells contemplating the body in the body internally... etc... This too, monks, is how a monk dwells contemplating the body in the body.

"And furthermore, monks, just as if a monk were to see a corpse thrown aside in a charnel ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of living beings. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' Thus he dwells contemplating the body in the body internally... etc... This too, monks, is how a monk dwells contemplating the body in the body.

"And furthermore, monks, just as if a monk were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together by sinews... etc... a chain of bones smeared with flesh and blood, held together by sinews... etc... a chain of bones stripped of flesh and blood, held together by sinews... etc... bones disconnected and scattered in all directions - here a hand bone, there a foot bone, there an ankle bone, there a shin bone, there a thigh bone, there a hip bone, there a rib bone, there a back bone, there a shoulder bone, there a neck bone, there a jaw bone, there a tooth bone, there a skull. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' Thus he dwells contemplating the body in the body internally... etc... This too, monks, is how a monk dwells contemplating the body in the body.

"And furthermore, monks, just as if a monk were to see a corpse thrown aside in a charnel ground, bones bleached white, the colour of shells... etc... bones heaped up, more than a year old... etc... bones that are rotted and crumbled to powder. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' Thus he dwells contemplating the body in the body internally, or he dwells contemplating the body in the body externally, or he dwells contemplating the body in the body both internally and externally; He dwells contemplating the nature of origination in the body, or he dwells contemplating the nature of cessation in the body, or he dwells contemplating the nature of both origination and cessation in the body. Or mindfulness that 'there is a body' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating the body in the body.

The Section on the Nine Charnel Grounds is concluded.

The fourteen contemplations of the body are concluded.

Contemplation of Feelings

113. And how, monks, does a monk dwell contemplating feelings in feelings? Here, monks, when feeling a pleasant feeling, a monk understands: 'I feel a pleasant feeling'; when feeling a painful feeling, he understands: 'I feel a painful feeling'; when feeling a neither-painful-nor-pleasant feeling, he understands: 'I feel a neither-painful-nor-pleasant feeling'; when feeling a carnal pleasant feeling, he understands: 'I feel a carnal pleasant feeling'; when feeling a spiritual pleasant feeling, he understands: 'I feel a spiritual pleasant feeling'; when feeling a carnal painful feeling, he understands: 'I feel a carnal painful feeling'; when feeling a spiritual painful feeling, he understands: 'I feel a spiritual painful feeling'; when feeling a carnal neither-painful-nor-pleasant feeling, he understands: 'I feel a carnal neither-painful-nor-pleasant feeling'; when feeling a spiritual neither-painful-nor-pleasant feeling, he understands: 'I feel a spiritual neither-painful-nor-pleasant feeling'; thus he dwells contemplating feelings in feelings internally, or he dwells contemplating feelings in feelings externally, or he dwells contemplating feelings in feelings both internally and externally; he dwells contemplating the nature of origination in feelings, or he dwells contemplating the nature of cessation in feelings, or he dwells contemplating the nature of both origination and cessation in feelings. Or mindfulness that 'there is feeling' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating feelings in feelings.

The Contemplation of Feelings is finished.

Contemplation of Mind

114. And how, monks, does a monk dwell contemplating mind in mind? Here, monks, he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust'; he understands a mind with hatred as 'a mind with hatred', he understands a mind without hatred as 'a mind without hatred'; he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion'; he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind'; he understands an exalted mind as 'an exalted mind', he understands a limited mind as 'a limited mind'; he understands a surpassable mind as 'a surpassable mind', he understands an unsurpassable mind as 'an unsurpassable mind'; he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind'; he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'. Thus he dwells contemplating mind in mind internally, or he dwells contemplating mind in mind externally, or he dwells contemplating mind in mind both internally and externally; he dwells contemplating the nature of origination in mind, or he dwells contemplating the nature of cessation in mind, or he dwells contemplating the nature of both origination and cessation in mind. Or mindfulness that 'there is mind' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating mind in mind.

The Contemplation of Mind is finished.

Contemplation of Mind-Objects: Section on Hindrances

115. "And how, monks, does a monk dwell contemplating mind-objects in mind-objects? Here, monks, a monk dwells contemplating mind-objects in mind-objects in regard to the five hindrances. And how, monks, does a monk dwell contemplating mind-objects in mind-objects in regard to the five hindrances?

"Here, monks, when sensual desire is present internally, a monk understands: 'Sensual desire is present internally in me'; when sensual desire is not present internally, he understands: 'Sensual desire is not present internally in me'; he understands how unarisen sensual desire comes to arise; he understands how arisen sensual desire comes to be abandoned; and he understands how abandoned sensual desire does not arise in the future.

"When ill will is present internally, he understands: 'Ill will is present internally in me'; when ill will is not present internally, he understands: 'Ill will is not present internally in me'; he understands how unarisen ill will comes to arise; he understands how arisen ill will comes to be abandoned; and he understands how abandoned ill will does not arise in the future.

"When sloth and torpor are present internally, he understands: 'Sloth and torpor are present internally in me'; when sloth and torpor are not present internally, he understands: 'Sloth and torpor are not present internally in me'; he understands how unarisen sloth and torpor come to arise; he understands how arisen sloth and torpor come to be abandoned; and he understands how abandoned sloth and torpor do not arise in the future.

"When restlessness and remorse are present internally, he understands: 'Restlessness and remorse are present internally in me'; when restlessness and remorse are not present internally, he understands: 'Restlessness and remorse are not present internally in me'; he understands how unarisen restlessness and remorse come to arise; he understands how arisen restlessness and remorse come to be abandoned; and he understands how abandoned restlessness and remorse do not arise in the future.

"When doubt is present internally, he understands: 'Doubt is present internally in me'; when doubt is not present internally, he understands: 'Doubt is not present internally in me'; he understands how unarisen doubt comes to arise; he understands how arisen doubt comes to be abandoned; and he understands how abandoned doubt does not arise in the future.

Thus he dwells contemplating mind-objects in mind-objects internally, or he dwells contemplating mind-objects in mind-objects externally, or he dwells contemplating mind-objects in mind-objects both internally and externally; He dwells contemplating the nature of origination in mind-objects, or he dwells contemplating the nature of cessation in mind-objects, or he dwells contemplating the nature of both origination and cessation in mind-objects. Or mindfulness that 'there are mind-objects' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating mind-objects in mind-objects in regard to the five hindrances.

The Section on the Hindrances is concluded.

Contemplation of Mind-Objects: Section on the Aggregates

116. "And furthermore, monks, a monk dwells contemplating mind-objects in mind-objects in regard to the five aggregates of clinging. And how, monks, does a monk dwell contemplating mind-objects in mind-objects in regard to the five aggregates of clinging? Here, monks, a monk understands: 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling, such is the origin of feeling, such is the disappearance of feeling; Such is perception, such is the origin of perception, such is the disappearance of perception; Such is formations, such is the origin of formations, such is the disappearance of formations; Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' Thus he dwells contemplating mind-objects in mind-objects internally, or he dwells contemplating mind-objects in mind-objects externally, or he dwells contemplating mind-objects in mind-objects both internally and externally. He dwells contemplating the nature of origination in mind-objects, or he dwells contemplating the nature of cessation in mind-objects, or he dwells contemplating the nature of both origination and cessation in mind-objects. Or mindfulness that 'there are mind-objects' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating mind-objects in mind-objects in regard to the five aggregates of clinging.

The Section on the Aggregates is concluded.

Contemplation of Mind-Objects: Section on the Sense Bases

117. "And furthermore, monks, a monk dwells contemplating mind-objects in mind-objects in regard to the six internal and external sense bases. And how, monks, does a monk dwell contemplating mind-objects in mind-objects in regard to the six internal and external sense bases?

"Here, monks, a monk understands the eye and forms, and he understands the fetter that arises dependent on both; he understands how the unarisen fetter comes to arise; he understands how the arisen fetter comes to be abandoned; and he understands how the abandoned fetter does not arise in the future.

"He understands the ear and sounds, and he understands the fetter that arises dependent on both; he understands how the unarisen fetter comes to arise; he understands how the arisen fetter comes to be abandoned; and he understands how the abandoned fetter does not arise in the future.

"He understands the nose and odours, and he understands the fetter that arises dependent on both; he understands how the unarisen fetter comes to arise; he understands how the arisen fetter comes to be abandoned; and he understands how the abandoned fetter does not arise in the future.

"He understands the tongue and tastes, and he understands the fetter that arises dependent on both; he understands how the unarisen fetter comes to arise; he understands how the arisen fetter comes to be abandoned; and he understands how the abandoned fetter does not arise in the future.

"He understands the body and tactile objects, and he understands the fetter that arises dependent on both; he understands how the unarisen fetter comes to arise; he understands how the arisen fetter comes to be abandoned; and he understands how the abandoned fetter does not arise in the future.

"He understands the mind and mind-objects, and he understands the fetter that arises dependent on both; he understands how the unarisen fetter comes to arise; he understands how the arisen fetter comes to be abandoned; and he understands how the abandoned fetter does not arise in the future.

Thus he dwells contemplating mind-objects in mind-objects internally, or he dwells contemplating mind-objects in mind-objects externally, or he dwells contemplating mind-objects in mind-objects both internally and externally; He dwells contemplating the nature of origination in mind-objects, or he dwells contemplating the nature of cessation in mind-objects, or he dwells contemplating the nature of both origination and cessation in mind-objects. Or mindfulness that 'there are mind-objects' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating mind-objects in mind-objects in regard to the six internal and external sense bases.

The Section on the Sense Bases is concluded.

Contemplation of Mind-Objects: The Section on the Enlightenment Factors

118. "And furthermore, monks, a monk dwells contemplating mind-objects in mind-objects in regard to the seven enlightenment factors. And how, monks, does a monk dwell contemplating mind-objects in mind-objects in regard to the seven enlightenment factors? Here, monks, when the mindfulness enlightenment factor is present internally, he understands: 'The mindfulness enlightenment factor is present internally in me'; when the mindfulness enlightenment factor is not present internally, he understands: 'The mindfulness enlightenment factor is not present internally in me'; he understands how the unarisen mindfulness enlightenment factor comes to arise; and he understands how the arisen mindfulness enlightenment factor comes to fulfilment through development.

"When the investigation-of-states enlightenment factor is present internally, he understands: 'The investigation-of-states enlightenment factor is present internally in me'; when the investigation-of-states enlightenment factor is not present internally, he understands: 'The investigation-of-states enlightenment factor is not present internally in me'; he understands how the unarisen investigation-of-states enlightenment factor comes to arise; and he understands how the arisen investigation-of-states enlightenment factor comes to fulfilment through development.

"When the energy enlightenment factor is present internally, he understands: 'The energy enlightenment factor is present internally in me'; when the energy enlightenment factor is not present internally, he understands: 'The energy enlightenment factor is not present internally in me'; he understands how the unarisen energy enlightenment factor comes to arise; and he understands how the arisen energy enlightenment factor comes to fulfilment through development.

"When the rapture enlightenment factor is present internally, he understands: 'The rapture enlightenment factor is present internally in me'; when the rapture enlightenment factor is not present internally, he understands: 'The rapture enlightenment factor is not present internally in me'; he understands how the unarisen rapture enlightenment factor comes to arise; and he understands how the arisen rapture enlightenment factor comes to fulfilment through development.

"When the tranquillity enlightenment factor is present internally, he understands: 'The tranquillity enlightenment factor is present internally in me'; when the tranquillity enlightenment factor is not present internally, he understands: 'The tranquillity enlightenment factor is not present internally in me'; he understands how the unarisen tranquillity enlightenment factor comes to arise; and he understands how the arisen tranquillity enlightenment factor comes to fulfilment through development.

"When the concentration enlightenment factor is present internally, he understands: 'The concentration enlightenment factor is present internally in me'; when the concentration enlightenment factor is not present internally, he understands: 'The concentration enlightenment factor is not present internally in me'; he understands how the unarisen concentration enlightenment factor comes to arise; and he understands how the arisen concentration enlightenment factor comes to fulfilment through development.

"When the equanimity enlightenment factor is present internally, he understands: 'The equanimity enlightenment factor is present internally in me'; when the equanimity enlightenment factor is not present internally, he understands: 'The equanimity enlightenment factor is not present internally in me'; he understands how the unarisen equanimity enlightenment factor comes to arise; and he understands how the arisen equanimity enlightenment factor comes to fulfilment through development.

Thus he dwells contemplating mind-objects in mind-objects internally, or he dwells contemplating mind-objects in mind-objects externally, or he dwells contemplating mind-objects in mind-objects both internally and externally; He dwells contemplating the nature of origination in mind-objects, or he dwells contemplating the nature of cessation in mind-objects, or he dwells contemplating the nature of both origination and cessation in mind-objects. Or mindfulness that 'there are mind-objects' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating mind-objects in mind-objects in regard to the seven enlightenment factors.

The Section on the Enlightenment Factors is concluded.

Contemplation of Mind-Objects: Section on the Truths

119. "And furthermore, monks, a monk dwells contemplating mind-objects in mind-objects in regard to the four noble truths. And how, monks, does a monk dwell contemplating mind-objects in mind-objects in regard to the four noble truths? 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'.

First recitation section is completed.

Exposition of the Truth of Suffering

120. "And what, monks, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not getting what one wishes is suffering—in brief, the five aggregates of clinging are suffering.

121. "And what, monks, is birth? The birth, production, coming forth, manifestation, appearance of the aggregates, obtaining of the sense bases in various orders of beings - this, monks, is called birth.

122. "And what, monks, is aging? The aging, decaying, broken teeth, grey hair, wrinkled skin, decline of life-span, deterioration of the faculties in various orders of beings - this, monks, is called aging.

123. And what, monks, is death? The passing away, falling away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the body, cutting off of the life faculty of various beings from various orders of beings - this, monks, is called death.

124. "And what, monks, is sorrow? When one is touched by some kind of disaster or some kind of painful state, the sorrow, sorrowing, sorrowfulness, inner sorrow, inner grief - this, monks, is called sorrow.

125. "And what, monks, is lamentation? When one is touched by some kind of disaster or some kind of painful state, the crying, lamenting, crying out, lamenting out, state of crying, state of lamentation - this, monks, is called lamentation.

126. "And what, monks, is suffering? Monks, that which is bodily pain, bodily discomfort, painful and unpleasant feeling born of bodily contact - this, monks, is called suffering.

127. "And what, monks, is displeasure? Monks, that which is mental pain, mental discomfort, painful and unpleasant feeling born of mental contact - this, monks, is called displeasure.

128. "And what, monks, is despair? When one is touched by some kind of disaster or some kind of painful state, the trouble, despair, state of trouble, state of despair - this, monks, is called despair.

129. "And what, monks, is the suffering of association with the unloved? Here, when one has undesirable, unpleasant, disagreeable forms, sounds, odours, tastes, tactile objects, and mental phenomena; or when one has those who wish one harm, wish one ill, wish one discomfort, wish one bondage, the meeting, coming together, connection, and mixing with them - this, monks, is called the suffering of association with the unloved.

130. "And what, monks, is the suffering of separation from the loved? Here, when one has desirable, pleasant, agreeable forms, sounds, odours, tastes, tactile objects, and mental phenomena; or when one has those who wish one good, wish one welfare, wish one comfort, wish one security from bondage - mother or father or brother or sister or friends or colleagues or blood relatives - the non-meeting, non-coming together, non-connection, and non-mixing with them - this, monks, is called the suffering of separation from the loved.

131. "And what, monks, is the suffering of not getting what one wishes? Monks, in beings who are subject to birth, such a wish arises: 'Oh, may we not be subject to birth! May birth not come to us!' But this cannot be attained by wishing. This is the suffering of not getting what one wishes. Monks, in beings who are subject to aging, such a wish arises: 'Oh, may we not be subject to aging! May aging not come to us!' But this cannot be attained by wishing. This is the suffering of not getting what one wishes. Monks, in beings who are subject to illness, such a wish arises - 'Oh, may we not be subject to illness! May illness not come to us!' But this cannot be attained by wishing. This is the suffering of not getting what one wishes. Monks, in beings who are subject to death, such a wish arises - 'Oh, may we not be subject to death! May death not come to us!' But this cannot be attained by wishing. This is the suffering of not getting what one wishes. Monks, in beings who are subject to sorrow, lamentation, pain, displeasure, and despair, such a wish arises - 'Oh, may we not be subject to sorrow, lamentation, pain, displeasure, and despair! May sorrow, lamentation, pain, displeasure, and despair not come to us!' But this cannot be attained by wishing. This is the suffering of not getting what one wishes.

132. "And what, monks, in brief, are the five aggregates of clinging that are suffering? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. These, monks, are called, in brief, the five aggregates of clinging that are suffering. This, monks, is called the noble truth of suffering.

Exposition of the Truth of Origin

133. "And what, monks, is the noble truth of the origin of suffering? It is that craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there. That is: craving for sensual pleasures, craving for existence, craving for non-existence.

"And where, monks, does that craving arise when arising, where does it settle when settling? Whatever in the world is pleasant and agreeable, there this craving arises when arising, there it settles when settling.

And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling. The ear in the world... etc... The nose in the world... The tongue in the world... The body in the world... The mind in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

"Forms in the world... sounds in the world... odours in the world... tastes in the world... tactile objects in the world... mental phenomena in the world are pleasant and agreeable; there this craving arises when arising, there it settles when settling.

"Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

"Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

"Perception of form in the world... perception of sound in the world... perception of odour in the world... perception of taste in the world... perception of tactile objects in the world... perception of mental phenomena in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

volition regarding form in the world... sound-volition in the world... odour-volition in the world... taste-volition in the world... tactile-object-volition in the world... mental-phenomena-volition in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

craving for form in the world... craving for sounds in the world... craving for odours in the world... craving for tastes in the world... craving for tactile objects in the world... craving for mental phenomena in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

thought of form in the world... thought of sound in the world... thought of odour in the world... thought of taste in the world... thought of tactile objects in the world... thought of mental phenomena in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

examination of form in the world... examination of sounds in the world... examination of odours in the world... examination of tastes in the world... examination of tactile objects in the world... examination of mental phenomena in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling. This, monks, is called the noble truth of the origin of suffering.

Exposition of the Truth of Cessation

134. "And what, monks, is the noble truth of the cessation of suffering? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance.

"And where, monks, is that craving abandoned when being abandoned, where does it cease when ceasing? Whatever in the world is pleasant and agreeable, there this craving is abandoned when being abandoned, there it ceases when ceasing.

And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing. The ear in the world... etc... The nose in the world... The tongue in the world... The body in the world... The mind in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

"Forms in the world... sounds in the world... odours in the world... tastes in the world... tactile objects in the world... mental phenomena in the world are pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

"Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

"Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

"Perception of form in the world... perception of sound in the world... perception of odour in the world... perception of taste in the world... perception of tactile objects in the world... perception of mental phenomena in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

volition regarding form in the world... sound-volition in the world... odour-volition in the world... taste-volition in the world... tactile-object-volition in the world... mental-phenomena-volition in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

craving for form in the world... craving for sounds in the world... craving for odours in the world... craving for tastes in the world... craving for tactile objects in the world... craving for mental phenomena in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

thought of form in the world... thought of sound in the world... thought of odour in the world... thought of taste in the world... thought of tactile objects in the world... thought of mental phenomena in the world is pleasant and agreeable; there this craving is abandoned when being abandoned, there it ceases when ceasing.

examination of form in the world... examination of sounds in the world... examination of odours in the world... examination of tastes in the world... examination of tactile objects in the world... examination of mental phenomena in the world is pleasant and agreeable. There this craving is abandoned when being abandoned, there it ceases when ceasing. This, monks, is called the noble truth of the cessation of suffering.

Exposition of the Truth of the Path

135. "And what, monks, is the noble truth of the way leading to the cessation of suffering? This is the Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, monks, is right view? Monks, that which is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This, monks, is called right view.

"And what, monks, is right intention? The intention of renunciation, intention of non-ill will, intention of harmlessness. This, monks, is called right intention.

"And what, monks, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter. This, monks, is called right speech.

"And what, monks, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct. This, monks, is called right action.

"And what, monks, is right livelihood? Here, monks, a noble disciple, having abandoned wrong livelihood, makes their living by right livelihood. This, monks, is called right livelihood.

"And what, monks, is right effort? 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. This, monks, is called right effort.

"And what, monks, is right mindfulness? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, monks, is called right mindfulness.

"And what, monks, is right concentration? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This, monks, is called right concentration. This, monks, is called the noble truth of the way leading to the cessation of suffering.

136. Thus he dwells contemplating mind-objects in mind-objects internally, or he dwells contemplating mind-objects in mind-objects externally, or he dwells contemplating mind-objects in mind-objects both internally and externally; He dwells contemplating the nature of origination in mind-objects, or he dwells contemplating the nature of cessation in mind-objects, or he dwells contemplating the nature of both origination and cessation in mind-objects. Or mindfulness that 'there are mind-objects' is established in him. Just for the extent of knowledge and recollection, and he dwells independent, and does not cling to anything in the world. This too, monks, is how a monk dwells contemplating mind-objects in mind-objects in regard to the four noble truths.

The Section on the Truths is concluded.

The Contemplation of Mental Phenomena is concluded.

137. "Monks, whoever would develop these four establishments of mindfulness in this way for seven years can expect one of two fruits: either final knowledge in this very life; or, if there is a residue remaining, non-returnership.

"Let alone seven years, monks. "Monks, whoever would develop these four establishments of mindfulness in this way for six years...etc... five years... four years... three years... two years... one year... Let be, monks, one year. Monks, whoever would develop these four establishments of mindfulness in this way for seven months can expect one of two fruits: either final knowledge in this very life; or, if there is a residue remaining, non-returnership. Let alone seven months, monks. "Monks, whoever would develop these four establishments of mindfulness in this way for six months...etc... five months... four months... three months... two months... one month... half a month... Let alone half a month, monks. Monks, whoever would develop these four establishments of mindfulness in this way for seven days can expect one of two fruits: either final knowledge in this very life or, if there is a residue remaining, non-returnership."

138. "Monks, this is the one-way path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness." When this was said, it was said with reference to this."

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

The Great Discourse on the Establishments of Mindfulness is concluded as the tenth.

The First Chapter, the Root Method Chapter, is concluded.

Here is its summary -

2.

The Chapter on the Lion's Roar

1.

The Shorter Discourse on the Lion's Roar

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

"Here only, monks, is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; Other doctrines are empty of ascetics. So it is, monks, rightly roar the lion's roar.

140. "Monks, there is the possibility that wanderers of other sects might say - 'What is your consolation, what is your strength, by which you venerable ones speak thus - Only here is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; other doctrines are empty of ascetics?' When wanderers of other sects speak thus, monks, they should be addressed thus - 'Friends, there are four things declared by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, which we see in ourselves and therefore speak thus - Only here is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; other doctrines are empty of ascetics. Which four? Friends, we have confidence in the teacher, confidence in the Teaching, and complete fulfilment of the precepts; and our companions in the Teaching are dear and agreeable - both householders and renunciants. Friends, these are the four things declared by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, which we see in ourselves and therefore speak thus - Only here is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; other doctrines are empty of ascetics.'

141. "Monks, there is the possibility that wanderers of other sects might say - 'Friends, we too have confidence in our teacher who is our teacher, we too have confidence in our Teaching which is our Teaching, we too are complete in fulfilling our precepts which are our precepts, and our fellow practitioners are dear and agreeable to us - both householders and renunciants. Here, friends, what is the distinction, what is the disparity, what is the difference between you and us?'

"When wanderers of other sects speak thus, monks, they should be addressed thus - 'But, friend, is there one goal, or many goals?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, there is one goal, not many goals.'

'But friend, is that goal for one with lust or for one without lust?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one without lust, not for one with lust.'

'But friend, is that goal for one with hatred or for one without hatred?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one without hatred, not for one with hatred.'

'But friend, is that goal for one with delusion or for one without delusion?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one without delusion, not for one with delusion.'

'But friend, is that goal for one with craving or for one without craving?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one without craving, not for one with craving.'

'But friend, is that goal for one with clinging or for one without clinging?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one without clinging, not for one with clinging.'

'But friend, is that goal for one with wisdom or for one without wisdom?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one with wisdom, not for one without wisdom.'

'But friend, is that goal for one who favours and opposes, or for one who neither favours nor opposes?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one who neither favours nor opposes, not for one who favours and opposes.'

'But friend, is that goal for one who delights in proliferation and takes pleasure in proliferation, or for one who delights in non-proliferation and takes pleasure in non-proliferation?' Monks, when answering correctly, wanderers of other sects would answer thus - 'Friend, that goal is for one who delights in non-proliferation and takes pleasure in non-proliferation, not for one who delights in proliferation and takes pleasure in proliferation.'

142. "Monks, there are these two views - view of existence and view of non-existence. Whatever ascetics or brahmins who adhere to, approach, and cling to the view of existence, they are opposed to the view of non-existence. Whatever ascetics or brahmins who adhere to, approach, and cling to the view of non-existence, they are opposed to the view of existence. Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding these two views, they have lust, they have hatred, they have delusion, they have craving, they have clinging, they lack wisdom, they delight in and enjoy proliferation; they are not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; 'they are not freed from suffering', I say. But whatever ascetics or brahmins who understand as they really are the origin, disappearance, gratification, danger, and escape regarding these two views, they are without lust, they are without hatred, they are without delusion, they are without craving, they are without clinging, they have wisdom, they neither comply with nor oppose, they delight in and enjoy the absence of proliferation; they are freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; 'they are freed from suffering', I say.

143. "Monks, there are these four kinds of clinging. What are the four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self. Monks, there are some ascetics and brahmins who claim to proclaim the full understanding of all kinds of clinging. They do not properly proclaim the full understanding of all kinds of clinging - they proclaim the full understanding of clinging to sensual pleasures, but they do not proclaim the full understanding of clinging to views, they do not proclaim the full understanding of clinging to rules and observances, they do not proclaim the full understanding of clinging to a doctrine of self. What is the reason for this? These venerable ascetics and brahmins do not understand these three cases as they really are. Therefore these venerable ascetics and brahmins who claim to proclaim the full understanding of all kinds of clinging; they do not properly proclaim the full understanding of all kinds of clinging - they proclaim the full understanding of clinging to sensual pleasures, but they do not proclaim the full understanding of clinging to views, they do not proclaim the full understanding of clinging to rules and observances, they do not proclaim the full understanding of clinging to a doctrine of self.

"Monks, there are some ascetics and brahmins who claim to proclaim the full understanding of all kinds of clinging. They do not properly proclaim the full understanding of all kinds of clinging - they proclaim the full understanding of clinging to sensual pleasures, they proclaim the full understanding of clinging to views, but they do not proclaim the full understanding of clinging to rules and observances, they do not proclaim the full understanding of clinging to a doctrine of self. What is the reason for this? These venerable ascetics and brahmins do not understand these two cases as they really are. Therefore these venerable ascetics and brahmins who claim to proclaim the full understanding of all kinds of clinging; they do not properly proclaim the full understanding of all kinds of clinging - they proclaim the full understanding of clinging to sensual pleasures, they proclaim the full understanding of clinging to views, but they do not proclaim the full understanding of clinging to rules and observances, they do not proclaim the full understanding of clinging to a doctrine of self.

"Monks, there are some ascetics and brahmins who claim to proclaim the full understanding of all kinds of clinging. They do not properly proclaim the full understanding of all kinds of clinging - they proclaim the full understanding of clinging to sensual pleasures, they proclaim the full understanding of clinging to views, they proclaim the full understanding of clinging to rules and observances, but they do not proclaim the full understanding of clinging to a doctrine of self. What is the reason for this? These venerable ascetics and brahmins do not understand this one case as it really is. Therefore these venerable ascetics and brahmins who claim to proclaim the full understanding of all kinds of clinging; they do not properly proclaim the full understanding of all kinds of clinging - they proclaim the full understanding of clinging to sensual pleasures, they proclaim the full understanding of clinging to views, they proclaim the full understanding of clinging to rules and observances, but they do not proclaim the full understanding of clinging to a doctrine of self.

"Monks, in such a teaching and discipline, confidence in the teacher is shown not to be rightly directed; confidence in the Teaching is shown not to be rightly directed; fulfilment of the precepts is shown not to be rightly directed; affection and agreeableness among fellow practitioners is shown not to be rightly directed. What is the reason for this? This is how it is, monks, with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened.

144. "But monks, a Truth Finder, an Arahant, a Perfectly Enlightened One, claiming to teach the full understanding of all clinging, rightly proclaims the full understanding of all clinging - he proclaims the full understanding of sensual clinging, the full understanding of view clinging, the full understanding of rules and vows clinging, the full understanding of self-doctrine clinging. Monks, in such a teaching and discipline, confidence in the teacher is shown to be rightly directed; confidence in the Teaching is shown to be rightly directed; fulfilment of the precepts is shown to be rightly directed; affection and agreeableness among fellow practitioners is shown to be rightly directed. What is the reason for this? This is how it is, monks, with a Teaching and discipline that is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened.

145. "Monks, these are the four kinds of clinging. What is their source, what is their origin, what is their birth, what is their production? These four kinds of clinging have craving as their source, craving as their origin, craving as their birth, craving as their production. And monks, what is the source, what is the origin, what is the birth, what is the production of this craving? Craving has feeling as its source, feeling as its origin, feeling as its birth, feeling as its production. And monks, what is the source, what is the origin, what is the birth, what is the production of this feeling? Feeling has contact as its source, contact as its origin, contact as its birth, contact as its production. And monks, what is the source, what is the origin, what is the birth, what is the production of this contact? Contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its production. And monks, what is the source, what is the origin, what is the birth, what is the production of these six sense bases? The six sense bases have name-and-form as their source, name-and-form as their origin, name-and-form as their birth, name-and-form as their production. And monks, what is the source, what is the origin, what is the birth, what is the production of this name-and-form? Name-and-form has consciousness as its source, consciousness as its origin, consciousness as its birth, consciousness as its production. And monks, what is the source, what is the origin, what is the birth, what is the production of this consciousness? Consciousness has formations as its source, formations as its origin, formations as its birth, formations as its production. And monks, what is the source, what is the origin, what is the birth, what is the production of these formations? Formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their production.

"But monks, when ignorance is abandoned and true knowledge has arisen in a monk, then with the fading away of ignorance and the arising of true knowledge, he does not cling to sensual pleasures, he does not cling to views, he does not cling to rules and observances, he does not cling to a doctrine of self. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

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

The Lesser Discourse on the Lion's Roar is concluded as first.

2.

The Great Discourse on the Lion's Roar

146. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in a woodland grove outside the city to the west. Now on that occasion Sunakkhatta the Licchavi son had recently left this Teaching and Discipline. He spoke thus in an assembly at Vesālī: "The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity. And the Teaching which he teaches leads the one who practises it to the complete destruction of suffering."

Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. The Venerable Sāriputta heard Sunakkhatta the Licchavi son speaking thus in an assembly at Vesālī: "The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity. And the Teaching which he teaches leads the one who practises it to the complete destruction of suffering."

Then the Venerable Sāriputta, having walked for alms in Vesālī 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 - "Venerable Sir, Sunakkhatta the Licchavi son has recently departed from this Teaching and discipline. He spoke thus in an assembly at Vesālī: 'The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity. And the Teaching which he teaches leads the one who practises it to the complete destruction of suffering.'"

147. "Sāriputta, this Sunakkhatta, the foolish person, is prone to anger. And these words of his were spoken out of anger. Sāriputta, though Sunakkhatta, the foolish person, thinks 'I shall speak dispraise', he actually speaks praise of the Truth Finder. For this is praise of the Truth Finder, Sāriputta, when someone says: 'And the Teaching which he teaches leads the one who practises it to the complete destruction of suffering.'

"For even this much inference about the Teaching, Sāriputta, will not occur to Sunakkhatta, the foolish person, regarding me: '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.'

"For even this much inference about the Teaching, Sāriputta, will not occur to Sunakkhatta, the foolish person, regarding me: 'Indeed, the Blessed One exercises the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world.'

"For even this much inference about the Teaching, Sāriputta, will not occur to Sunakkhatta, the foolish person, regarding me: 'Indeed, the Blessed One hears both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near.'

"For even this much inference about the Teaching, Sāriputta, will not occur to Sunakkhatta, the foolish person, regarding me: 'Indeed, the Blessed One understands the minds of other beings and other individuals, having encompassed them with his own mind: he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust'; he understands a mind with hatred as 'a mind with hatred', he understands a mind without hatred as 'a mind without hatred'; he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion'; he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind'; he understands an exalted mind as 'an exalted mind', he understands a limited mind as 'a limited mind'; he understands a surpassable mind as 'a surpassable mind', he understands an unsurpassable mind as 'an unsurpassable mind'; he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind'; he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.'

148. "Sāriputta, these are the ten Truth Finder's powers possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel. What are the ten?

"Here, Sāriputta, the Truth Finder understands as it really is what is possible as possible and what is impossible as impossible. Sāriputta, that the Truth Finder understands as it really is what is possible as possible and what is impossible as impossible, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder understands as it really is the results of actions undertaken in the past, future, and present in terms of possibilities and causes. Sāriputta, that the Truth Finder understands as it really is the results of actions undertaken in the past, future, and present in terms of possibilities and causes, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder understands as it really is the way leading to all destinations. Sāriputta, that the Truth Finder understands as it really is the way leading to all destinations, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder understands as it really is the world with its many and different elements. Sāriputta, that the Truth Finder understands as it really is the world with its many and different elements, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder understands as it really is the different dispositions of beings. Sāriputta, that the Truth Finder understands as it really is the different dispositions of beings, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder understands as it really is the higher and lower faculties of other beings and other individuals. Sāriputta, that the Truth Finder understands as it really is the higher and lower faculties of other beings and other individuals, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder understands as it really is the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments. Sāriputta, that the Truth Finder understands as it really is the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder recollects manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. Sāriputta, that the Truth Finder recollects manifold past lives, that is - one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, this too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, the Truth Finder with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions - 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. Sāriputta, that the Truth Finder with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions - 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions. This too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"And furthermore, Sāriputta, with the destruction of the taints, the Truth Finder 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. Sāriputta, that with the destruction of the taints, the Truth Finder 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 too, Sāriputta, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"Sāriputta, these are the ten Truth Finder's powers possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

149. "Sāriputta, if someone were to say about me, who knows and sees thus: 'The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones; The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity,' then, Sāriputta, unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there. Just as, Sāriputta, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom would realize final knowledge in this very life - just so, Sāriputta, I say this: Unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there.

150. "Sāriputta, these are the four grounds of self-confidence possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel. What are the four?

'While you claim to be fully enlightened, these things have not been fully understood by you.' In this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

'While you claim to be one whose taints are destroyed, these taints are not fully destroyed.' In this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

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

'The Teaching which you teach does not lead the one who practises it to the complete destruction of suffering.' In this regard, I do not see any sign that any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

"Sāriputta, these are the four grounds of self-confidence possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"Sāriputta, if someone were to say about me, who knows and sees thus: "The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity," then, Sāriputta, unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there. Just as, Sāriputta, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom would realize final knowledge in this very life - just so, Sāriputta, I say this: Unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there.

151. "There are these eight assemblies, Sāriputta. What are the eight? An assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the Four Great Kings, an assembly of the Thirty-Three gods, an assembly of Māra, an assembly of Brahmā - These, Sāriputta, are the eight assemblies. Possessed of these four grounds of self-confidence, Sāriputta, the Truth Finder approaches and enters into these eight assemblies. I recall, Sāriputta, approaching many hundreds of assemblies of nobles. There I had previously sat with them, conversed with them, and engaged in discussion. In this regard, I do not see any sign that fear or timidity might overcome me. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

"I recall, Sāriputta, approaching many hundreds of assemblies of brahmins...pe... of householders... of ascetics... of the Four Great Kings... of the Thirty-Three gods... of Māra... of Brahmā. There I had previously sat with them, conversed with them, and engaged in discussion. In this regard, I do not see any sign that fear or timidity might overcome me. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.

"Sāriputta, if someone were to say about me, who knows and sees thus: "The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity," then, Sāriputta, unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there. Just as, Sāriputta, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom would realize final knowledge in this very life - just so, Sāriputta, I say this: Unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there.

152. "Sāriputta, there are these four modes of generation. What are the four? Egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation. And what, Sāriputta, is egg-born generation? Those beings, Sāriputta, who are born by breaking out of an egg shell - this, Sāriputta, is called egg-born generation. And what, Sāriputta, is womb-born generation? Those beings, Sāriputta, who are born by breaking out of a womb membrane - this, Sāriputta, is called womb-born generation. And what, Sāriputta, is moisture-born generation? Those beings, Sāriputta, who are born in rotting fish, or in a rotting corpse, or in rotting porridge, or in a cesspit, or in a sewer - this, Sāriputta, is called moisture-born generation. And what, Sāriputta, is spontaneous generation? Deities, hell-beings, certain human beings, and certain beings in the lower worlds - this, Sāriputta, is called spontaneous generation. These, Sāriputta, are the four modes of generation.

"Sāriputta, if someone were to say about me, who knows and sees thus: "The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity," then, Sāriputta, unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there. Just as, Sāriputta, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom would realize final knowledge in this very life - just so, Sāriputta, I say this: Unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there.

153. "Sāriputta, there are these five destinations. What are the five? Hell, the animal realm, the domain of ghosts, human beings, and deities. And Sāriputta, I understand hell, and the path leading to hell, and the way of practice leading to hell; and how one who has practised is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. And Sāriputta, I understand the animal realm, and the path leading to the animal realm, and the way of practice leading to the animal realm; and how one who has practised is reborn in the animal realm with the breaking up of the body, after death, that too I understand. And Sāriputta, I understand the domain of ghosts, and the path leading to the domain of ghosts, and the way of practice leading to the domain of ghosts; and how one who has practised is reborn in the domain of ghosts with the breaking up of the body, after death, that too I understand. And Sāriputta, I understand human beings, and the path leading to the human world, and the way of practice leading to the human world; and how one who has practised is reborn among human beings with the breaking up of the body, after death, that too I understand. And Sāriputta, I understand deities, and the path leading to the world of deities, and the way of practice leading to the world of deities; and how one who has practised is reborn in a good destination, in a heavenly world with the breaking up of the body, after death, that too I understand. And Sāriputta, I understand Nibbāna, and the path leading to Nibbāna, and the way of practice leading to Nibbāna; and how one who has practised dwells having realized for himself through direct knowledge in this very life the taintless liberation of mind and liberation by wisdom with the destruction of the taints, that too I understand.

154. "Here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in a plane of misery, a bad destination, a lower realm, in hell, experiencing exclusively painful, sharp, severe feelings. Just as, Sāriputta, there were a charcoal pit deeper than a man's height, full of glowing charcoal without flame or smoke. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, along a path leading directly towards that very charcoal pit. A person with good eyesight seeing him would say: 'This good person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that he will come to this very charcoal pit.' Then at a later time he would see him fallen into that charcoal pit, experiencing exclusively painful, sharp, severe feelings. Even so, Sāriputta, I understand a certain person here, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in a plane of misery, a bad destination, a lower realm, in hell, experiencing exclusively painful, sharp, severe feelings.

"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in the animal realm. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in the animal realm, experiencing painful, sharp, severe feelings. Just as, Sāriputta, there might be a cesspit deeper than a man's height, full of excrement. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, along a path leading directly towards that very cesspit. A person with good eyesight seeing him would say: 'This good person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that he will come to this very cesspit.' Then at a later time he would see him fallen into that cesspit, experiencing painful, sharp, severe feelings. Even so, Sāriputta, I understand a certain person here, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in the animal realm. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in the animal realm, experiencing painful, sharp, severe feelings.

"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in the domain of ghosts. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in the domain of ghosts, experiencing abundant suffering. Just as, Sāriputta, a tree growing on uneven ground, with thin leaves and mottled shade. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, along a path leading directly towards that very tree. A person with good eyesight seeing him would say: 'This good person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that he will come to this very tree.' Then at a later time he would see him sitting or lying in the shade of that tree, experiencing abundant suffering. Even so, Sāriputta, I understand a certain person here, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in the domain of ghosts. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in the domain of ghosts, experiencing abundant suffering.

"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn among human beings. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn among human beings, experiencing abundant pleasure. Just as, Sāriputta, a tree growing on level ground, with thick leaves and dense shade. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, along a path leading directly towards that very tree. A person with good eyesight seeing him would say: 'This good person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that he will come to this very tree.' Then at a later time he would see him sitting or lying in the shade of that tree, experiencing abundant pleasure. Even so, Sāriputta, I understand a certain person here, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn among human beings. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn among human beings, experiencing abundant pleasure.

"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in a good destination, in a heavenly world, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a mansion, and in it a peaked house, plastered inside and out, protected from the wind, with bolts fastened and windows shut. And in it there might be a couch spread with long-fleeced rugs, spread with white rugs, spread with flowered rugs, covered with a costly antelope hide, with a canopy above, and red cushions at both ends. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, along a path leading directly towards that very mansion. A person with good eyesight seeing him would say: 'This good person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that he will come to this very mansion.' Then at a later time he would see him sitting or lying in that mansion, in that peaked house, on that couch, experiencing exclusively pleasant feelings. Even so, Sāriputta, I understand a certain person here, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. Then at a later time I see him with the divine eye, which is purified and surpasses the human, with the breaking up of the body, after death, reborn in a good destination, in a heavenly world, experiencing exclusively pleasant feelings.

"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the destruction of the taints, he will enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Then at a later time I see him dwelling in the taintless liberation of mind and liberation by wisdom with the destruction of the taints, having realized it for himself through direct knowledge in this very life, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a pond with clear water, sweet water, cool water, pure water, with good fords, delightful. And not far from it would be a dense forest grove. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, along a path leading directly towards that very pond. A person with good eyesight seeing him would say: 'This good person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that he will come to this very pond.' Then at a later time he would see him, having plunged into that pond, having bathed and drunk, having allayed all distress, fatigue and fever, having come out again, sitting or lying in that forest grove, experiencing exclusively pleasant feelings. Even so, Sāriputta, I understand a certain person here, having encompassed his mind with my mind - this person is practising in such a way, conducting himself in such a way, and has entered upon such a path, that with the destruction of the taints, he will enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Then at a later time I see him dwelling in the taintless liberation of mind and liberation by wisdom with the destruction of the taints, having realized it for himself through direct knowledge in this very life, experiencing exclusively pleasant feelings. These, Sāriputta, are the five destinations.

"Sāriputta, if someone were to say about me, who knows and sees thus: 'The ascetic Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones; The ascetic Gotama teaches a Teaching beaten out by reasoning, following investigation, arrived at by his own ingenuity," then, Sāriputta, unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there. Just as, Sāriputta, a monk accomplished in virtue, accomplished in concentration, accomplished in wisdom would realize final knowledge in this very life - just so, Sāriputta, I say this: 'Unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there.'

155. "I recall, Sāriputta, having lived the holy life endowed with four factors - I was an ascetic, a supreme ascetic; I was coarse, supremely coarse; I was scrupulous, supremely scrupulous; I was secluded, supremely secluded. Therein, Sāriputta, such was my asceticism - I went naked, free in conduct, licking my hands, not coming when called, not stopping when called; I did not accept food brought, specially prepared, or an invitation. I did not receive from a pot's mouth, did not receive from a bowl's mouth, did not accept across a threshold, across a stick, across a pestle, did not accept from two people eating together, from a pregnant woman, from a woman breastfeeding, from a woman among men, did not accept from where food is advertised, from where a dog is waiting, from where flies are buzzing; I did not accept fish, meat, liquor, wine, or fermented grain-water; I kept to one house, one morsel; kept to two houses, two morsels...pe... kept to seven houses, seven morsels; I lived on one offering, lived on two offerings...pe... lived on seven offerings; I took food once a day, took food once in two days...pe... took food once in seven days; thus I dwelt pursuing the practice of taking food at regular intervals up to even half a month.

"I lived on vegetables, or on millet, or on wild rice, or on hide-parings, or on water-lettuce, or on rice-bran, or on rice-scum, or on flour of oil-seeds, or on grass, or on cow-dung, I sustained myself on forest roots and fruits, living on fallen fruits.

'I wear coarse cloth, I wear mixed cloth, I wear shroud cloth, I wear rag-robes, I wear bark cloth, I wear antelope hide, I wear strips of antelope hide, I wear robes of grass, I wear robes of bark, I wear robes of wood shavings, I wear blankets of human hair, I wear horse-hair blankets, I wear owl's wings; I practise pulling out hair and beard, being devoted to the practice of pulling out hair and beard; I remain standing rejecting seats; I squat on my heels being devoted to the practice of squatting; I lie on thorns making my bed on thorns; I live devoted to the practice of going down to the water three times a day - thus I dwell pursuing various practices devoted to tormenting and mortifying the body. This, Sāriputta, was my asceticism.

156. "Therein, Sāriputta, such was my austerity - dust and dirt accumulated on my body for many years, forming crusts. Just as, Sāriputta, an ebony stump accumulates crusts over many years, even so, Sāriputta, dust and dirt accumulated on my body for many years, forming crusts. It did not occur to me, Sāriputta: 'Oh, may I wipe off this dust and dirt with my hand, or may others wipe off this dust and dirt with their hands.' Even this, Sāriputta, did not occur to me. This, Sāriputta, was my austerity.

"Therein, Sāriputta, such was my loathsomeness - And I, Sāriputta, moved forward mindfully, moved backward mindfully, until I had compassion even for a drop of water - 'May I not cause the destruction of tiny creatures who have gone onto uneven ground.' This, Sāriputta, was my loathsomeness.

"Therein, Sāriputta, such was my seclusion - And I, Sāriputta, having entered a certain forest dwelling, stayed there. When I saw a cowherd, or a shepherd, or a grass-carrier, or a wood-carrier, or a forest worker, I would flee from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. What is the reason for this? So that they would not see me and I would not see them. Just as, Sāriputta, a wild deer on seeing human beings flees from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground, even so I, Sāriputta, when I saw a cowherd, or a shepherd, or a grass-carrier, or a wood-carrier, or a forest worker, I would flee from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. What is the reason for this? So that they would not see me and I would not see them. This, Sāriputta, was my seclusion.

And I, Sāriputta, would approach on all fours those cattle pens from which the cows had gone and the cowherds had departed, and I would eat the dung of the young suckling calves. And for as long, Sāriputta, as my own urine and excrement was not exhausted, I would consume my own urine and excrement. This, Sāriputta, was my consumption of great filth.

157. And I, Sāriputta, having entered a certain frightening forest grove, stayed there. There indeed, Sāriputta, in that frightening forest grove, it was frightening - whoever enters that forest grove without being free from lust, their hair usually stands on end. And I, Sāriputta, during those cold winter nights between the eighths, at the time of snowfall, on such nights I stayed in the open air, and during the day in the forest grove; in the last month of the hot season I stayed in the open air during the day, and in the forest grove at night. And, Sāriputta, this extraordinary verse, never heard before, occurred to me -

"And I, Sāriputta, would make my bed in a charnel ground, using human bones as a pillow." And, Sāriputta, village lads would approach me and spit, urinate, throw dust, and insert sticks into my ear holes. But, Sāriputta, I do not recall generating any evil thoughts towards them. This, Sāriputta, was my dwelling in equanimity.

158. There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purity comes through food.' They said thus: 'We live on jujube fruits.' They eat jujube fruits, they eat jujube powder, they drink jujube juice - They consume many kinds of jujube preparations. I recall, Sāriputta, having eaten just one jujube fruit as food. Perhaps you might think, Sāriputta: 'The jujube fruit must have been large at that time.' But, Sāriputta, it should not be regarded thus. The jujube fruit then was at most the same size as it is now. When I ate just one jujube fruit as food, Sāriputta, my body reached extreme emaciation. Just as the joints of creepers or black creepers, so were my limbs due to eating so little. Just like a camel's footprint, so was my sitting place due to eating so little. Just like a row of beads, so did my backbone stand out curved and bent due to eating so little. Just as the rafters of an old house are broken and rotting, so my ribs were broken and rotting due to eating so little. Just as in a deep well the stars of water appear deep down and far away, so in my eye sockets the pupils appeared deep down and far away due to eating so little. Just as a bitter gourd cut when raw shrivels and withers in the heat and wind, so my scalp shrivelled and withered due to eating so little. When I thought, Sāriputta, 'I will touch my belly's skin,' I grasped my backbone instead, and when I thought 'I will touch my backbone,' I grasped my belly's skin instead - so much had my belly's skin stuck to my backbone due to eating so little. When I would defecate or urinate, Sāriputta, I would fall forward on my face right there due to eating so little. When I tried to ease my body, Sāriputta, rubbing my limbs with my hands, As I rubbed my limbs with my hands, the rotting hair fell from my body due to eating so little.

159. There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purity comes through food.' They said thus: 'We sustain ourselves on mung beans...pe... We sustain ourselves on sesame...pe... We sustain ourselves on rice.' They eat rice, they eat rice powder, they drink rice water - They consume rice prepared in many different ways. I recall, Sāriputta, having eaten just one grain of rice as food. Perhaps you might think, Sāriputta: 'The grain of rice must have been large at that time.' But, Sāriputta, it should not be regarded thus. The grain of rice then was at most the same size as it is now. When I ate just one grain of rice as food, Sāriputta, my body reached extreme emaciation. Just as the joints of creepers or black creepers, so were my limbs due to eating so little. Just like a camel's footprint, so was my sitting place due to eating so little. Just like a row of beads, so did my backbone stand out curved and bent due to eating so little. Just as the rafters of an old house are broken and rotting, so my ribs were broken and rotting due to eating so little. Just as in a deep well the stars of water appear deep down and far away, so in my eye sockets the pupils appeared deep down and far away due to eating so little. Just as a bitter gourd cut when raw shrivels and withers in the heat and wind, so my scalp shrivelled and withered due to eating so little. When I thought, Sāriputta, 'I will touch my belly's skin,' I grasped my backbone instead, and when I thought 'I will touch my backbone,' I grasped my belly's skin instead. So much had my belly's skin stuck to my backbone due to eating so little. When I would defecate or urinate, Sāriputta, I would fall forward on my face right there due to eating so little. When I tried to ease my body, Sāriputta, rubbing my limbs with my hands, As I rubbed my limbs with my hands, the rotting hair fell from my body due to eating so little.

Yet by that conduct, Sāriputta, by that practice, by that performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. What is the reason for this? Because of not achieving this noble wisdom, which is noble and emancipating when achieved, and leads one who acts accordingly to the complete destruction of suffering.

160. There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purification comes through the round of births.' But Sāriputta, it is not easy to find a realm in the round of births that I have not previously been reborn in during this long time, except for the Pure Abode deities. And Sāriputta, if I were to be reborn among the Pure Abode deities, I would not return to this world.

There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purity comes through rebirth.' But Sāriputta, it is not easy to find a rebirth that I have not previously been reborn in during this long time, except for the Pure Abode deities. And Sāriputta, if I were to be reborn among the Pure Abode deities, I would not return to this world.

There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purity comes through dwelling.' But Sāriputta, it is not easy to find a dwelling that I have not previously dwelt in during this long time, except for the Pure Abode deities. And Sāriputta, if I were to dwell among the Pure Abode deities, I would not return to this world.

There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purity comes through sacrifice.' But Sāriputta, it is not easy to find a sacrifice that I have not previously offered during this long time, and that was when I was either a consecrated warrior-king or a wealthy brahmin.

There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Purity comes through fire-worship.' But Sāriputta, it is not easy to find a fire that I have not previously worshipped during this long time, and that was when I was either a consecrated warrior-king or a wealthy brahmin.

161. There are, Sāriputta, some ascetics and brahmins who hold such a doctrine and view - 'Only when this person is young, youthful, black-haired, endowed with the blessing of youth, in the prime of life, is he endowed with the highest proficiency of wisdom. But when this person becomes old, aged, elderly, advanced in years and has reached the final stage of life, eighty or ninety or a hundred years old from birth, then he declines from that proficiency of wisdom.' But, Sāriputta, it should not be regarded thus. Now I, Sāriputta, am old, aged, elderly, advanced in years and have reached the final stage of life; my age is turning eighty. Suppose, Sāriputta, I had four disciples here with a lifespan of a hundred years, living for a hundred years, endowed with supreme mindfulness, retentiveness, and steadfastness, and with the highest proficiency of wisdom. Just as, Sāriputta, a skilled archer, trained, experienced, and accomplished, could easily shoot an arrow across the shadow of a palm tree with a light bow, so too would they be of such supreme mindfulness, such supreme retentiveness, such supreme steadfastness, and endowed with such highest proficiency of wisdom. If they were to question me again and again about the four foundations of mindfulness, and I were to answer their questions, and they were to remember my answers as answered, and they were not to question me further about the same matter, Except for eating, drinking, chewing, and tasting, except for urinating and defecating, except for dispelling sleep and fatigue, the Truth Finder's teaching of the Teaching would not be exhausted, the Truth Finder's terms and phrases would not be exhausted, the Truth Finder's explanations to questions would not be exhausted. And then those four disciples of mine, with a lifespan of a hundred years, living for a hundred years, would die at the end of a hundred years. Even if you had to carry me about on a bed, Sāriputta, there would be no alteration in the Truth Finder's proficiency of wisdom. Indeed, Sāriputta, speaking rightly one would say: 'A being free from delusion has arisen in the world for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans' - speaking rightly one would say this of me: 'A being free from delusion has arisen in the world for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.'

162. Now on that occasion the Venerable Nāgasamāla was standing behind the Blessed One, fanning him. Then the Venerable Nāgasamāla said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Indeed, Venerable Sir, when I heard this exposition of the Teaching, my hair stood on end. What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Nāgasamāla, remember this exposition of the Teaching simply as 'The Hair-raising Exposition'."

This is what the Blessed One said. Delighted, the Venerable Nāgasamāla rejoiced in what the Blessed One had said.

The Great Discourse on the Lion's Roar is concluded, the second.

3.

The Greater Discourse on the Mass of Suffering

163. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then several monks, having dressed in the morning and taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to those monks: "It is still too early to walk for alms in Sāvatthī. Let us approach the monastery of the wanderers of other sects." Then those monks approached the monastery of the wanderers of other sects; having approached, they exchanged greetings with those wanderers of other sects; after exchanging courteous and cordial greetings, they sat down to one side. When those monks were seated to one side, those wanderers of other sects said this: "Friend, the ascetic Gotama teaches the full understanding of sensual pleasures, and we too teach the full understanding of sensual pleasures; friend, the ascetic Gotama teaches the full understanding of forms, and we too teach the full understanding of forms; friend, the ascetic Gotama teaches the full understanding of feelings, and we too teach the full understanding of feelings; here, friend, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us - that is, between teaching and teaching, between instruction and instruction?" Then those monks neither delighted in nor rejected the statement of those wanderers of other sects; without delighting in it or rejecting it, they rose from their seats and left - "We shall learn the meaning of what was said in the presence of the Blessed One."

164. Then those monks, having walked for alms in Sāvatthī and returned from their almsround after the meal, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, Venerable Sir, having dressed in the morning and taking our bowls and robes, we entered Sāvatthī for alms. Then, Venerable Sir, this occurred to us: 'It is still too early to walk for alms in Sāvatthī. Let us approach the monastery of the wanderers of other sects.' Then, Venerable Sir, we approached the monastery of the wanderers of other sects; having approached, we exchanged greetings with those wanderers of other sects; after exchanging courteous and cordial greetings, we sat down to one side. When we were seated to one side, Venerable Sir, those wanderers of other sects said this: 'Friend, the ascetic Gotama teaches the full understanding of sensual pleasures, and we too teach the full understanding of sensual pleasures. Friend, the ascetic Gotama teaches the full understanding of forms, and we too teach the full understanding of forms. Friend, the ascetic Gotama teaches the full understanding of feelings, and we too teach the full understanding of feelings. Here, friend, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us - that is, between teaching and teaching, between instruction and instruction?' Then, Venerable Sir, we neither delighted in nor rejected the statement of those wanderers of other sects; without delighting in it or rejecting it, we rose from our seats and left - 'We shall learn the meaning of what was said in the presence of the Blessed One.'"

165. "When wanderers of other sects speak thus, monks, they should be addressed thus - 'But what, friends, is the gratification in sensual pleasures, what is the danger, what is the escape? What is the gratification in forms, what is the danger, what is the escape? What is the gratification in feelings, what is the danger, what is the escape?' Being questioned thus, monks, wanderers of other sects will not be able to reply and, furthermore, will fall into vexation. What is the reason for this? Because, monks, it is outside their domain. I do not see anyone, monks, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, who could satisfy the mind with an answer to these questions, except for the Truth Finder or a disciple of the Truth Finder, or one who has heard it from them.

166. "And what, monks, is the gratification of sensual pleasures? There are, monks, 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. Whatever pleasure and joy, monks, arise dependent on these five cords of sensual pleasure - this is the gratification of sensual pleasures.

167. "And what, monks, is the danger of sensual pleasures? Here, monks, a clansman makes their living by some craft - whether by accounting, by calculation, by reckoning, by farming, by trading, by cattle-herding, by archery, by royal service, or by any other craft - being afflicted by cold, afflicted by heat, suffering from contact with gadflies, mosquitoes, wind, sun, and reptiles, dying from hunger and thirst; this too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"If, monks, when that clansman strives, endeavours, and makes an effort thus, those riches do not come to be achieved, He sorrows, becomes weary, laments, beats his breast, and falls into confusion - 'My exertion has been in vain, my effort has been fruitless.' This too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"If, monks, when that clansman strives, endeavours, and makes an effort thus, those riches come to be achieved, Due to protecting these possessions he experiences suffering and displeasure - 'May my possessions not be taken by kings, not be taken by thieves, not be burnt by fire, not be carried away by water, not be taken by unloved heirs.' Even though he guards and protects those possessions thus, kings take them, or thieves take them, or fire burns them, or water carries them away, or unloved heirs take them. He sorrows, becomes weary, laments, beats his breast, and falls into confusion - 'What was mine, that too is no more.' This too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

168. "And furthermore, monks, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, kings dispute with kings, nobles dispute with nobles, brahmins dispute with brahmins, householders dispute with householders, mother disputes with son, son disputes with mother, father disputes with son, son disputes with father, brother disputes with brother, brother disputes with sister, sister disputes with brother, friend disputes with friend. They, having fallen into quarrels, strife and disputes, attack one another with fists, clods of earth, sticks, and weapons. There they meet death or deadly pain. This too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, monks, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, having taken up sword and shield, having strapped on bow and quiver, they charge into battle from both sides while arrows are flying, spears are flying, and swords are flashing. There they are pierced by arrows, pierced by spears, and have their heads cut off by swords. There they meet death or deadly pain. This too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, monks, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, having taken up sword and shield, having strapped on bow and quiver, they charge into bastions plastered with mud while arrows are flying, spears are flying, and swords are flashing. There they are pierced by arrows, pierced by spears, have dung thrown at them, are crushed by the stampede, and have their heads cut off by swords. There they meet death or deadly pain. This too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

169. "And furthermore, monks, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, they break into houses, plunder wealth, commit burglary, wait in ambush, and go to others' wives. Having caught them, kings inflict various punishments - they beat them with whips, beat them with canes, beat them with clubs; they cut off their hands, cut off their feet, cut off their hands and feet, cut off their ears, cut off their nose, cut off their ears and nose; they subject them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, they pour hot oil over them, have them devoured by dogs, impale them alive on stakes, and cut off their head with a sword. There they meet death or deadly pain. This too, monks, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, monks, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, they engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, they are reborn in a plane of misery, a bad destination, a lower realm, in hell. This too, monks, is a danger of sensual pleasures pertaining to the future life, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

170. "And what, monks, is the escape from sensual pleasures? The removal of desire and lust for sensual pleasures, the abandoning of desire and lust for sensual pleasures - this is the escape from sensual pleasures.

"Whatever ascetics or brahmins who do not understand as they really are the gratification as gratification, the danger as danger, and the escape as escape from sensual pleasures - that they will either fully understand sensual pleasures themselves or guide others to do so in such a way that they will fully understand sensual pleasures - This is not a possible position. But whatever ascetics or brahmins who understand as they really are the gratification as gratification, the danger as danger, and the escape as escape from sensual pleasures - that they will either fully understand sensual pleasures themselves or guide others to do so in such a way that they will fully understand sensual pleasures - This is indeed a possible position.

171. "And what, monks, is the gratification of forms? Just as, monks, a girl of the noble class, or brahmin class, or householder class, at fifteen or sixteen years old, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair - is she not, monks, at that time at the height of her beauty and loveliness?" "Yes, Venerable Sir." Whatever pleasure and joy, monks, arise dependent on that beauty and loveliness - this is the gratification of forms.

"And what, monks, is the danger of forms? Here, monks, one would see that same sister at a later time, eighty, ninety or a hundred years old from birth, aged, bent like a roof beam, crooked, leaning on a staff, trembling as she walks, afflicted, her youth gone, with broken teeth, grey hair, balding, with a bare head, wrinkled, with spots all over her body. What do you think, monks, has that earlier beauty and lustre disappeared and the danger become manifest? "Yes, Venerable Sir." This too, monks, is the danger of forms.

"And furthermore, monks, one would see that same sister sick, suffering, severely ill, fallen in her own urine and excrement, being lifted up by some and put to bed by others. What do you think, monks, has that earlier beauty and lustre disappeared and the danger become manifest? "Yes, Venerable Sir." This too, monks, is the danger of forms.

172. "And furthermore, monks, one would see that same sister's body thrown aside in a charnel ground - dead for one, two, or three days, bloated, discoloured, and festering. What do you think, monks, has that earlier beauty and lustre disappeared and the danger become manifest? "Yes, Venerable Sir." This too, monks, is the danger of forms.

"And furthermore, monks, one would see that same sister's body thrown aside in a charnel ground - being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of living beings. What do you think, monks, has that earlier beauty and lustre disappeared and the danger become manifest? "Yes, Venerable Sir." This too, monks, is the danger of forms.

"And furthermore, monks, one would see that same sister's body thrown aside in a charnel ground - a chain of bones with flesh and blood, held together by sinews, a chain of bones smeared with flesh and blood, held together by sinews, a chain of bones stripped of flesh and blood, held together by sinews, bones disconnected and scattered in all directions - here a hand bone, there a foot bone, there an ankle bone, there a shin bone, there a thigh bone, there a hip bone, there a rib bone, there a back bone, there a shoulder bone, there a neck bone, there a jaw bone, there a tooth bone, there a skull. What do you think, monks, has that earlier beauty and lustre disappeared and the danger become manifest? "Yes, Venerable Sir." This too, monks, is the danger of forms.

"And furthermore, monks, one would see that same sister's body thrown aside in a charnel ground - bones bleached white, the colour of shells, bones heaped up, more than a year old, bones that are rotted and crumbled to powder. What do you think, monks, has that earlier beauty and lustre disappeared and the danger become manifest? "Yes, Venerable Sir." This too, monks, is the danger of forms.

"And what, monks, is the escape from forms? Monks, the removal of desire and lust, the abandoning of desire and lust for forms - this is the escape from forms.

Whatever ascetics or brahmins who do not understand as they really are the gratification as gratification, the danger as danger, and the escape as escape from forms - that they will either fully understand forms themselves or guide others to do so in such a way that they will fully understand forms - This is not a possible position. But whatever ascetics or brahmins who understand as they really are the gratification as gratification, the danger as danger, and the escape as escape from forms - that they will either fully understand forms themselves or guide others to do so in such a way that they will fully understand forms - This is indeed a possible position.

173. "And what, monks, is the gratification of feelings? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. At the time, monks, when a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion, he does not intend his own affliction, nor does he intend the affliction of others, nor does he intend the affliction of both; at that time he feels only an unafflicted feeling. The highest gratification in feelings, monks, I say, is freedom from affliction.

"And furthermore, monks, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration... etc... At the time, monks, when a monk, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption... etc... At the time, monks, when a monk, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, he does not intend his own affliction, nor does he intend the affliction of others, nor does he intend the affliction of both; at that time he feels only an unafflicted feeling. The highest gratification in feelings, monks, I say, is freedom from affliction.

174. "And what, monks, is the danger of feelings? When, monks, feelings are impermanent, suffering, subject to change - this is the danger of feelings.

"And what, monks, is the escape from feelings? The removal of desire and lust, the abandoning of desire and lust regarding feelings, monks - this is the escape from feelings.

Whatever ascetics or brahmins who do not understand as they really are the gratification as gratification, the danger as danger, and the escape as escape from feelings - that they will either fully understand feeling themselves or guide others to do so in such a way that they will fully understand feeling - This is not a possible position. But whatever ascetics or brahmins who understand as they really are the gratification as gratification, the danger as danger, and the escape as escape from feelings - that they will either fully understand feeling themselves or guide others to do so in such a way that they will fully understand feeling - This is indeed a possible position.

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

The Great Discourse on the Mass of Suffering is concluded as the third.

4.

The Shorter Discourse on the Mass of Suffering

175. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "For a long time, Venerable Sir, I have understood the Teaching taught by the Blessed One thus - 'greed is a corruption of the mind, hatred is a corruption of the mind, delusion is a corruption of the mind.' Thus I understand the Teaching taught by the Blessed One - 'greed is a corruption of the mind, hatred is a corruption of the mind, delusion is a corruption of the mind.' Yet sometimes states of greed still obsess my mind and persist, states of hatred still obsess my mind and persist, states of delusion still obsess my mind and persist. This occurs to me, Venerable Sir - 'what state within me is still unabandoned, because of which sometimes states of greed still obsess my mind and persist, states of hatred still obsess my mind and persist, states of delusion still obsess my mind and persist?'"

176. "That state within you, Mahānāma, is still unabandoned, because of which sometimes states of greed still obsess your mind and persist, states of hatred still obsess your mind and persist, states of delusion still obsess your mind and persist. If that state within you, Mahānāma, had been abandoned, you would not be living in a house, you would not be indulging in sensual pleasures. Because that state within you, Mahānāma, is still unabandoned, therefore you live in a house, you indulge in sensual pleasures.

177. "'Sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater' - if, Mahānāma, this has been well seen as it really is with right wisdom by a noble disciple, but apart from sensual pleasures, apart from unwholesome states, he does not attain rapture and happiness or something more peaceful than that; then he is still not safe from returning to sensual pleasures. But when, Mahānāma, for a noble disciple 'sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater' - when this has been well seen as it really is with right wisdom, and apart from sensual pleasures, apart from unwholesome states, he attains rapture and happiness or something more peaceful than that; then he is safe from returning to sensual pleasures.

"Before my enlightenment too, Mahānāma, when I was still an unenlightened bodhisatta, 'sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater' - when this has been well seen as it really is with right wisdom, but apart from sensual pleasures, apart from unwholesome states, I did not attain rapture and happiness or something more peaceful than that; then I was still not safe from returning to sensual pleasures. But when, Mahānāma, 'sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater' - when this had been well seen as it really is with right wisdom, and apart from sensual pleasures, apart from unwholesome states, I attained rapture and happiness or something more peaceful than that; then I was safe from returning to sensual pleasures.

178. "And what, Mahānāma, is the gratification of sensual pleasures? There are, Mahānāma, 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... 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, Mahānāma, are the five cords of sensual pleasure. Whatever pleasure and joy, Mahānāma, arise dependent on these five cords of sensual pleasure - this is the gratification of sensual pleasures.

"And what, Mahānāma, is the danger of sensual pleasures? Here, Mahānāma, a clansman makes their living by some craft - whether by accounting, by calculation, by reckoning, by farming, by trading, by cattle-herding, by archery, by royal service, or by any other craft, being afflicted by cold, afflicted by heat, suffering from contact with gadflies, mosquitoes, wind, sun, and reptiles, dying from hunger and thirst; this too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

If, Mahānāma, when that clansman strives, endeavours, and makes an effort thus, those riches do not come to be achieved, he sorrows, becomes weary, laments, beats his breast, and falls into confusion - 'My exertion has been in vain, my effort has been fruitless.' This too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

If, Mahānāma, when that clansman strives, endeavours, and makes an effort thus, those riches come to be achieved, Due to protecting these possessions he experiences suffering and displeasure - 'May my possessions not be taken by kings, not be taken by thieves, not be burnt by fire, not be carried away by water, not be taken by unloved heirs.' Even though he guards and protects those possessions thus, kings take them, or thieves take them, or fire burns them, or water carries them away, or unloved heirs take them. He sorrows, becomes weary, laments, beats his breast, and falls into confusion - 'What was mine, that too is no more.' This too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, Mahānāma, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, kings dispute with kings, nobles dispute with nobles, brahmins dispute with brahmins, householders dispute with householders, mother disputes with son, son disputes with mother, father disputes with son, son disputes with father, brother disputes with brother, brother disputes with sister, sister disputes with brother, friend disputes with friend. They, having fallen into quarrels, strife and disputes, attack one another with fists, clods of earth, sticks, and weapons. There they meet death or deadly pain. This too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, Mahānāma, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, having taken up sword and shield, having strapped on bow and quiver, they charge into battle from both sides while arrows are flying, spears are flying, and swords are flashing. There they are pierced by arrows, pierced by spears, and have their heads cut off by swords. There they meet death or deadly pain. This too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, Mahānāma, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, having taken up sword and shield, having strapped on bow and quiver, they charge into bastions plastered with mud while arrows are flying, spears are flying, and swords are flashing. There they are pierced by arrows, pierced by spears, have dung thrown at them, are crushed by the stampede, and have their heads cut off by swords. There they meet death or deadly pain. This too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, Mahānāma, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, they break into houses, plunder wealth, commit burglary, wait in ambush, and go to others' wives. Having caught them, kings inflict various punishments - they beat them with whips, beat them with canes, beat them with clubs; they cut off their hands, cut off their feet, cut off their hands and feet, cut off their ears, cut off their nose, cut off their ears and nose; they subject them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, they pour hot oil over them, have them devoured by dogs, impale them alive on stakes, and cut off their head with a sword. There they meet death or deadly pain. This too, Mahānāma, is a danger of sensual pleasures that is directly visible, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

"And furthermore, Mahānāma, with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures, they engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, they are reborn in a plane of misery, a bad destination, a lower realm, in hell. This too, Mahānāma, is a danger of sensual pleasures pertaining to the future life, a mass of suffering with sensual pleasures as cause, sensual pleasures as source, sensual pleasures as basis, the cause being simply sensual pleasures.

179. "On one occasion, Mahānāma, I was dwelling at Rājagaha on Vulture Peak Mountain. Now on that occasion several Nigaṇṭhas on the Black Rock on the slope of Isigili were standing erect, refusing to sit down, experiencing painful, sharp, severe, acute feelings due to exertion. Then, Mahānāma, having emerged from seclusion in the evening, I approached those Nigaṇṭhas at the Black Rock on the slope of Isigili; having approached, I said this to those Nigaṇṭhas - 'Why, friends, are you Nigaṇṭhas standing erect, refusing to sit down, experiencing painful, sharp, severe, acute feelings due to exertion?' When this was said, Mahānāma, those Nigaṇṭhas said this to me - 'Friend, Nigaṇṭha Nāṭaputta claims to be omniscient and all-seeing and 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: 'You Nigaṇṭhas have done evil actions in the past; exhaust them with these severe austerities. And when you are here and now restrained in body, restrained in speech, restrained in mind - this is the non-doing of evil action for the future. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.' And this is pleasing and agreeable to us, and we approve of it."

180. When this was said, Mahānāma, I said this to those Nigaṇṭhas - 'But do you, friend Nigaṇṭhas, know - whether we existed in the past or did not exist?' 'Indeed not, friend.' 'But do you, friend Nigaṇṭhas, know - whether we did evil actions in the past or did not do them?' 'Indeed not, friend.' 'But do you, friend Nigaṇṭhas, know - what kind of evil actions we did?' 'Indeed not, friend.' 'But do you, friend Nigaṇṭhas, know - how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted?' 'Indeed not, friend.' 'But do you, friend Nigaṇṭhas, know - the abandoning of unwholesome states and the acquisition of wholesome states in this very life?' 'Indeed not, friend.'

'So indeed, friend Nigaṇṭhas, you do not know - 'You do not know whether we existed in the past or did not exist,' 'You do not know whether we did evil actions in the past or did not do them,' 'You do not know what kind of evil actions we did,' 'how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted.' You do not know - the abandoning of unwholesome states and the acquisition of wholesome states in this very life. This being so, friend Nigaṇṭhas, do those in the world who are cruel, bloody-handed, and engaged in brutal actions, when reborn among humans, go forth among the Nigaṇṭhas? 'Friend Gotama, happiness is not to be attained through happiness; happiness is to be attained through pain. If, friend Gotama, happiness were to be attained through happiness, King Seniya Bimbisāra of Magadha would attain happiness, King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama.'

'Surely the venerable Nigaṇṭhas have spoken these words hastily, without reflection - 'Friend Gotama, happiness is not to be attained through happiness; happiness is to be attained through pain. If, friend Gotama, happiness were to be attained through happiness, King Seniya Bimbisāra of Magadha would attain happiness, King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama.' Rather, I should be questioned about this - 'Who dwells more happily, King Seniya Bimbisāra of Magadha or the venerable Gotama?' Indeed, friend Gotama, we have spoken these words hastily, without reflection: 'Friend Gotama, happiness is not to be attained through happiness; happiness is to be attained through pain; if, friend Gotama, happiness were to be attained through happiness, King Seniya Bimbisāra of Magadha would attain happiness, King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama.' But let that be, now we ask the venerable Gotama - 'Who dwells more happily, King Seniya Bimbisāra of Magadha or the venerable Gotama?'

'Then, friend Nigaṇṭhas, I shall question you about this very matter. Answer as you think fit. "What do you think, friend Jains, can King Seniya Bimbisāra of Magadha, without moving his body, without uttering speech, dwell experiencing exclusively happiness for seven days and nights?" 'Indeed not, friend.'

"What do you think, friend Jains, can King Seniya Bimbisāra of Magadha, without moving his body, without uttering speech, for six days and nights...pe... five days and nights... four days and nights... three days and nights... two days and nights... dwell experiencing exclusively happiness for one day and night?" 'Indeed not, friend.'

"Friend Jains, I can, without moving my body, without uttering speech, dwell experiencing exclusively happiness for one day and night. "Friend Jains, I can, without moving my body, without uttering speech, for two days and nights... three days and nights... four days and nights... five days and nights... six days and nights... dwell experiencing exclusively happiness for seven days and nights. What do you think, friend Jains, when this is so, who dwells more happily, King Seniya Bimbisāra of Magadha or I?" 'When this is so, the venerable Gotama dwells more happily than King Seniya Bimbisāra of Magadha.'

This is what the Blessed One said. Delighted, Mahānāma the Sakyan rejoiced in what the Blessed One had said.

The Lesser Discourse on the Mass of Suffering is concluded as the fourth.

5.

The Discourse on Inference

181. Thus have I heard - On one occasion the Venerable Mahāmoggallāna was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

"Friends, if a monk invites - 'Let the venerable ones speak to me, I am one to be spoken to by the venerable ones', yet he is difficult to admonish, possessed of qualities that make him difficult to admonish, impatient, and one who takes instruction wrongly, then his fellow monks do not consider him one who should be spoken to, nor do they consider him one who should be instructed, nor do they consider him a person in whom confidence should be placed.

And what, friend, are the qualities that make one difficult to admonish? Here, friend, a monk has evil desires and has come under the power of evil desires. Friend, that a monk has evil desires and has come under the power of evil desires - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk exalts himself and disparages others. Friend, when a monk exalts himself and disparages others - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is prone to anger and overcome by anger. Friend, when a monk is prone to anger and overcome by anger - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is prone to anger and because of anger is resentful. Friend, when a monk is prone to anger and because of anger is resentful - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is prone to anger and because of anger is hostile. Friend, when a monk is prone to anger and because of anger is hostile - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is prone to anger and utters words bordering on anger. Friend, when a monk is prone to anger and utters words bordering on anger - this too is a state that makes one difficult to admonish.

Furthermore, friend, when a monk is accused by an accuser, he attacks the accuser in return. Friend, when a monk is accused by an accuser, he attacks the accuser in return - this too is a state that makes one difficult to admonish.

Furthermore, friend, when a monk is accused by an accuser, he disparages the accuser. Friend, when a monk is accused by an accuser, he disparages the accuser - this too is a state that makes one difficult to admonish.

Furthermore, friend, when a monk is accused by an accuser, he makes a counter-accusation against the accuser. Friend, when a monk is accused by an accuser, he makes a counter-accusation against the accuser - this too is a state that makes one difficult to admonish.

Furthermore, friend, when a monk is accused by an accuser, he evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure. Friend, when a monk is accused by an accuser, he evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure - this too is a state that makes one difficult to admonish.

Furthermore, friend, when a monk is accused by an accuser, he cannot account for his conduct. Friend, when a monk is accused by an accuser, he cannot account for his conduct - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is contemptuous and insolent. Friend, that a monk is contemptuous and insolent - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is envious and miserly. Friend, that a monk is envious and miserly - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is crafty and deceitful. Friend, that a monk is crafty and deceitful - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk is stubborn and arrogant. Friend, that a monk is stubborn and arrogant - this too is a state that makes one difficult to admonish.

Furthermore, friend, a monk holds firmly to his own views, holds on tenaciously, and is difficult to release. When, friend, a monk holds firmly to his own views, holds on tenaciously, and is difficult to release - this too is a state that makes one difficult to admonish. These, friend, are called states that make one difficult to admonish.

182. "Friends, even if a monk does not invite - 'Let the venerable ones speak to me, I am one to be spoken to by the venerable ones', yet if he is easy to admonish, possessed of qualities that make him easy to admonish, patient, and one who takes instruction respectfully, then his fellow monks consider him one who should be spoken to, and they consider him one who should be instructed, and they consider him a person in whom confidence should be placed.

"And what, friend, are the qualities that make one easy to admonish? Here, friend, a monk does not have evil desires and has not come under the power of evil desires. Friend, that a monk does not have evil desires and has not come under the power of evil desires - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk does not exalt himself and does not disparage others. Friend, that a monk does not exalt himself and does not disparage others - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not prone to anger and not overcome by anger. Friend, that a monk is not prone to anger and not overcome by anger - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not prone to anger and not resentful because of anger. Friend, that a monk is not prone to anger and not resentful because of anger - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not prone to anger and not hostile because of anger. Friend, that a monk is not prone to anger and not hostile because of anger - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not prone to anger and does not utter words bordering on anger. Friend, that a monk is not prone to anger and does not utter words bordering on anger - this too is a state that makes for being easy to admonish.

Furthermore, friend, when a monk is accused by an accuser, he does not attack the accuser in return. Friend, when a monk is accused by an accuser, he does not attack the accuser in return - this too is a state that makes for being easy to admonish.

Furthermore, friend, when a monk is accused by an accuser, he does not disparage the accuser. Friend, when a monk is accused by an accuser, he does not disparage the accuser - this too is a state that makes for being easy to admonish.

Furthermore, friend, when a monk is accused by an accuser, he does not make a counter-accusation against the accuser. Friend, when a monk is accused by an accuser, he does not make a counter-accusation against the accuser - this too is a state that makes for being easy to admonish.

Furthermore, friend, when a monk is accused by an accuser, he does not evade the issue by bringing up another, does not lead the discussion astray, and does not display anger, hatred and displeasure. Friend, when a monk is accused by an accuser, he does not evade the issue by bringing up another, does not lead the discussion astray, and does not display anger, hatred and displeasure - this too is a state that makes for being easy to admonish.

Furthermore, friend, when a monk is accused by an accuser, he can account for his conduct. Friend, when a monk is accused by an accuser, he can account for his conduct - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not contemptuous and not insolent. Friend, when a monk is not contemptuous and not insolent - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not envious and not miserly. Friend, when a monk is not envious and not miserly - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is honest and not deceitful. Friend, that a monk is honest and not deceitful - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk is not stubborn and not arrogant. Friend, that a monk is not stubborn and not arrogant - this too is a state that makes for being easy to admonish.

Furthermore, friend, a monk does not hold firmly to his own views, does not hold on tenaciously, and is easy to release. Friend, that a monk does not hold firmly to his own views, does not hold on tenaciously, and is easy to release - this too is a state that makes for being easy to admonish. These, friend, are called states that make for being easy to admonish.

183. "Here, friend, a monk should make this inference about himself: 'This person who has evil desires and has come under the power of evil desires is disagreeable and unpleasant to me; if I too were to have evil desires and come under the power of evil desires, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not have evil desires, I will not come under the power of evil desires.'

'This person who praises himself and disparages others is disagreeable and unpleasant to me; if I too were to praise myself and disparage others, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not praise myself and will not disparage others.'

'This person who is prone to anger and overcome by anger is disagreeable and unpleasant to me. if I too were to be prone to anger and overcome by anger, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be prone to anger and will not be overcome by anger.'

'This person who is prone to anger and because of anger harbours resentment is disagreeable and unpleasant to me; if I too were to be prone to anger and resentful because of anger, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be prone to anger and will not be resentful because of anger.'

'This person who is prone to anger and hostile because of anger is disagreeable and unpleasant to me; if I too were to be prone to anger and hostile because of anger, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be prone to anger and will not be hostile because of anger.'

'This person who is prone to anger and utters words bordering on anger is disagreeable and unpleasant to me; if I too were to be prone to anger and utter words bordering on anger, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be prone to anger and will not utter words bordering on anger.'

'This person who, when accused by an accuser, attacks the accuser in return, is disagreeable and unpleasant to me; if I too, when accused by an accuser, were to attack the accuser in return, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'When accused by an accuser, I will not attack the accuser in return.'

'This person who, when accused by an accuser, disparages the accuser, is disagreeable and unpleasant to me; if I too, when accused by an accuser, were to disparage the accuser, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'When accused by an accuser, I will not disparage the accuser.'

'This person who, when accused by an accuser, makes a counter-accusation against the accuser, is disagreeable and unpleasant to me; if I too, when accused by an accuser, were to make a counter-accusation against the accuser, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'When accused by an accuser, I will not make a counter-accusation against the accuser.'

'This person who, when accused by an accuser, evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure, is disagreeable and unpleasant to me; if I too, when accused by an accuser, were to evade the issue by bringing up another, lead the discussion astray, and display anger, hatred and displeasure, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'When accused by an accuser, I will not evade the issue by bringing up another, I will not lead the discussion astray, and I will not display anger, hatred and displeasure.'

'This person who, when accused by an accuser, cannot account for his conduct, is disagreeable and unpleasant to me; if I too, when accused by an accuser, were unable to account for my conduct, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'When accused by an accuser, I will be able to account for my conduct.'

'This person who is contemptuous and insolent is disagreeable and unpleasant to me; if I too were to be contemptuous and insolent, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be contemptuous and will not be insolent.'

'This person who is envious and miserly is disagreeable and unpleasant to me; if I too were to be envious and miserly, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be envious and will not be miserly.'

'This person who is crafty and deceitful is disagreeable and unpleasant to me; if I too were to be crafty and deceitful, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be crafty and will not be deceitful.'

'This person who is stubborn and arrogant is disagreeable and unpleasant to me; if I too were to be stubborn and arrogant, I too would be disagreeable and unpleasant to others.' Friend, knowing this, a monk should arouse the thought: 'I will not be stubborn and will not be arrogant.'

'This person who holds firmly to his own views, holds on tenaciously, and is difficult to release is disagreeable and unpleasant to me; if I too were to hold firmly to my own views, hold on tenaciously, and be difficult to release, I too would be disagreeable and unpleasant to others. Friend, knowing this, a monk should arouse the thought: 'I will not hold firmly to my own views, I will not hold on tenaciously, and I will be easy to release.'

184. "Here, friend, a monk should reflect upon himself thus: 'Am I one who has evil desires and has come under the power of evil desires?' If, friend, upon reflection, a monk knows thus: 'I am one who has evil desires and has come under the power of evil desires,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who has evil desires and has not come under the power of evil desires,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who exalts myself and disparages others?' If, friend, upon reflection, a monk knows thus: 'I am one who exalts myself and disparages others,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who exalts myself and does not disparage others,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is prone to anger and overcome by anger?' If, friend, upon reflection, a monk knows thus: 'I am one who is prone to anger and overcome by anger,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who is prone to anger and overcome by anger,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is prone to anger and resentful because of anger?' If, friend, upon reflection, a monk knows thus: 'I am one who is prone to anger and resentful because of anger,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who is prone to anger and resentful because of anger,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is prone to anger and hostile because of anger?' If, friend, upon reflection, a monk knows thus: 'I am one who is prone to anger and hostile because of anger,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who is prone to anger and hostile because of anger,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is prone to anger and utters words bordering on anger?' If, friend, upon reflection, a monk knows thus: 'I am one who is prone to anger and utters words bordering on anger,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who is prone to anger and does not utter words bordering on anger,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'When accused by an accuser, do I attack the accuser in return?' If, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I attack the accuser in return,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I do not attack the accuser in return,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'When accused by an accuser, do I disparage the accuser?' If, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I disparage the accuser,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I do not disparage the accuser,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'When accused by an accuser, do I make a counter-accusation against the accuser?' If, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I make a counter-accusation against the accuser,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I do not make a counter-accusation against the accuser,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'When accused by an accuser, do I evade the issue by bringing up another, lead the discussion astray, and display anger, hatred and displeasure?' If, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I evade the issue by bringing up another, lead the discussion astray, and display anger, hatred and displeasure,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I do not evade the issue by bringing up another, do not lead the discussion astray, and do not display anger, hatred and displeasure,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'When accused by an accuser, am I unable to account for my conduct?' If, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I am unable to account for my conduct,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'When accused by an accuser, I can account for my conduct,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is contemptuous and insolent?' If, friend, upon reflection, a monk knows thus: 'I am one who is contemptuous and insolent,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who is contemptuous and insolent,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is envious and miserly?' If, friend, upon reflection, a monk knows thus: 'I am one who is envious and miserly,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not envious and not miserly,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is crafty and deceitful?' If, friend, upon reflection, a monk knows thus: 'I am one who is crafty and deceitful,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not crafty and not deceitful,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who is stubborn and arrogant?' If, friend, upon reflection, a monk knows thus: 'I am one who is stubborn and arrogant,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not stubborn and not arrogant,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Furthermore, friend, a monk should reflect upon himself thus: 'Am I one who holds firmly to my own views, holds on tenaciously, and is difficult to release?' If, friend, upon reflection, a monk knows thus: 'I am one who holds firmly to my own views, holds on tenaciously, and is difficult to release,' then, friend, that monk should strive for the abandoning of those evil unwholesome states. But if, friend, upon reflection, a monk knows thus: 'I am not one who holds firmly to my own views, does not hold on tenaciously, and is easy to release,' then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"If, friend, upon reflection, a monk sees that all these evil unwholesome states are not yet abandoned in himself, then, friend, that monk should strive for the abandoning of all these evil unwholesome states. But if, friend, upon reflection, a monk sees that all these evil unwholesome states are abandoned in himself, then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

"Just as, friend, if a woman or man, young, youthful, and fond of ornaments, examining their own facial reflection in a pure, bright mirror or in a bowl of clear water, if they see any dirt or blemish there, they strive for the removal of that dirt or blemish; and if they do not see any dirt or blemish there, they are pleased: 'It is a gain for me, I am pure indeed.' Even so, friend, if upon reflection a monk sees that all these evil unwholesome states are not yet abandoned in himself, then, friend, that monk should strive for the abandoning of all these evil unwholesome states. But if, friend, upon reflection, a monk sees that all these evil unwholesome states are abandoned in himself, then, friend, that monk should dwell with that rapture and gladness, training day and night in wholesome states."

This is what the Venerable Mahāmoggallāna said. Those monks delighted in what the Venerable Mahāmoggallāna had said.

The Discourse on Inference is concluded, the fifth.

6.

The Discourse on Mental Rigidity

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

"Monks, for any monk in whom the five kinds of mental barrenness have not been abandoned and the five mental shackles have not been cut off, that he should achieve growth, increase and expansion in this Teaching and discipline - this is impossible. This is not a possible position.

"What are the five kinds of mental barrenness that are not abandoned? Here, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher. When, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this first mental barrenness remains unabandoned in him.

Furthermore, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teaching... etc... this second mental barrenness remains unabandoned in him.

Furthermore, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the Community...etc... this third mental barrenness remains unabandoned in him.

Furthermore, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the training. When, monks, a monk is doubtful, perplexed, unresolved, and unconvinced about the training, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this fourth mental barrenness remains unabandoned in him.

Furthermore, monks, a monk 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 fifth mental barrenness remains unabandoned in him. These five kinds of mental barrenness are not abandoned in him.

186. "What are the five mental shackles that are not cut off in him? 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 first mental shackle remains uncut in him.

"Furthermore, monks, a monk is not devoid of lust for the body...etc... thus this second mental shackle remains uncut in him.

"Furthermore, monks, a monk is not devoid of lust for form...etc... thus this third mental shackle remains uncut in him.

Furthermore, monks, a monk, 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. When, monks, a monk, 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, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this fourth mental shackle remains uncut in him.

Furthermore, 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.' 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 fifth mental shackle remains uncut in him. These five mental shackles are not cut off in him.

"Monks, for any monk in whom these five kinds of mental barrenness have not been abandoned and these five mental shackles have not been cut off, that he should achieve growth, increase and expansion in this Teaching and discipline - This is not a possible position.

187. "Monks, for any monk in whom the five kinds of mental barrenness have been abandoned and the five mental shackles have been well cut off, that he should achieve growth, increase and expansion in this Teaching and discipline - This is indeed a possible position.

"What are the five kinds of mental barrenness that are abandoned? Here, monks, a monk is not doubtful, not perplexed, is resolved and convinced about the Teacher. When, monks, a monk is not doubtful, not perplexed, is resolved and convinced about the Teacher, his mind inclines towards ardor, pursuit, perseverance, and striving. When his mind inclines towards ardor, pursuit, perseverance, and striving, this first mental barrenness is abandoned in him.

Furthermore, monks, a monk is not doubtful, not perplexed, is resolved and convinced about the Teaching...etc... this second mental barrenness is abandoned in him.

Furthermore, monks, a monk is not doubtful, not perplexed, is resolved and convinced about the Community...etc... this third mental barrenness is abandoned in him.

Furthermore, monks, a monk is not doubtful, not perplexed, is resolved and convinced about the training...etc... this fourth mental barrenness is abandoned in him.

Furthermore, monks, a monk is not angry and not displeased with his fellow monks, without a resentful heart, not hardened. When, monks, a monk is not angry and not displeased with his fellow monks, without a resentful heart, not hardened, his mind inclines towards ardor, pursuit, perseverance, and striving. When his mind inclines towards ardor, pursuit, perseverance, and striving, this fifth mental barrenness is abandoned in him. These five kinds of mental barrenness are abandoned in him.

188. "What are the five mental shackles that are well cut off in him? Here, monks, a monk is devoid of lust for sensual pleasures, devoid of desire, devoid of affection, devoid of thirst, devoid of passion, devoid of craving. When, monks, a monk is devoid of lust for sensual pleasures, devoid of desire, devoid of affection, devoid of thirst, devoid of passion, devoid of craving, his mind inclines towards ardor, pursuit, perseverance, and striving. When his mind inclines towards ardor, pursuit, perseverance, and striving, this first mental shackle is well cut off in him.

"Furthermore, monks, a monk is devoid of lust for the body...etc... devoid of lust for form...etc... does not live devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as his belly can hold. When, monks, a monk does not live devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness, having eaten as much as his belly can hold, his mind inclines towards ardor, pursuit, perseverance, and striving. When his mind inclines towards ardor, pursuit, perseverance, and striving, this fourth mental shackle is well cut off in him.

Furthermore, monks, a monk does not live 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 does not live 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 inclines towards ardor, pursuit, perseverance, and striving. When his mind inclines towards ardor, pursuit, perseverance, and striving, this fifth mental shackle is well cut off in him. These five mental shackles are well cut off in him.

"Monks, for any monk in whom these five kinds of mental barrenness have been abandoned and these five mental shackles have been well cut off, that he should achieve growth, increase and expansion in this Teaching and discipline - This is indeed a possible position.

189. He develops the basis for spiritual power endowed with concentration due to desire and formations of striving, develops the basis for spiritual power endowed with concentration due to energy and formations of striving, develops the basis for spiritual power endowed with concentration due to mind and formations of striving, develops the basis for spiritual power endowed with concentration due to investigation and formations of striving, with enthusiasm as the fifth. Monks, a monk endowed with these fifteen factors including enthusiasm is capable of breakthrough, capable of enlightenment, capable of attaining the unsurpassed security from bondage. Just as, monks, eight or ten or twelve eggs of a hen. These would be properly sat upon, properly warmed, properly developed by that hen. Even though such a wish might not arise in that hen: 'Oh, may these chicks break through the egg shell with their claws or beaks and emerge safely!' Yet those chicks are capable of breaking through the egg shell with their claws or beaks and emerging safely. Even so, monks, a monk endowed with these fifteen factors including enthusiasm is capable of breakthrough, capable of enlightenment, capable of attaining the unsurpassed security from bondage.

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

The Discourse on Mental Rigidity is concluded as the sixth.

7.

The Discourse on the Deep Forest

190. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the method regarding forest dwellings. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

191. Here, monks, a monk dwells in dependence on a certain forest wilderness. While dwelling in dependence on that forest wilderness, his unmaintained mindfulness does not become maintained, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, and he does not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty. That monk should reflect thus: 'I am dwelling in dependence on this forest wilderness, and while dwelling in dependence on this forest wilderness, my unmaintained mindfulness does not become maintained, my unconcentrated mind does not become concentrated, my undestroyed taints do not come to destruction, and I do not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty.' That monk, monks, should depart from that forest wilderness either during the night or during the day; he should not stay there.

192. Here again, monks, a monk dwells in dependence on a certain forest wilderness. While dwelling in dependence on that forest wilderness, his unmaintained mindfulness does not become maintained, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, and he does not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come to him with little difficulty. That monk should reflect thus: 'I am dwelling in dependence on this forest wilderness. While dwelling in dependence on this forest wilderness, my unmaintained mindfulness does not become maintained, my unconcentrated mind does not become concentrated, my undestroyed taints do not come to destruction, and I do not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come to him with little difficulty. But I did not go forth from home into homelessness for the sake of robes, nor for the sake of almsfood... etc... nor for the sake of lodging... etc... nor for the sake of medicinal requisites did I go forth from home into homelessness. Yet while dwelling in dependence on this forest wilderness, my unmaintained mindfulness does not become maintained, my unconcentrated mind does not become concentrated, my undestroyed taints do not come to destruction, and I do not attain the unsurpassed security from bondage.' That monk, monks, should depart from that forest wilderness after reflection; he should not stay there.

193. Here again, monks, a monk dwells in dependence on a certain forest wilderness. While dwelling in dependence on that forest wilderness, his unmaintained mindfulness becomes maintained, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, and he attains the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty. That monk should reflect thus: 'I am dwelling in dependence on this forest wilderness. While dwelling in dependence on this forest wilderness, my unmaintained mindfulness becomes maintained, my unconcentrated mind becomes concentrated, my undestroyed taints come to destruction, and I attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty. But I did not go forth from home into homelessness for the sake of robes, nor for the sake of almsfood... etc... nor for the sake of lodging... etc... nor for the sake of medicinal requisites did I go forth from home into homelessness. Yet while dwelling in dependence on this forest wilderness, my unmaintained mindfulness becomes maintained, my unconcentrated mind becomes concentrated, my undestroyed taints come to destruction, and I attain the unsurpassed security from bondage.' That monk, monks, should stay in that forest wilderness after reflection; he should not depart.

194. Here again, monks, a monk dwells in dependence on a certain forest wilderness. While dwelling in dependence on that forest wilderness, his unmaintained mindfulness becomes maintained, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, and he attains the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come to him with little difficulty. That monk should reflect thus: 'I am dwelling in dependence on this forest wilderness. While dwelling in dependence on this forest wilderness, my unmaintained mindfulness becomes maintained, my unconcentrated mind becomes concentrated, my undestroyed taints come to destruction, and I attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with little difficulty.' That monk, monks, should stay in that forest wilderness for life; he should not depart.

195. Here, monks, a monk dwells in dependence on a certain village... etc... dwells in dependence on a certain town... etc... dwells in dependence on a certain city... etc... dwells in dependence on a certain country... etc... dwells in dependence on a certain person. While dwelling in dependence on that person, his unmaintained mindfulness does not become maintained, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, and he does not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty. That monk should reflect thus: 'I am dwelling in dependence on this person. While dwelling in dependence on this person, my unmaintained mindfulness does not become maintained, my unconcentrated mind does not become concentrated, my undestroyed taints do not come to destruction, and I do not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty.' That monk, monks, should depart from that person without taking leave either during the night or during the day; he should not follow him.

196. Here again, monks, a monk dwells in dependence on a certain person. While dwelling in dependence on that person, his unmaintained mindfulness does not become maintained, his unconcentrated mind does not become concentrated, his undestroyed taints do not come to destruction, and he does not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come to him with little difficulty. That monk should reflect thus: 'I am dwelling in dependence on this person. While dwelling in dependence on this person, my unmaintained mindfulness does not become maintained, my unconcentrated mind does not become concentrated, my undestroyed taints do not come to destruction, and I do not attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come to him with little difficulty. But I did not go forth from home into homelessness for the sake of robes, nor for the sake of almsfood... etc... nor for the sake of lodging... etc... nor for the sake of medicinal requisites did I go forth from home into homelessness. Yet while dwelling in dependence on this person, my unmaintained mindfulness does not become maintained, my unconcentrated mind does not become concentrated, my undestroyed taints do not come to destruction, and I do not attain the unsurpassed security from bondage.' That monk, monks, should depart from that person after reflection; he should not follow him.

197. Here again, monks, a monk dwells in dependence on a certain person. While dwelling in dependence on that person, his unmaintained mindfulness becomes maintained, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, and he attains the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty. That monk should reflect thus: 'I am dwelling in dependence on this person. While dwelling in dependence on this person, my unmaintained mindfulness becomes maintained, my unconcentrated mind becomes concentrated, my undestroyed taints come to destruction, and I attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with difficulty. But I did not go forth from home into homelessness for the sake of robes, nor for the sake of almsfood... etc... nor for the sake of lodging... etc... nor for the sake of medicinal requisites did I go forth from home into homelessness. Yet while dwelling in dependence on this person, my unmaintained mindfulness becomes maintained, my unconcentrated mind becomes concentrated, my undestroyed taints come to destruction, and I attain the unsurpassed security from bondage.' That monk, monks, should stay with that person after reflection; he should not depart.

198. Here again, monks, a monk dwells in dependence on a certain person. While dwelling in dependence on that person, his unmaintained mindfulness becomes maintained, his unconcentrated mind becomes concentrated, his undestroyed taints come to destruction, and he attains the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come to him with little difficulty. That monk should reflect thus: 'I am dwelling in dependence on this person. While dwelling in dependence on this person, my unmaintained mindfulness becomes maintained, my unconcentrated mind becomes concentrated, my undestroyed taints come to destruction, and I attain the unsurpassed security from bondage. And those life requisites that should be obtained by one gone forth - robes, almsfood, lodging, and medicinal requisites - these come with little difficulty.' That monk, monks, should stay with that person for life; he should not depart, even if dismissed.

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

The Discourse on the Deep Forest is concluded as the seventh.

8.

The Discourse on The Honey Ball

199. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Kapilavatthu for alms. Having walked for alms in Kapilavatthu and returned from the alms round after the meal, he approached the Great Wood for the day's abiding. Having entered the Great Wood, he sat down for the day's abiding at the foot of a young beluva tree. Daṇḍapāṇi the Sakyan too, while walking and wandering about on a stroll, approached the Great Wood. Having entered the Great Wood, he approached the beluva tree where the Blessed One was; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, leaning on his staff, he stood to one side. Standing to one side, Daṇḍapāṇi the Sakyan said this to the Blessed One - "What does the ascetic assert, what does he proclaim?" "Friend, in such a way that in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, one does not dispute with anyone in the world, and in such a way that perceptions do not obsess that brahmin who dwells detached from sensual pleasures, without doubts, with remorse cut off, free from craving for existence and non-existence - that is what I assert, friend, that is what I proclaim."

When this was said, Daṇḍapāṇi the Sakyan shook his head, wagged his tongue, raised his brow into three furrows, and departed leaning on his staff.

200. Then the Blessed One, having emerged from seclusion in the evening, approached the Banyan Park; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Here, monks, having dressed in the morning and taking my bowl and robe, I entered Kapilavatthu for alms. Having walked for alms in Kapilavatthu and returned from the alms round after the meal, I approached the Great Wood for the day's abiding. Having entered the Great Wood, I sat down for the day's abiding at the foot of a young beluva tree. Daṇḍapāṇi the Sakyan too, monks, while walking and wandering about on a stroll, approached the Great Wood. Having entered the Great Wood, he approached the beluva tree where I was; having approached, he exchanged greetings with me. After exchanging courteous and cordial greetings, leaning on his staff, he stood to one side. Standing to one side, monks, Daṇḍapāṇi the Sakyan said this to me - 'What does the ascetic assert, what does he proclaim?'

"When this was said, monks, I said this to Daṇḍapāṇi the Sakyan - "Friend, in such a way that in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, one does not dispute with anyone in the world, and in such a way that perceptions do not obsess that brahmin who dwells detached from sensual pleasures, without doubts, with remorse cut off, free from craving for existence and non-existence - that is what I assert, friend, that is what I proclaim." "When this was said, monks, Daṇḍapāṇi the Sakyan shook his head, wagged his tongue, raised his brow into three furrows, and departed leaning on his staff."

201. When this was said, a certain monk said this to the Blessed One - "But what, Venerable Sir, does the Blessed One declare that makes him not dispute with anyone in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans? And how is it, Venerable Sir, that perceptions do not obsess the Blessed One - that brahmin who dwells detached from sensual pleasures, without doubts, with remorse cut off, free from craving for existence and non-existence?" "Monk, from whatever source conceptual proliferations and perceptions assail a person, if there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendency to lust, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to desire for existence, the underlying tendency to ignorance; this is the end of taking up rods and weapons, of quarrels, disputes, arguments, strife, divisive speech, and false speech. Here these evil unwholesome states cease without remainder." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

202. Then, soon after the Blessed One had left, this occurred to those monks - "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monk, from whatever source conceptual proliferations and perceptions assail a person, if there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendencies to lust... etc... Here these evil unwholesome states cease without remainder.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?" Then it occurred to those monks: "The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter."

Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged greetings with the Venerable Mahākaccāna. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna - "Friend Kaccāna, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monk, from whatever source conceptual proliferations and perceptions assail a person, if there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendencies to lust... etc... Here these evil unwholesome states cease without remainder.' Friend Kaccāna, soon after the Blessed One had left, this occurred to us - 'The Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - "Monk, from whatever source conceptual proliferations and perceptions assail a person. if there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendencies to lust... etc... here these evil unwholesome states cease without remainder." Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning? Friend Kaccāna, this occurred to us - 'The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks, and the Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter.' Let the Venerable Mahākaccāna explain it."

203. "Friends, suppose a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the root and trunk of a great standing tree possessing heartwood, and think that heartwood should be sought among its branches and leaves; such is the case with you venerable ones who, though face to face with the Teacher, think that you should ask us about this matter, having passed over the Blessed One. Friends, that Blessed One knows what is to be known, sees what is to be seen, he has become vision, become knowledge, become the Teaching, become Brahmā, he is the proclaimer, the expounder, the bringer of meaning, the giver of the Deathless, the lord of the Teaching, the Truth Finder. That was the time when you should have asked the Blessed One about this matter. As the Blessed One would have explained it to you, so you should have remembered it." "Indeed, friend Kaccāna, the Blessed One knows what is to be known, sees what is to be seen, he has become vision, become knowledge, become the Teaching, become Brahmā, he is the proclaimer, the expounder, the bringer of meaning, the giver of the Deathless, the lord of the Teaching, the Truth Finder. That was the time when we should have asked the Blessed One about this matter. As the Blessed One would have explained it to us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks, and the Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let the Venerable Mahākaccāna explain it without finding it troublesome." "Then listen, friends, attend carefully, I shall speak." "Yes, friend," those monks replied to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this:

204. "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monk, from whatever source conceptual proliferations and perceptions assail a person, If there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendencies to lust... etc... Here these evil unwholesome states cease without remainder.' Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning thus:

"Friends, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one mentally proliferates; from that source conceptual proliferations and perceptions assail a person in regard to forms cognizable by the eye pertaining to the past, future, and present. Friends, dependent on the ear and sounds, ear-consciousness arises... etc... Friends, dependent on the nose and odours, nose-consciousness arises... etc... Friends, dependent on the tongue and tastes, tongue-consciousness arises... etc... Friends, dependent on the body and tactile objects, body-consciousness arises... etc... Friends, dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises; what one feels, one perceives; what one perceives, one thinks about; what one thinks about, one mentally proliferates; from that source conceptual proliferations and perceptions assail a person in regard to mind-objects cognizable by the mind pertaining to the past, future, and present.

"Friends, that when there is eye, when there is form, when there is eye-consciousness, one will describe a description of contact - This is indeed a possible position. That when there is a description of contact, one will describe a description of feeling - This is indeed a possible position. That when there is a description of feeling, one will describe a description of perception - This is indeed a possible position. That when there is a description of perception, one will describe a description of thought - This is indeed a possible position. That when there is a description of thought, one will describe a description of the occurrence of proliferated perceptions and notions - This is indeed a possible position. "Friends, that when there is ear, when there is sound...etc... when there is nose, when there is odour...etc... when there is tongue, when there is taste...etc... when there is body, when there is tactile object...etc... when there is mind, when there is mind-object, when there is mind-consciousness, one will describe a description of contact - This is indeed a possible position. That when there is a description of contact, one will describe a description of feeling - This is indeed a possible position. That when there is a description of feeling, one will describe a description of perception - This is indeed a possible position. That when there is a description of perception, one will describe a description of thought - This is indeed a possible position. That when there is a description of thought, one will describe a description of the occurrence of proliferated perceptions and notions - This is indeed a possible position.

"Friends, that when there is no eye, when there is no form, when there is no eye-consciousness, one will describe a description of contact - This is not a possible position. That when there is no description of contact, one will describe a description of feeling - This is not a possible position. That when there is no description of feeling, one will describe a description of perception - This is not a possible position. That when there is no description of perception, one will describe a description of thought - This is not a possible position. That when there is no description of thought, one will describe a description of the occurrence of proliferated perceptions and notions - This is not a possible position. Friends, that when there is no ear, when there is no sound...etc... when there is no nose, when there is no odour...etc... when there is no tongue, when there is no taste...etc... when there is no body, when there is no tactile object...etc... when there is no mind, when there is no mind-object, when there is no mind-consciousness, one will describe a description of contact - This is not a possible position. That when there is no description of contact, one will describe a description of feeling - This is not a possible position. That when there is no description of feeling, one will describe a description of perception - This is not a possible position. That when there is no description of perception, one will describe a description of thought - This is not a possible position. That when there is no description of thought, one will describe a description of the occurrence of proliferated perceptions and notions - This is not a possible position.

"Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - "Monk, from whatever source conceptual proliferations and perceptions assail a person, if there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendencies to lust... etc... Here these evil unwholesome states cease without remainder." Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning thus. If you wish, venerable ones, you may approach the Blessed One and question him about this matter. As the Blessed One explains it to us, so you should remember it."

205. Then those monks, having delighted in and approved of the Venerable Mahākaccāna's words, rose from their seats and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the Blessed One gave us this synopsis in brief and, without explaining the meaning in detail, rose from his seat and entered his dwelling - 'Monk, from whatever source conceptual proliferations and perceptions assail a person, if there is nothing there to be delighted in, welcomed, and held to, this is the end of the underlying tendencies to lust... etc... Here these evil unwholesome states cease without remainder.' Then, Venerable Sir, soon after the Blessed One had left, this occurred to us: 'The Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - "Monk, from whatever source conceptual proliferations and perceptions assail a person. if there is nothing there to be delighted in, welcomed, and held to, This is the end of the underlying tendency to lust, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to desire for existence, the underlying tendency to ignorance, the end of taking up rods and weapons, of quarrels, disputes, arguments, strife, divisive speech, and false speech. Here these evil unwholesome states cease without remainder." Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?' Then, Venerable Sir, this occurred to us: 'The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks, and the Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter.' Then, Venerable Sir, we approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. Venerable Sir, the meaning was explained to us by the Venerable Mahākaccāna with these aspects, these terms, and these phrases." "Monks, Mahākaccāna is wise; monks, Mahākaccāna has great wisdom. If you had asked me about this meaning, monks, I would have explained it in exactly the same way that Mahākaccāna has explained it. This indeed is the meaning of it. Thus you should remember it."

When this was said, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, just as a person overcome by hunger and weakness might find a honey ball, and wherever he might taste it, he would experience its sweet, delectable taste. Even so, Venerable Sir, a monk of capable nature, wherever he might examine with wisdom the meaning of this exposition of the Teaching, he would gain delight, he would gain confidence of mind. What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching simply as 'The Honey Ball Exposition'."

This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Discourse on The Honey Ball, the eighth, is concluded.

9.

The Discourse on Two Kinds of Thought

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

"Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What if I were to dwell having divided thoughts into two groups?' And I, monks, took the thought of sensual pleasure, the thought of ill will, and the thought of harmfulness - I made this one group; and the thought of renunciation, the thought of non-ill will, and the thought of harmlessness - I made this the second group.

207. "Monks, as I dwelt thus diligent, ardent, and resolute, a thought of sensual pleasure arose in me. I understood thus: 'This thought of sensual pleasure has arisen in me. And this leads to my own affliction, to others' affliction, and to the affliction of both; it obstructs wisdom, causes vexation, and does not lead to Nibbāna.' Monks, when I considered: 'This leads to my own affliction,' it subsided; Monks, when I considered: 'This leads to others' affliction,' it subsided; Monks, when I considered: 'This leads to the affliction of both,' it subsided; Monks, when I considered: 'This obstructs wisdom, causes vexation, and does not lead to Nibbāna,' it subsided. Monks, whenever a thought of sensual pleasure arose, I abandoned it, removed it, and eliminated it.

208. "Monks, as I dwelt thus diligent, ardent, and resolute, a thought of ill will arose in me...etc... a thought of harmfulness arose. I understood thus: 'This thought of harmfulness has arisen in me. And this leads to my own affliction, to others' affliction, and to the affliction of both; it obstructs wisdom, causes vexation, and does not lead to Nibbāna.' Monks, when I considered: 'This leads to my own affliction,' it subsided; Monks, when I considered: 'This leads to others' affliction,' it subsided; Monks, when I considered: 'This leads to the affliction of both,' it subsided; Monks, when I considered: 'This obstructs wisdom, causes vexation, and does not lead to Nibbāna,' it subsided. And I, monks, whenever a thought of harmfulness arose, I abandoned it, removed it, and eliminated it.

"Monks, whatever a monk frequently thinks and ponders upon, that becomes the inclination of his mind. Monks, if a monk frequently thinks and ponders upon thoughts of sensual pleasure, he abandons thoughts of renunciation, makes much of thoughts of sensual pleasure, and his mind inclines towards thoughts of sensual pleasure. If thoughts of ill will, monks...etc... Monks, if a monk frequently thinks and ponders upon thoughts of harmfulness, he abandons thoughts of harmlessness, makes much of thoughts of harmfulness, and his mind inclines towards thoughts of harmfulness. Just as, monks, in the last month of the rainy season, in autumn, when the crops are crowded together, a cowherd would guard the cows. He would beat them back with a stick from here and there, check them, and keep them in check. What is the reason for this? Because, monks, that cowherd sees that from such a cause there would be death or imprisonment or loss or blame. Even so, monks, I saw the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states.

209. "Monks, as I dwelt thus diligent, ardent, and resolute, a thought of renunciation arose in me. I understood thus: 'This thought of renunciation has arisen in me. And this leads neither to my own affliction, nor to others' affliction, nor to the affliction of both; it increases wisdom, does not cause vexation, and leads to Nibbāna.' Monks, if I think and ponder upon that thought during the night, I see no fear arising from that source. Monks, if I think and ponder upon that thought during the day, I see no fear arising from that source. Monks, if I think and ponder upon that thought during both night and day, I see no fear arising from that source. But with excessive thinking and pondering I might tire my body. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from concentration. So, monks, I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. What is the reason for this? 'Let my mind not be disturbed.'

210. "Monks, as I dwelt thus diligent, ardent, and resolute, a thought of non-ill will arose in me...etc... a thought of harmlessness arose. I understood thus: 'This thought of harmlessness has arisen in me. And this leads neither to my own affliction, nor to others' affliction, nor to the affliction of both; it increases wisdom, does not cause vexation, and leads to Nibbāna.' Monks, if I think and ponder upon that thought during the night, I see no fear arising from that source. Monks, if I think and ponder upon that thought during the day, I see no fear arising from that source. Monks, if I think and ponder upon that thought during both night and day, I see no fear arising from that source. But with excessive thinking and pondering I might tire my body. When the body is tired, the mind becomes disturbed. When the mind is disturbed, it is far from concentration. So, monks, I steadied my mind internally, quieted it, brought it to singleness, and concentrated it. What is the reason for this? 'Let my mind not be disturbed.'

"Monks, whatever a monk frequently thinks and ponders upon, that becomes the inclination of his mind. Monks, if a monk frequently thinks and ponders upon thoughts of renunciation, he abandons thoughts of sensual pleasure, makes much of thoughts of renunciation, and his mind inclines towards thoughts of renunciation. If thoughts of non-ill will, monks...etc... Monks, if a monk frequently thinks and ponders upon thoughts of harmlessness, he abandons thoughts of harmfulness, makes much of thoughts of harmlessness, and his mind inclines towards thoughts of harmlessness. Just as, monks, in the last month of the hot season, when all the crops have been brought into the village, a cowherd would guard the cows, and whether at the foot of a tree or in the open air, he need only be mindful - 'those cows'. Even so, monks, there was need only to be mindful - 'these states'.

211. "My energy, monks, was aroused and unflagging, mindfulness was established and unconfused, my body was tranquil and unperturbed, my mind was concentrated and one-pointed. I, monks, quite secluded from sensual pleasures, secluded from unwholesome states, entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, I entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, I dwelt in equanimity, mindful and clearly comprehending, and experienced happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - entered and dwelt in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I entered and dwelt in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

212. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of recollecting past lives. I recollect manifold past lives. That is: one birth...etc... Thus with aspects and terms I recollect manifold past lives. This, monks, was the first true knowledge attained by me in the first watch of the night; ignorance was banished and true knowledge arose; darkness was banished and light arose; as happens in one who dwells diligent, ardent, and resolute.

213. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn...etc... 'These worthy beings who were endowed with misconduct of body...etc... Thus with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare according to their actions. This, monks, was the second true knowledge attained by me in the middle watch of the night; ignorance was banished and true knowledge arose; darkness was banished and light arose; as happens in one who dwells diligent, ardent, and resolute.

214. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the destruction of the taints. I understood as it really is 'This is suffering', I understood as it really is 'This is the origin of suffering', I understood as it really is 'This is the cessation of suffering', I understood as it really is 'This is the way leading to the cessation of suffering'. I understood as they really are 'These are the taints', I understood as it really is 'This is the origin of the taints', I understood as it really is 'This is the cessation of the taints', I understood as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there was the knowledge: 'It is liberated.' I understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, monks, was the third true knowledge attained by me in the last watch of the night; ignorance was banished and true knowledge arose; darkness was banished and light arose; as happens in one who dwells diligent, ardent, and resolute.

215. "Just as, monks, in a forest wilderness there is a great low-lying marsh. A great herd of deer might live in dependence on it. Then some person might appear who wishes them harm, wishes them ill, wishes them bondage. He would close off the safe path that leads to joy, open up a treacherous path, set up a decoy, and place a decoy-doe. Thus, monks, that great herd of deer would later meet with calamity and disaster. But then, monks, for that great herd of deer some person might appear who wishes them good, wishes them welfare, wishes them security from bondage. He would open up the safe path that leads to joy, close off the treacherous path, remove the decoy, and destroy the decoy-doe. Thus, monks, that great herd of deer would later achieve growth, increase and expansion.

"Monks, I have made this simile to convey the meaning. This is the meaning here - "A great sloping swamp," monks, this is a designation for sensual pleasures. "A great herd of deer," monks, this is a designation for beings. "A person who wishes harm, wishes ill, wishes bondage," monks, this is a designation for Māra the Evil One. "Wrong path," monks, this is a designation for the eightfold wrong path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. "Water-dweller," monks, this is a designation for delight and lust. "Water-seeker," monks, this is a designation for ignorance. "A person who wishes good, wishes welfare, wishes security from bondage," monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. "Safe path, secure, leading to joy," monks, this is a designation for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Thus, monks, I have opened up the safe path, secure, leading to joy; closed off the wrong path; destroyed the water-dweller; eliminated the water-seeker. Whatever, monks, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern, that has been done for you by me. Here, monks, are the roots of trees, here are empty dwellings; meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you.

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

The Discourse on Two Kinds of Thoughts, the ninth, is concluded.

10.

The Discourse on the Stilling of Distracting Thoughts

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

"Monks, a monk devoted to the higher mind should attend from time to time to five signs. What are the five? Here, monks, when a monk attends to some sign, and due to that sign there arise in him evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then that monk should attend to another sign connected with what is wholesome. When he attends to another sign connected with what is wholesome, then any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. Just as a skilled carpenter or carpenter's apprentice might knock out, remove, and extract a coarse peg with a fine peg; even so, monks, when a monk attends to some sign, and due to that sign there arise in him evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then that monk should attend to another sign connected with what is wholesome. When he attends to another sign connected with what is wholesome, then any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated.

217. "If, monks, when that monk attends to another sign connected with what is wholesome, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then that monk should examine the danger in those thoughts thus: 'These thoughts are unwholesome, these thoughts are blameworthy, these thoughts result in suffering.' When he examines the danger in those thoughts, any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. Just as a woman or man, young, youthful, and fond of ornaments, would be horrified, humiliated and disgusted if the carcass of a snake, dog, or human being were hung around their neck; even so, monks, if when that monk attends to another sign connected with what is wholesome, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then that monk should examine the danger in those thoughts thus: 'These thoughts are unwholesome, these thoughts are blameworthy, these thoughts result in suffering.' When he examines the danger in those thoughts, any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated.

218. "If, monks, when that monk examines the danger in those thoughts, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then that monk should practice inattention and unmindfulness towards those thoughts. When he practices inattention and unmindfulness towards those thoughts, any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. Just as, monks, a person with vision who does not wish to see forms that have come into range would either close his eyes or look away; even so, monks, if when that monk examines the danger in those thoughts, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, they are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated.

219. "If, monks, when that monk practices inattention and unmindfulness towards those thoughts, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then that monk should attend to the stilling of the thought-formation of those thoughts. When he attends to the stilling of the thought-formation of those thoughts, any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. Just as, monks, a person might be walking quickly. He would think thus - 'Why am I walking quickly? What if I were to walk slowly?' He would walk slowly. He would think thus - 'Why am I walking slowly? What if I were to stand?' He would stand. He would think thus - 'Why am I standing? What if I were to sit?' He would sit. He would think thus - 'Why am I sitting? What if I were to lie down?' He would lie down. Thus, monks, that person would avoid the grosser posture and adopt the more subtle posture. Even so, monks, if when that monk practices inattention and unmindfulness towards those thoughts, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, they are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated.

220. "If, monks, when that monk attends to the stilling of the thought-formation of those thoughts, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, Then that monk should clench his teeth, press his tongue against the roof of his mouth, and restrain, constrain, and torment his mind with his mind. When he clenches his teeth, presses his tongue against the roof of his mouth, and restrains, constrains, and torments his mind with his mind, any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. Just as a strong person might seize a weaker person by the head, neck, or shoulders and restrain, constrain, and torment him; even so, monks, if when that monk attends to the stilling of the thought-formation of those thoughts, there still arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, Then that monk should clench his teeth, press his tongue against the roof of his mouth, and restrain, constrain, and torment his mind with his mind. When he clenches his teeth, presses his tongue against the roof of his mouth, and restrains, constrains, and torments his mind with his mind, any evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated.

221. "When, monks, a monk attends to another sign connected with what is wholesome instead of that sign due to which there arise evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion, then those evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. When he examines the danger in those thoughts, those evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. When he practices inattention and unmindfulness towards those thoughts, those evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. When he attends to the stilling of the thought-formation of those thoughts, those evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. When he clenches his teeth, presses his tongue against the roof of his mouth, and restrains, constrains, and torments his mind with his mind, those evil unwholesome thoughts connected with desire, connected with hatred, and connected with delusion are abandoned and disappear. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This monk is called, monks, one who is master of the paths of thought-patterns. He will think whatever thought he wishes to think and he will not think whatever thought he does not wish to think. He has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering."

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

The Discourse on the Stilling of Distracting Thoughts is concluded as the tenth.

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

Here is its summary -

3.

The Chapter on Similes

1.

The Discourse on the Simile of the Saw

222. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Moḷiyaphagguna was excessively associating with the Buddhist nuns. The Venerable Moḷiyaphagguna was associating with the Buddhist nuns in this way - if any monk spoke dispraise of those Buddhist nuns in the presence of the Venerable Moḷiyaphagguna, the Venerable Moḷiyaphagguna would become angry and displeased and even create litigation. And if any monk spoke dispraise of the Venerable Moḷiyaphagguna in the presence of those Buddhist nuns, those Buddhist nuns would become angry and displeased and even create litigation. The Venerable Moḷiyaphagguna was associating with the Buddhist nuns in this way. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Venerable Sir, the Venerable Moḷiyaphagguna is excessively associating with the Buddhist nuns. Venerable Sir, the Venerable Moḷiyaphagguna is associating with the Buddhist nuns in this way - if any monk spoke dispraise of those Buddhist nuns in the presence of the Venerable Moḷiyaphagguna, the Venerable Moḷiyaphagguna would become angry and displeased and even create litigation. And if any monk spoke dispraise of the Venerable Moḷiyaphagguna in the presence of those Buddhist nuns, those Buddhist nuns would become angry and displeased and even create litigation. Venerable Sir, the Venerable Moḷiyaphagguna is associating with the Buddhist nuns in this way."

223. Then the Blessed One addressed a certain monk: "Come, monk, address the monk Moḷiyaphagguna in my name: 'Friend Phagguna, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Moḷiyaphagguna; having approached, he said this to the Venerable Moḷiyaphagguna: "Friend Phagguna, the Teacher calls you." "Yes, friend," the Venerable Moḷiyaphagguna replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Moḷiyaphagguna was seated to one side, the Blessed One said this to him -

"Is it true, Phagguna, that you are excessively associating with the Buddhist nuns? "So it seems, Phagguna, that you associate with Buddhist nuns in such a way - if any monk speaks dispraise of those Buddhist nuns in your presence, you become angry and displeased and even create litigation. And if any monk speaks dispraise of you in the presence of those Buddhist nuns, those Buddhist nuns become angry and displeased and even create litigation. Is it true that you associate with Buddhist nuns in such a way?" "Yes, Venerable Sir." "But Phagguna, are you not a clansman who has gone forth from home into homelessness out of faith?" "Yes, Venerable Sir."

224. "This is not proper for you, Phagguna, a clansman who has gone forth from home into homelessness out of faith, that you should be excessively associating with Buddhist nuns. Therefore, Phagguna, if anyone should speak dispraise of those Buddhist nuns in your presence, even then you should abandon those desires and thoughts connected with the household life. Even then, Phagguna, you should train thus: 'My mind will not be altered, and I will not utter evil words; I will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred.' Thus, Phagguna, should you train.

"Therefore, Phagguna, if anyone should strike those Buddhist nuns with their hand in your presence, or strike them with a clod of earth, or strike them with a stick, or strike them with a sickle. Even then, Phagguna, you should abandon those desires and thoughts connected with the household life. Even then, Phagguna, you should train thus: 'My mind will not be altered, and I will not utter evil words; I will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred.' Thus, Phagguna, should you train.

Therefore, Phagguna, if anyone should speak dispraise in your presence, even then, Phagguna, you should abandon those desires and thoughts connected with the household life. Even then, Phagguna, you should train thus: 'My mind will not be altered, and I will not utter evil words; I will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred.' Thus, Phagguna, should you train.

Therefore, Phagguna, if anyone should strike you with their hand, or strike you with a clod of earth, or strike you with a stick, or strike you with a sickle, even then, Phagguna, you should abandon those desires and thoughts connected with the household life. Even then, Phagguna, you should train thus: 'My mind will not be altered, and I will not utter evil words; I will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred.' This is how you should train."

225. Then the Blessed One addressed the monks - "At one time, monks, the monks truly satisfied my mind. Here, monks, I addressed the monks: 'Monks, I eat at a single sitting. Monks, eating at a single sitting, I perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Come, monks, you too eat at a single sitting. Monks, you too, eating at a single sitting, will perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort.' Monks, there was no need for instruction regarding those monks; monks, there was need only to establish mindfulness in those monks.

"Just as, monks, on level ground at a crossroads, there might stand a chariot yoked with thoroughbreds, with a goad lying ready. Then a skilled horse trainer, a tamer of steeds, having mounted, taking the reins in his left hand and taking the goad in his right hand, would drive him back and forth wherever he wished. Even so, monks, there was no need for instruction regarding those monks; monks, there was need only to establish mindfulness in those monks. Therefore, monks, you too should abandon the unwholesome and make an effort in wholesome states. For in this way you too will achieve growth, increase and expansion in this Teaching and discipline.

"Just as, monks, not far from a village or town there is a great sal forest. It was covered with castor-oil plants. Then some person might appear who wishes them good, wishes them welfare, wishes them security from bondage. He would cut down those crooked sāla saplings that sap the vital fluids and remove them outside, and would thoroughly clean the interior of the grove. But those sāla saplings that were straight and well-grown he would tend properly. Thus, monks, that sāla grove would later achieve growth, increase and expansion. Even so, monks, you too should abandon the unwholesome and make an effort in wholesome states. For in this way you too will achieve growth, increase and expansion in this Teaching and discipline.

226. "In the past, monks, in this very Sāvatthī there was a housewife named Vedehikā. About the housewife Vedehikā, monks, this good reputation had spread: 'The housewife Vedehikā is gentle, the housewife Vedehikā is humble, the housewife Vedehikā is peaceful.' Now, monks, the housewife Vedehikā had a slave woman named Kāḷī who was skilled, diligent and well-organised in her work.

"Then, monks, this occurred to the slave woman Kāḷī - "This good reputation has spread about my lady: 'The housewife Vedehikā is gentle, the housewife Vedehikā is humble, the housewife Vedehikā is peaceful.' I wonder whether my lady does not show anger that is actually present internally, or whether it is not present, or whether my work is just so well arranged that my lady does not show anger that is actually present internally, rather than not being present? What if I were to test my lady?" Then, monks, the slave woman Kāḷī got up late in the day. Then, monks, the housewife Vedehikā said this to the slave woman Kāḷī: "Hey, dear Kāḷī!" "What is it, my lady?" "Why, dear, did you get up late in the day?" "Nothing really, my lady." "Nothing really indeed, you wicked slave, getting up late in the day!" and angry, displeased, she scowled. Then, monks, this occurred to the slave woman Kāḷī: "My lady does not show anger that is actually present internally, rather than not being present; my work is just so well arranged that my lady does not show anger that is actually present internally, rather than not being present. What if I were to test my lady even further?"

"Then, monks, the slave woman Kāḷī got up even later in the day. Then, monks, the housewife Vedehikā said this to the slave woman Kāḷī: "Hey, dear Kāḷī!" "What is it, my lady?" "Why, dear, did you get up even later in the day?" "Nothing really, my lady." "Nothing really indeed, you wicked slave, getting up even later in the day!" and angry, displeased, she spoke words of displeasure. Then, monks, this occurred to the slave woman Kāḷī: "My lady does not show anger that is actually present internally, rather than not being present. My work is just so well arranged that my lady does not show anger that is actually present internally, rather than not being present. What if I were to test my lady even further?"

"Then, monks, the slave woman Kāḷī got up even later in the day. Then, monks, the housewife Vedehikā said this to the slave woman Kāḷī: "Hey, dear Kāḷī!" "What is it, my lady?" "Why, dear, did you get up late in the day?" "Nothing really, my lady." "Nothing really indeed, you wicked slave, getting up late in the day!" and angry, displeased, she took a door bolt and struck her on the head, breaking her head. Then, monks, the slave woman Kāḷī, with blood flowing from her broken head, complained to the neighbours: "See, ladies, the deed of the gentle one; see, ladies, the deed of the humble one; see, ladies, the deed of the peaceful one! For how could she, just because a single slave got up late in the day, become angry and displeased, take a door bolt, strike her on the head and break it!"

"Then, monks, after some time, this evil reputation spread about the housewife Vedehikā: 'The housewife Vedehikā is fierce, the housewife Vedehikā is not humble, the housewife Vedehikā is not peaceful.'

"Even so, monks, here some monk is just gentle, humble and peaceful only so long as disagreeable ways of speech do not touch him. But when, monks, disagreeable ways of speech touch a monk, then the monk should be known as 'gentle', should be known as 'humble', should be known as 'peaceful'. I do not say, monks, that a monk is 'easy to admonish' who is easy to admonish and becomes easy to correct for the sake of robes, almsfood, lodging, and medicinal requisites. What is the reason for this? Because, monks, that monk when not receiving robes, almsfood, lodging, and medicinal requisites is not easy to admonish and does not become easy to correct. But whoever, monks, honouring the Teaching, respecting the Teaching, esteeming the Teaching, worshipping the Teaching, showing reverence to the Teaching, is easy to admonish and becomes easy to correct, him I call 'easy to admonish'. Therefore, monks, 'honouring the Teaching, respecting the Teaching, esteeming the Teaching, worshipping the Teaching, showing reverence to the Teaching, we will be easy to admonish, we will become easy to correct'. This is how you should train.

227. "Monks, there are these five modes of speech by which others might speak to you - at the right time or at the wrong time; about what is or about what is not; gently or harshly; about what is beneficial or about what is harmful; with a mind of friendliness or with inner hatred. Monks, others might speak at the right time or at the wrong time; monks, others might speak about what is or about what is not; monks, others might speak gently or harshly; monks, others might speak about what is beneficial or about what is harmful; monks, others might speak with a mind of friendliness or with inner hatred. Herein, monks, you should train thus: 'Our minds will not be altered, and we will not utter evil words; we will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred. We will dwell pervading that person with a mind imbued with friendliness, and with that as object, we will dwell pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion.' This is how you should train.

228. Just as, monks, a person might come along with a spade and basket. He would reply: 'I will make this great earth to be no earth.' He would dig here and there, scatter soil here and there, spit here and there, urinate here and there - 'Be no earth, be no earth!' What do you think, monks, would that person be able to make this great earth to be no earth?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this great earth is deep and immeasurable. It is not easy to make it no earth; that person would only reap fatigue and vexation." "Even so, monks, there are these five modes of speech by which others might speak to you - at the right time or at the wrong time; about what is or about what is not; gently or harshly; about what is beneficial or about what is harmful; with a mind of friendliness or with inner hatred. Monks, others might speak at the right time or at the wrong time; monks, others might speak about what is or about what is not; monks, others might speak gently or harshly; monks, others might speak about what is beneficial or about what is harmful; monks, others might speak with a mind of friendliness or with inner hatred. Herein, monks, you should train thus: 'Our minds will not be altered, and we will not utter evil words; we will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred. We will dwell pervading that person with a mind imbued with friendliness, and with that as object, we will dwell pervading the entire world with a mind like the earth, vast, exalted, measureless, free from animosity and free from repulsion.' This is how you should train.

229. Just as, monks, a person might come along with lac or turmeric or blue dye or crimson. He would reply: 'I will draw a form in this space, I will make a form appear.' What do you think, monks, would that person be able to draw a form in this space, to make a form appear?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, space is formless and invisible. It is not easy to draw a form there, to make a form appear; that person would only reap fatigue and vexation." "Even so, monks, there are these five modes of speech by which others might speak to you at the right time or at the wrong time...pe... 'neither... and with that as object, we will dwell pervading the entire world with a mind like space, vast, exalted, measureless, free from animosity and free from repulsion.' This is how you should train.

230. Just as, monks, a person might come along carrying a blazing grass torch. He would reply: 'With this blazing grass torch I will heat up and boil the River Ganges.' What do you think, monks, would that person be able to heat up and boil the River Ganges with a blazing grass torch?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, the River Ganges is deep and immeasurable. It is not easy to heat it up and boil it with a blazing grass torch; that person would only reap fatigue and vexation." "Even so, monks, there are these five modes of speech by which others might speak to you at the right time or at the wrong time...pe... 'neither... and with that as object, we will dwell pervading the entire world with a mind like the Ganges, vast, exalted, measureless, free from animosity and free from repulsion.' This is how you should train.

231. Just as, monks, a cat's skin that has been kneaded, well kneaded, thoroughly kneaded, soft, silky, free from rustling, free from crackling. Then a person would come taking a stick or a stone. He would reply: 'I will make this cat's skin that has been kneaded, well kneaded, thoroughly kneaded, soft, silky, free from rustling, free from crackling, rustle and crackle with a stick or a stone.' What do you think, monks, would that person be able to make that cat's skin that has been kneaded, well kneaded, thoroughly kneaded, soft, silky, free from rustling, free from crackling, rustle and crackle with a stick or a stone?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that cat's skin has been kneaded, well kneaded, thoroughly kneaded, soft, silky, free from rustling, free from crackling. It is not easy to make it rustle and crackle with a stick or a stone; that person would only reap fatigue and vexation." "Even so, monks, there are these five modes of speech by which others might speak to you at the right time or at the wrong time; about what is or about what is not; gently or harshly; about what is beneficial or about what is harmful; with a mind of friendliness or with inner hatred. Monks, others might speak at the right time or at the wrong time; monks, others might speak about what is or about what is not; monks, others might speak gently or harshly; monks, others might speak about what is beneficial or about what is harmful; monks, others might speak with a mind of friendliness or with inner hatred. Herein, monks, you should train thus: 'Our minds will not be altered, and we will not utter evil words; we will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred. We will dwell pervading that person with a mind imbued with friendliness, and with that as object, we will dwell pervading the entire world with a mind like a cat's skin, vast, exalted, measureless, free from animosity and free from repulsion.' This is how you should train.

232. "Monks, even if bandits were to sever you limb from limb with a two-handled saw, one who sets his mind to hatred would not be carrying out my teaching. Herein, monks, you should train thus: 'Our minds will not be altered, and we will not utter evil words; we will dwell with compassionate concern for their welfare, with a mind of friendliness, without inner hatred. We will dwell pervading that person with a mind imbued with friendliness, and with that as object, we will dwell pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion.' This is how you should train.

233. "Monks, you should frequently attend to this advice of the simile of the saw. "Do you see, monks, any course of speech, subtle or gross, that you could not endure?" "No, Venerable Sir." "Therefore, monks, frequently attend to this advice of the simile of the saw. That will be for your welfare and happiness for a long time."

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

The Simile of the Saw Discourse is concluded as first.

2.

The Discourse on the Simile of the Snake

234. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion this evil view had arisen in a monk named Ariṭṭha, formerly of the vulture killers: "As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction." Several monks heard: "It seems that this evil view has arisen in the monk Ariṭṭha, formerly of the vulture killers: 'As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction.'" Then those monks approached the monk Ariṭṭha, formerly of the vulture killers; having approached, they said this to the monk Ariṭṭha, formerly of the vulture killers - "Is it true, friend Ariṭṭha, that you have acquired this evil view: 'As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction.'" "Indeed, friends, that is how I understand the Teaching taught by the Blessed One: those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction."

Then those monks, wishing to detach the monk Ariṭṭha, formerly of the vulture killers, from that evil view, questioned him, pressed him for reasons, and cross-examined him - "Do not speak thus, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. In many ways, friend Ariṭṭha, the Blessed One has declared obstructive things to be obstructive, and when one engages in them, they are indeed capable of causing obstruction. The Blessed One has said that sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a skeleton... Sensual pleasures have been declared by the Blessed One to be similar to a piece of meat... Sensual pleasures have been declared by the Blessed One to be similar to a grass torch... Sensual pleasures have been declared by the Blessed One to be similar to a pit of burning coals... Sensual pleasures have been declared by the Blessed One to be similar to a dream... Sensual pleasures have been declared by the Blessed One to be similar to borrowed goods... Sensual pleasures have been declared by the Blessed One to be similar to tree fruits... Sensual pleasures have been declared by the Blessed One to be similar to a butcher's knife... Sensual pleasures have been declared by the Blessed One to be similar to a sword stake... Sensual pleasures have been declared by the Blessed One to be similar to a snake's head, with much suffering and much despair; the danger in them is greater." Yet even while being questioned, pressed, and cross-examined by those monks in this way, the monk Ariṭṭha, formerly of the vulture killers, still obstinately adhered to that evil view and continued to insist upon it: "Indeed, friends, that is how I understand the Teaching taught by the Blessed One: those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction."

235. When those monks were unable to detach the monk Ariṭṭha, formerly of the vulture killers, from that evil view, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, this evil view has arisen in the monk named Ariṭṭha, formerly of the vulture killers: 'As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction.' We heard, Venerable Sir - 'It seems that this evil view has arisen in the monk Ariṭṭha, formerly of the vulture killers: As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction.' Then, Venerable Sir, we approached the monk Ariṭṭha, formerly of the vulture killers; having approached, we said this to the monk Ariṭṭha, formerly of the vulture killers - 'Is it true, friend Ariṭṭha, that you have acquired this evil view: As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction?'

"When this was said, Venerable Sir, the monk Ariṭṭha, formerly of the vulture killers, said this to us - "Indeed, friends, that is how I understand the Teaching taught by the Blessed One: those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction." Then, Venerable Sir, wishing to detach the monk Ariṭṭha, formerly of the vulture killers, from that evil view, we questioned him, pressed him for reasons, and cross-examined him - "Do not speak thus, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. In many ways, friend Ariṭṭha, the Blessed One has declared obstructive things to be obstructive, and when one engages in them, they are indeed capable of causing obstruction. The Blessed One has said that sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a skeleton... Sensual pleasures have been declared by the Blessed One to be similar to a snake's head, with much suffering and much despair; the danger in them is greater." Yet even while being questioned, pressed, and cross-examined by us in this way, Venerable Sir, the monk Ariṭṭha, formerly of the vulture killers, still obstinately adhered to that evil view and continued to insist upon it - "Indeed, friends, that is how I understand the Teaching taught by the Blessed One: those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction." When we were unable, Venerable Sir, to detach the monk Ariṭṭha, formerly of the vulture killers, from that evil view, we report this matter to the Blessed One."

236. Then the Blessed One addressed a certain monk: "Come, monk, address the monk Ariṭṭha, formerly of the vulture killers, in my name: 'Friend Ariṭṭha, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the monk Ariṭṭha, formerly of the vulture killers; having approached, he said this to the monk Ariṭṭha, formerly of the vulture killers - "Friend Ariṭṭha, the Teacher calls you." "Yes, friend," the monk Ariṭṭha, formerly of the vulture killers, replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the monk Ariṭṭha, formerly of the vulture killers, was seated to one side, the Blessed One said this to him - "Is it true, Ariṭṭha, that you have acquired this evil view: 'As I understand the Teaching taught by the Blessed One, those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction'?"

"Indeed, Venerable Sir, that is how I understand the Teaching taught by the Blessed One - 'those things that have been declared by the Blessed One as obstacles, when one engages in them, are not capable of causing obstruction.' "Misguided man, to whom do you understand me to have taught the Teaching in such a way? Have I not, misguided man, declared in many ways that obstructive things are obstructive? And when one engages in them, they are indeed capable of causing obstruction. I have declared that sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater. I have declared sensual pleasures to be similar to a skeleton... I have declared sensual pleasures to be similar to a piece of meat... I have declared sensual pleasures to be similar to a grass torch... I have declared sensual pleasures to be similar to a pit of burning coals... I have declared sensual pleasures to be similar to a dream... I have declared sensual pleasures to be similar to borrowed goods... I have declared sensual pleasures to be similar to tree fruits... I have declared sensual pleasures to be similar to a butcher's knife... I have declared sensual pleasures to be similar to a sword stake... I have declared sensual pleasures to be similar to a snake's head, with much suffering and much despair; the danger in them is greater. Yet you, misguided man, by your wrong grasp misrepresent us, destroy yourself, and generate much demerit. For this, misguided man, will lead to your harm and suffering for a long time."

Then the Blessed One addressed the monks - "What do you think, monks, has this monk Ariṭṭha, formerly of the vulture killers, even kindled any spark in this Teaching and Discipline?" "How could there be, Venerable Sir; no, Venerable Sir." When this was said, the monk Ariṭṭha, formerly of the vulture killers, sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words. Then the Blessed One, seeing the monk Ariṭṭha, formerly of the vulture killers, silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, said this to him: "You will be known, misguided man, by your own evil view. I shall question the monks about this."

237. Then the Blessed One addressed the monks - "Do you too understand the Teaching taught by me in such a way as this monk Ariṭṭha, formerly of the vulture killers, who by his wrong grasp misrepresents us, destroys himself, and generates much demerit?" "No, Venerable Sir. For in many ways, Venerable Sir, the Blessed One has declared obstructive things to be obstructive; and when one engages in them, they are indeed capable of causing obstruction. The Blessed One has said that sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be similar to a skeleton... Sensual pleasures have been declared by the Blessed One to be similar to a snake's head, with much suffering and much despair; the danger in them is greater." "Good, good, monks. It is good that you understand the Teaching taught by me in such a way. For in many ways, monks, I have declared obstructive things, and when one engages in them, they are indeed capable of causing obstruction. I have declared that sensual pleasures provide little gratification but much suffering and much despair; the danger in them is greater. I have declared sensual pleasures to be similar to a skeleton... etc... I have declared sensual pleasures to be similar to a snake's head, with much suffering and much despair; the danger in them is greater. Yet this monk Ariṭṭha, formerly of the vulture killers, by his wrong grasp misrepresents us, destroys himself, and generates much demerit. For this will lead to that misguided man's harm and suffering for a long time. That one could engage in sensual pleasures without sensual desires, without perceptions of sensual pleasure, without thoughts of sensual pleasure - this is impossible.

238. "Here, monks, some misguided persons learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Having learned that Teaching, they do not examine the meaning of those teachings with wisdom. Those teachings, their meaning not being examined with wisdom, do not withstand their pondering. They learn the Teaching for the benefit of criticising and for the benefit of refuting the statements of others. They do not experience the purpose for which they learn the Teaching. Those teachings, being wrongly grasped by them, lead to their harm and suffering for a long time. What is the reason for this? Because of wrong grasp of the teachings, monks.

"Just as, monks, a person seeking a snake, searching for a snake, wandering in search of a snake. He would see a large snake. He would grasp it by its coils or tail. That snake, turning back, would bite him on his hand or arm or some other limb. Because of that he would meet death or deadly suffering. What is the reason for this? Because of wrong grasp of the snake, monks. Even so, monks, here some misguided persons learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Having learned that Teaching, they do not examine the meaning of those teachings with wisdom. Those teachings, their meaning not being examined with wisdom, do not withstand their pondering. They learn the Teaching for the benefit of criticising and for the benefit of refuting the statements of others. They do not experience the purpose for which they learn the Teaching. Those teachings, being wrongly grasped by them, lead to their harm and suffering for a long time. What is the reason for this? Because of wrong grasp of the teachings, monks.

239. Here again, monks, some clansmen learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Having learned that Teaching, they examine the meaning of those teachings with wisdom. Those teachings, their meaning being examined with wisdom, withstand their pondering. They learn the Teaching neither for the benefit of criticism nor for the benefit of freeing themselves in debate. They experience the purpose for which they learn the Teaching. Those teachings, being well grasped by them, lead to their welfare and happiness for a long time. What is the reason for this? Because, monks, of the teachings being well grasped.

"Just as, monks, a person seeking a snake, searching for a snake, wandering in search of a snake. He would see a large snake. He would firmly grasp it with a forked stick. Having firmly grasped it with a forked stick, he would securely take hold of its neck. Even if, monks, that snake were to wrap its coils around that person's hand or arm or another limb, still he would not meet death or deadly suffering because of that. What is the reason for this? Because, monks, of the snake being well grasped. Even so, monks, here some clansmen learn the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. Having learned that Teaching, they examine the meaning of those teachings with wisdom. Those teachings, their meaning being examined with wisdom, withstand their pondering. They learn the Teaching neither for the benefit of criticism nor for the benefit of freeing themselves in debate. They experience the purpose for which they learn the Teaching. Those teachings, being well grasped by them, lead to their good, welfare and happiness for a long time. What is the reason for this? Because, monks, of the teachings being well grasped. Therefore, monks, when you understand the meaning of what I have said, remember it as such. But when you do not understand the meaning of what I have said, you should question me about it, or those monks who are competent.

240. "Monks, I shall teach you the Teaching that is similar to a raft, for the purpose of crossing over, not for the purpose of grasping. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Just as, monks, a person were travelling on a journey. He would see a great expanse of water, with the near shore dangerous and fearful, and the far shore secure and free from fear; but there would be no ferrying boat or bridge for crossing from this shore to the far shore. He would think thus - 'This is a great expanse of water, with the near shore dangerous and fearful, and the far shore secure and free from fear; but there is no ferrying boat or bridge for crossing from this shore to the far shore. What if I were to collect grass, sticks, branches and leaves, bind them into a raft, and supported by the raft, making an effort with my hands and feet, cross safely to the far shore?' Then, monks, that person, having collected grass, sticks, branches and leaves, having bound them into a raft, supported by that raft and making an effort with his hands and feet, would cross safely to the far shore. When that person had crossed over and gone to the far shore, he might think thus - 'This raft has been very helpful to me; supported by this raft and making an effort with my hands and feet, I have crossed safely to the far shore. What if I were to hoist this raft on my head or load it on my shoulder and go wherever I want?' What do you think, monks, would that person doing thus be doing what should be done with that raft?" "No, Venerable Sir." "How then, monks, would that person be doing what should be done with that raft? Here, monks, when that person had crossed over and gone to the far shore, he might think thus - 'This raft has been very helpful to me; supported by this raft and making an effort with my hands and feet, I have crossed safely to the far shore. What if I were to haul this raft onto dry land or sink it in the water and go wherever I want?' Doing thus, monks, that person would be doing what should be done with that raft. Even so, monks, I have taught the Teaching similar to a raft, for the purpose of crossing over, not for the purpose of grasping. Monks, when you understand the Teaching that is similar to a raft, you should abandon even good states, let alone bad ones.

241. "Monks, there are these six standpoints for views. What are the six? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as 'This is mine, this I am, this is my self'; regards feeling as 'This is mine, this I am, this is my self'; regards perception as 'This is mine, this I am, this is my self'; regards formations as 'This is mine, this I am, this is my self'; whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, that too he regards as 'This is mine, this I am, this is my self'; and that standpoint for views - 'The world and self are the same; after death I shall be permanent, stable, eternal, not subject to change; I shall remain just so for eternity' - that too he regards as 'This is mine, this I am, this is my self'. But monks, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, regards form as 'This is not mine, I am not this, this is not my self'; regards feeling as 'This is not mine, I am not this, this is not my self'; regards perception as 'This is not mine, I am not this, this is not my self'; regards formations as 'This is not mine, I am not this, this is not my self'; whatever is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind, that too he regards as 'This is not mine, I am not this, this is not my self'; and that standpoint for views - 'The world and self are the same; after death I shall be permanent, stable, eternal, not subject to change; I shall remain just so for eternity' - that too he regards as 'This is not mine, I am not this, this is not my self'. Regarding thus, he is not agitated about what does not exist."

242. When this was said, a certain monk said this to the Blessed One - "Could there be, Venerable Sir, agitation when external things are non-existent?" "There could be, monk" - the Blessed One said. "Here a monk in some cases thinks thus: 'I had it indeed, now I have it not; I might have it indeed, but I do not get it.' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This, monk, is how there is agitation when external things are non-existent."

"But could there be, Venerable Sir, non-agitation when external things are non-existent?" "There could be, monk" - the Blessed One said. "Here a monk in some cases does not think thus: 'I had it indeed, now I have it not; I might have it indeed, but I do not get it.' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This, monk, is how there is non-agitation when external things are non-existent."

"Could there be, Venerable Sir, agitation when internal things are non-existent?" "There could be, monk" - the Blessed One said. "Here, monk, someone has such a view: 'The world and self are the same; after death I shall be permanent, stable, eternal, not subject to change; I shall remain just so for eternity.' He hears the Truth Finder or a disciple of the Truth Finder teaching the Teaching for the uprooting of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishment of all acquisitions, for the destruction of craving, for dispassion, for cessation, for Nibbāna. He thinks thus: 'I shall be annihilated, I shall perish, I shall not exist!' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This, monk, is how there is agitation when internal things are non-existent."

"But could there be, Venerable Sir, non-agitation when internal things are non-existent?" "There could be, monk," said the Blessed One. "Here, monk, someone does not have such a view: 'The world and self are the same; after death I shall be permanent, stable, eternal, not subject to change; I shall remain just so for eternity.' He hears the Truth Finder or a disciple of the Truth Finder teaching the Teaching for the uprooting of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishment of all acquisitions, for the destruction of craving, for dispassion, for cessation, for Nibbāna. It does not occur to him: 'I shall be annihilated, I shall perish, I shall not exist!' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This, monk, is how there is non-agitation when internal things are non-existent."

243. "Monks, you should take possession of that possession which would remain permanent, stable, eternal, not subject to change, and would remain just so for eternity. "Do you see, monks, any possession which would remain permanent, stable, eternal, not subject to change, and would remain just so for eternity?" "No, Venerable Sir." "Good, monks. "I too, monks, do not see any possession which would remain permanent, stable, eternal, not subject to change, and would remain just so for eternity.

"Monks, you should cling to that doctrine of self which, when clinging to it, would not give rise to sorrow, lamentation, pain, displeasure, and despair. "Do you see, monks, any doctrine of self which, when clinging to it, would not give rise to sorrow, lamentation, pain, displeasure, and despair?" "No, Venerable Sir." "Good, monks. I too, monks, do not see any doctrine of self which, when clinging to it, would not give rise to sorrow, lamentation, pain, displeasure, and despair.

"Monks, you should rely on that view which, when relying on it, would not give rise to sorrow, lamentation, pain, displeasure, and despair. "Do you see, monks, any view which, when relying on it, would not give rise to sorrow, lamentation, pain, displeasure, and despair?" "No, Venerable Sir." "Good, monks. I too, monks, do not see any view which, when relying on it, would not give rise to sorrow, lamentation, pain, displeasure, and despair."

244. "Monks, when there is a self, would there be 'belonging to my self'?"

"Yes, Venerable Sir."

"Monks, when there is what belongs to self, would there be 'my self'?" "Yes, Venerable Sir."

"Monks, when neither self nor what belongs to self is actually found as truth and fact, that standpoint for views - 'The world and self are the same; after death I shall be permanent, stable, eternal, not subject to change; I shall remain just so for eternity' - "Is this not, monks, the consummate and complete teaching of fools?"

"Indeed it is, Venerable Sir, it is the consummate and complete teaching of fools."

"What do you think, monks, is form permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?

"No, Venerable Sir."

"What do you think, monks, feeling...etc... perception... formations... is consciousness permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?

"No, Venerable Sir."

"Therefore, monks, whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form should be seen as 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Whatever feeling... etc... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen as 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom."

245. "Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This monk is called, monks, one who has lifted the barrier, filled in the moat, pulled out the pillar, removed the bolt, a noble one who has lowered the banner, put down the burden, and is unfettered.

"And how, monks, is a monk one who has lifted the barrier? Here, monks, a monk's ignorance is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is how a monk is one who has lifted the barrier.

"And how, monks, is a monk one who has filled in the moat? Here, monks, a monk's birth and renewal of existence in the round of rebirths is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is how a monk is one who has filled in the moat.

"And how, monks, is a monk one who has extracted the pillar? Here, monks, a monk's craving is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is how a monk is one who has extracted the pillar.

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

"And how, monks, is a monk a noble one who has lowered the banner, put down the burden, and is unfettered? Here, monks, a monk's conceit "I am" is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This, monks, is how a monk is a noble one who has lowered the banner, put down the burden, and is unfettered.

246. Monks, when a monk's mind is thus liberated, the deities with Indra, with Brahmā and with Pajāpati seek but do not find: 'The consciousness of the Truth Finder is dependent on this.' What is the reason for this? I say, monks, that the Truth Finder is untraceable even in this very life. When I speak thus and declare thus, some ascetics and brahmins falsely, emptily, lyingly, and wrongly accuse me: 'The ascetic Gotama is one who leads astray; he proclaims the annihilation, destruction and extermination of an existing being.' Just as I am not, monks, just as I do not say, those good ascetics and brahmins falsely, emptily, lyingly, and wrongly accuse me: 'The ascetic Gotama is one who leads astray; he proclaims the annihilation, destruction and extermination of an existing being.' Formerly, monks, and now too, I proclaim only suffering and the cessation of suffering. If others abuse, revile, anger and harass the Truth Finder, monks, in that case the Truth Finder has no resentment, no displeasure, no mental discontent.

If others honour, respect, esteem and worship the Truth Finder, monks, in that case the Truth Finder has no joy, no pleasure, no mental elation. If others honour, respect, esteem and worship the Truth Finder, monks, in that case the Truth Finder thinks thus: 'They perform such acts towards what has already been fully understood.' Therefore, monks, if others abuse, revile, anger and harass you, you should not give way to resentment, displeasure, or mental discontent. Therefore, monks, if others honour, respect, esteem and worship you, you should not feel joy, pleasure, or mental elation. Therefore, monks, if others honour, respect, esteem and worship you, you should think thus: 'They perform such acts towards what has already been fully understood.'

247. "Therefore, monks, what is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. And what, monks, is not yours? Form, monks, is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. Feeling, monks, is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. Perception, monks, is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. Formations, monks, are not yours - abandon them; when abandoned, they will lead to your welfare and happiness for a long time. Consciousness, monks, is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. What do you think, monks, if people were to carry away, burn, or do as they please with the grass, sticks, branches and leaves in this Jeta Grove? Would it occur to you: 'People are carrying us away, burning us, or doing as they please with us'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that is neither our self nor what belongs to self." "Even so, monks, what is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. And what, monks, is not yours? Form, monks, is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time. Feeling, monks...etc... perception, monks... formations, monks...etc... consciousness, monks, is not yours - abandon that; when abandoned, that will lead to your welfare and happiness for a long time.

248. "Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, 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 the true goal, destroyed the fetters of existence, and are liberated through final knowledge - for them there is no round to be described. Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, those monks who have abandoned the five lower fetters - all these are of spontaneous birth, attaining final Nibbāna there, not subject to returning from that world. Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, those monks who have abandoned three fetters and have diminished lust, hatred, and delusion - all these are once-returners who, coming back to this world only once more, will make an end of suffering. Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, those monks who have abandoned three fetters - all these are stream-enterers, no longer subject to perdition, fixed in destiny, with enlightenment as their destination. Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, those monks who are Teaching-followers and faith-followers - all these have enlightenment as their destination. Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, those who have just faith and just devotion in me - all these have heaven as their destination."

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

The Discourse on the Simile of the Snake is concluded, the second.

3.

The Discourse on the Anthill

249. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Kumārakassapa was dwelling in the Dark Forest. Then a certain deity, when the night was far advanced, illuminating the whole Dark Forest with her surpassing beauty, approached the Venerable Kumārakassapa; having approached, he stood to one side. Standing to one side, that deity said this to the Venerable Kumārakassapa -

"Monk, monk, this anthill smokes by night and flames by day. The brahmin said this: 'Take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a crossbar. 'A crossbar, Venerable Sir.' The brahmin said this: 'Remove the crossbar; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a bloated corpse. 'A bloated corpse, Venerable Sir.' The brahmin said this: 'Remove the bloated corpse; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a forked path. 'A forked path, Venerable Sir.' The brahmin said this: 'Remove the forked path; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a strainer. 'A strainer, Venerable Sir.' The brahmin said this: 'Remove the strainer; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a tortoise. 'A tortoise, Venerable Sir.' The brahmin said this: 'Remove the tortoise; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a butcher's block. 'A butcher's block, Venerable Sir.' The brahmin said this: 'Remove the butcher's block; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a piece of meat. 'A piece of meat, Venerable Sir.' The brahmin said this: 'Remove the piece of meat; take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha saw a dragon. 'A dragon, Venerable Sir.' The brahmin said this: 'Let the dragon remain, do not disturb the dragon; pay homage to the dragon."'

"You should approach the Blessed One and ask him these questions, monk, and as the Blessed One explains it to you, so you should remember it. I do not see anyone, monk, in the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, who could satisfy the mind with an answer to these questions, except for the Truth Finder or a disciple of the Truth Finder, or one who has heard it from them." This is what that deity said. Having said this, she disappeared right there.

250. Then the Venerable Kumārakassapa, when that night had passed, 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 Kumārakassapa said this to the Blessed One - "Last night, Venerable Sir, a certain deity, when the night was far advanced, illuminating the whole Dark Forest with her surpassing beauty, approached me; having approached, he stood to one side. Standing to one side, Venerable Sir, that deity said this to me - 'Monk, monk, this anthill smokes by night and flames by day.' The brahmin said this: 'Take up the sword repeatedly, Sumedha.' Taking up the sword repeatedly, Sumedha...etc... or one who has heard it from them. This is what that deity said, Venerable Sir. Having said this, she disappeared right there. 'What, Venerable Sir, is the anthill, what is the smoking by night, what is the flaming by day, who is the brahmin, who is Sumedha, what is the sword, what is repeatedly, what is the crossbar, what is the bloated corpse, what is the forked path, what is the strainer, what is the tortoise, what is the butcher's block, what is the piece of meat, what is the dragon?'"

251. "'Anthill', monk, 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.

"Monk, when during the night one thinks and ponders about the actions undertaken during the day - this is smoking during the night. Monk, when during the day one engages in actions by body, speech and mind, having thought and pondered during the night - this is blazing during the day.

"'Brahmin', monk, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. 'Sumedha', monk, this is a designation for a monk in training.

'Teacher', monk, this is a designation for noble wisdom. 'Repeatedly', monk, this is a designation for arousal of energy.

'Bar', monk, this is a designation for ignorance. Lift up the bar, abandon ignorance; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Swelling', monk, this is a designation for anger and despair. Lift up the swelling, abandon anger and despair; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Forked path', monk, this is a designation for doubt. Lift up the forked path, abandon doubt; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Strainer', monk, this is a designation for the five hindrances, that is: 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. Lift up the strainer, abandon the five hindrances; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Tortoise', monk, this is a designation for the five aggregates of clinging, that is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. Lift up the tortoise, abandon the five aggregates of clinging; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Butcher's block', monk, this is a designation for the five cords of sensual pleasure - forms cognizable by the eye that are wished for, desired, agreeable, lovely, connected with sensual pleasure, enticing, sounds cognizable by the ear... etc... odours cognizable by the nose... etc... tastes cognizable by the tongue... etc... tactile objects cognizable by the body that are wished for, desired, agreeable, lovely, connected with sensual pleasure, enticing. Lift up the butcher's block, abandon the five cords of sensual pleasure; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Piece of flesh', monk, this is a designation for delight and lust. Lift up the piece of flesh, abandon delight and lust; 'Take up the sword repeatedly, Sumedha' - this is its meaning.

'Dragon', monk, this is a designation for a monk whose taints are destroyed. 'Let the dragon remain, do not disturb the dragon; pay homage to the dragon' - this is its meaning."

This is what the Blessed One said. Delighted, the Venerable Kumārakassapa rejoiced in what the Blessed One had said.

The Discourse on the Anthill is concluded as the third.

4.

The Discourse on the Relay of Chariots

252. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then several monks from their native land, having spent the rains retreat in their native land, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those monks were seated to one side, the Blessed One said this:

"Who, monks, among the monks from their native land, your fellow spiritual practitioners in their native land, is esteemed thus - 'One who is of few wishes oneself and speaks to monks about having few wishes, one who is content oneself and speaks to monks about contentment, one who is secluded oneself and speaks to monks about seclusion, one who is aloof from society oneself and speaks to monks about aloofness from society, one who is energetic oneself and speaks to monks about arousing energy, one who is accomplished in virtue oneself and speaks to monks about accomplishment in virtue, one who is accomplished in concentration oneself and speaks to monks about accomplishment in concentration, one who is accomplished in wisdom oneself and speaks to monks about accomplishment in wisdom, one who is accomplished in liberation oneself and speaks to monks about accomplishment in liberation, one who is accomplished in the knowledge and vision of liberation oneself and speaks to monks about accomplishment in the knowledge and vision of liberation, an exhorter, instructor, teacher, guide, inspirer, and gladdener of his fellow spiritual practitioners?' 'Venerable Sir, the Venerable Puṇṇa Mantāṇiputta is esteemed thus among the monks from their native land, his fellow spiritual practitioners in their native land - 'One who is of few wishes oneself and speaks to monks about having few wishes, one who is content oneself... etc... an exhorter, instructor, teacher, guide, inspirer, and gladdener of his fellow spiritual practitioners.'

253. Now on that occasion the Venerable Sāriputta was seated not far from the Blessed One. Then this occurred to the Venerable Sāriputta - "It is a gain for the Venerable Puṇṇa Mantāṇiputta, a great gain for the Venerable Puṇṇa Mantāṇiputta, that his wise spiritual companions praise him again and again in the Teacher's presence, and the Teacher approves. Perhaps sometime we might meet with the Venerable Puṇṇa Mantāṇiputta; perhaps there might be some conversation."

254. Then the Blessed One, having stayed at Rājagaha as long as he wished, set out on tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī. There the Blessed One dwelt at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. The Venerable Puṇṇa Mantāṇiputta heard: "The Blessed One has arrived at Sāvatthī; he is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park."

255. Then the Venerable Puṇṇa Mantāṇiputta, having arranged his lodging and taking his bowl and robe, set out on tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī, at Jetavana, Anāthapiṇḍika's monastery, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Puṇṇa Mantāṇiputta was seated to one side, the Blessed One instructed, inspired, roused and gladdened him with a Teaching talk. Then the Venerable Puṇṇa Mantāṇiputta, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and approached the Dark Forest for the day's abiding.

256. Then a certain monk approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "That monk named Puṇṇa Mantāṇiputta, friend Sāriputta, whom you have been constantly praising, has been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, and having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and has gone to the Dark Forest for the day's abiding."

Then the Venerable Sāriputta, hurriedly taking his sitting cloth, followed behind the Venerable Puṇṇa Mantāṇiputta, watching his head. Then the Venerable Puṇṇa Mantāṇiputta, having entered the Dark Forest, sat down for the day's abiding at the foot of a certain tree. The Venerable Sāriputta too, having entered the Dark Forest, sat down for the day's abiding at the foot of a certain tree.

Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Puṇṇa Mantāṇiputta; having approached, he exchanged greetings with the Venerable Puṇṇa Mantāṇiputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Puṇṇa Mantāṇiputta -

257. "Friend, do we live the holy life under the Blessed One?"

"Yes, friend."

"Friend, do we live the holy life under the Blessed One for the purpose of purification of virtue?"

'Indeed not, friend.'

"Friend, do we live the holy life under the Blessed One for the purpose of purification of mind?"

'Indeed not, friend.'

"Friend, do we live the holy life under the Blessed One for the purpose of purification of view?"

'Indeed not, friend.'

"Friend, do we live the holy life under the Blessed One for the purpose of purification by overcoming perplexity?"

'Indeed not, friend.'

"Friend, do we live the holy life under the Blessed One for the purpose of purification by knowledge and vision of what is and what is not the path?"

'Indeed not, friend.'

"Friend, do we live the holy life under the Blessed One for the purpose of purification by knowledge and vision of the way of practice?"

'Indeed not, friend.'

"Friend, do we live the holy life under the Blessed One for the purpose of purification by knowledge and vision?"

'Indeed not, friend.'

"When asked 'Friend, do we live the holy life under the Blessed One for the purpose of purification of virtue?' you say 'Indeed not, friend.'" "When asked 'Friend, do we live the holy life under the Blessed One for the purpose of purification of mind?' you say 'Indeed not, friend.'" 'Friend, for the purpose of purification of view...etc... for the purpose of purification by overcoming perplexity...etc... for the purpose of purification by knowledge and vision of what is and what is not the path...etc... for the purpose of purification by knowledge and vision of the way of practice...etc... when asked 'Friend, do we live the holy life under the Blessed One for the purpose of purification by knowledge and vision?' you say 'Indeed not, friend.' "Then for what purpose, friend, do we live the holy life under the Blessed One?" "Friend, we live the holy life under the Blessed One for the purpose of final Nibbāna without clinging."

"Friend, is purification of virtue final Nibbāna without clinging?"

'Indeed not, friend.'

"But friend, is purification of mind the final Nibbāna without clinging?"

'Indeed not, friend.'

"Friend, is purification of view final Nibbāna without clinging?"

'Indeed not, friend.'

"But friend, is it purification by overcoming perplexity and final Nibbāna without clinging?"

'Indeed not, friend.'

"Friend, is purification by knowledge and vision of what is and what is not the path final Nibbāna without clinging?"

'Indeed not, friend.'

"But friend, is it purification of knowledge and vision of the way that leads to final Nibbāna without clinging?"

'Indeed not, friend.'

"Friend, is purification by knowledge and vision final Nibbāna without clinging?"

'Indeed not, friend.'

"But friend, is there final Nibbāna without clinging apart from these states?"

'Indeed not, friend.'

"When asked 'Friend, is purification of virtue final Nibbāna without clinging?' you say 'Indeed not, friend.'" "When asked 'But friend, is purification of mind final Nibbāna without clinging?' you say 'Indeed not, friend.'" "When asked 'Friend, is purification of view final Nibbāna without clinging?'...etc... purification by overcoming perplexity... purification by knowledge and vision of what is path and not-path... purification by knowledge and vision of the way... When asked 'Friend, is purification by knowledge and vision final Nibbāna without clinging?' you say 'Indeed not, friend.'" "When asked 'But friend, is there final Nibbāna without clinging apart from these states?' you say 'Indeed not, friend.'" "Then how, friend, should the meaning of what was said be understood?"

258. "Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification of virtue, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification of mind, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification of view, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification by overcoming perplexity, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification by knowledge and vision of what is path and not-path, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification by knowledge and vision of the way, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if the Blessed One were to declare final Nibbāna without clinging to be purification by knowledge and vision, he would be declaring final Nibbāna without clinging while there is still clinging. Friend, if final Nibbāna without clinging were to exist apart from these states, a worldling would attain final Nibbāna. For friend, a worldling is apart from these states. Therefore, friend, I shall make a simile for you; here some wise people understand the meaning of what is said through a simile.

259. "Friends, suppose some urgent business were to arise for King Pasenadi of Kosala in Sāketa while he was staying in Sāvatthī. Between Sāvatthī and Sāketa seven relay carriages would be arranged for him. Then, friends, King Pasenadi of Kosala, having left Sāvatthī, would mount the first relay carriage at the palace gate, would reach the second relay carriage by the first relay carriage, would dismiss the first relay carriage and mount the second relay carriage. By the second relay carriage he would reach the third relay carriage, would dismiss the second relay carriage and mount the third relay carriage. By the third relay carriage he would reach the fourth relay carriage, would dismiss the third relay carriage and mount the fourth relay carriage. By the fourth relay carriage he would reach the fifth relay carriage, would dismiss the fourth relay carriage and mount the fifth relay carriage. By the fifth relay carriage he would reach the sixth relay carriage, would dismiss the fifth relay carriage and mount the sixth relay carriage. By the sixth relay carriage he would reach the seventh relay carriage, would dismiss the sixth relay carriage and mount the seventh relay carriage. By the seventh relay carriage he would arrive at Sāketa at the palace gate. When he had arrived at the palace gate, his friends, ministers, relatives, and blood relations might ask him: 'Great king, did you come from Sāvatthī to Sāketa to the palace gate by this relay carriage?' How, friends, should King Pasenadi of Kosala answer if he were to answer correctly?"

"Friends, King Pasenadi of Kosala would answer correctly if he were to answer thus: 'Here, while I was staying in Sāvatthī, some urgent business arose for me in Sāketa. Between Sāvatthī and Sāketa seven relay carriages were arranged for me. Then, having left Sāvatthī, I mounted the first relay carriage at the palace gate. By the first relay carriage I reached the second relay carriage, dismissed the first relay carriage and mounted the second relay carriage. By the second relay carriage I reached the third relay carriage, dismissed the second relay carriage and mounted the third relay carriage. By the third relay carriage I reached the fourth relay carriage, dismissed the third relay carriage and mounted the fourth relay carriage. By the fourth relay carriage I reached the fifth relay carriage, dismissed the fourth relay carriage and mounted the fifth relay carriage. By the fifth relay carriage I reached the sixth relay carriage, dismissed the fifth relay carriage and mounted the sixth relay carriage. By the sixth relay carriage I reached the seventh relay carriage, dismissed the sixth relay carriage and mounted the seventh relay carriage. By the seventh relay carriage I arrived at Sāketa at the palace gate.' "Friends, King Pasenadi of Kosala would answer correctly if he were to answer thus."

"Just so, friends, purification of virtue is for the sake of purification of mind, purification of mind is for the sake of purification of view, purification of view is for the sake of purification by overcoming perplexity, purification by overcoming perplexity is for the sake of purification by knowledge and vision of what is path and not-path, purification by knowledge and vision of what is path and not-path is for the sake of purification by knowledge and vision of the way, purification by knowledge and vision of the way is for the sake of purification by knowledge and vision, purification by knowledge and vision is for the sake of final Nibbāna without clinging. "Friend, we live the holy life under the Blessed One for the purpose of final Nibbāna without clinging."

260. When this was said, the Venerable Sāriputta said this to the Venerable Puṇṇa Mantāṇiputta - "What is the venerable one's name, and how do your fellow monks know you?" "Friend, my name is Puṇṇa; and my fellow monks know me as Mantāṇiputta." "It is wonderful, friend, marvellous, friend! Just as it should be for a learned disciple who rightly understands the Teacher's Dispensation, the Venerable Puṇṇa Mantāṇiputta has answered deep questions point by point. It is a gain for your fellow monks, it is well-gained by your fellow monks, who get to see and attend upon the Venerable Puṇṇa Mantāṇiputta. Even if fellow monks were to carry the Venerable Puṇṇa Mantāṇiputta on their heads with a head-cloth and thus get to see him and attend upon him, it would be a gain for them, it would be well-gained by them; it is also a gain for us, it is also well-gained by us, that we get to see and attend upon the Venerable Puṇṇa Mantāṇiputta."

When this was said, the Venerable Puṇṇa Mantāṇiputta said this to the Venerable Sāriputta - "What is the venerable one's name, and how do your fellow monks know you?" "Friend, my name is Upatissa; and my fellow monks know me as Sāriputta." "Indeed, sir, while conversing with a disciple comparable to the Teacher, we did not know - 'This is the Venerable Sāriputta.' If we had known 'This is the Venerable Sāriputta', we would not have spoken even this much. It is wonderful, friend, marvellous, friend! Just as it should be for a learned disciple who rightly understands the Teacher's Dispensation, the Venerable Sāriputta has asked deep questions point by point. It is a gain for your fellow monks, it is well-gained by your fellow monks, who get to see and attend upon the Venerable Sāriputta. Even if fellow monks were to carry the Venerable Sāriputta on their heads with a head-cloth and thus get to see him and attend upon him, it would be a gain for them, it would be well-gained by them; it is also a gain for us, it is also well-gained by us, that we get to see and attend upon the Venerable Sāriputta."

Thus these two great dragons rejoiced in each other's good words.

The Discourse on the Relay of Chariots is concluded as the fourth.

5.

The Discourse on the Bait

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

"Monks, a trapper does not spread out fodder for the deer - 'May the deer, consuming this fodder spread by me, be long-lived, beautiful, and sustain themselves for a long stretch of time.' But monks, a trapper spreads out fodder for the deer thinking - 'May the deer, having crept up to this fodder spread by me and becoming infatuated, eat the food, and having crept up and eaten the food while infatuated, may they become intoxicated, and being intoxicated may they fall into negligence, and being negligent may they become subject to my will in this fodder-trap.'

262. "There, monks, the first generation of deer, having crept up to that fodder spread by the trapper and becoming infatuated, ate the food, and having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to the trapper's will in that fodder-trap. Thus, monks, that first generation of deer did not escape from the trapper's power.

263. "There, monks, the second generation of deer thought thus: 'Those first generation of deer, having crept up to that fodder spread by the trapper and becoming infatuated, ate the food. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to the trapper's will in that fodder-trap. Thus those first generation of deer did not escape from the trapper's power. What if we were to completely abstain from the trapper's fodder, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder, and avoiding fearful food, dwelt having entered the forest wilderness. In the last month of the hot season, when grass and water were scarce, their bodies reached extreme emaciation. When their bodies reached extreme emaciation, their strength and energy deteriorated. When their strength and energy had deteriorated, they returned to that very fodder spread by the trapper. Having crept up there, they ate the food while infatuated. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to the trapper's will in that fodder-trap. Thus, monks, that second generation of deer also did not escape from the trapper's power.

264. "There, monks, the third generation of deer thought thus: 'Those first generation of deer, having crept up to that fodder spread by the trapper...pe... Thus those first generation of deer did not escape from the trapper's power. Those second generation of deer also thought thus: Those first generation of deer, having crept up to that fodder spread by the trapper...pe... Thus those first generation of deer did not escape from the trapper's power. What if we were to completely abstain from the trapper's fodder, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder, and avoiding fearful food, dwelt having entered the forest wilderness. In the last month of the hot season, when grass and water were scarce, their bodies reached extreme emaciation. When their bodies reached extreme emaciation, their strength and energy deteriorated. When their strength and energy had deteriorated, they returned to that very fodder spread by the trapper. Having crept up there, they ate the food while infatuated. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to the trapper's will in that fodder-trap. Thus that second generation of deer also did not escape from the trapper's power. What if we were to make our dwelling near that fodder spread by the trapper? Having made our dwelling there, without creeping up and without becoming infatuated we will eat the food spread by the trapper, and eating without creeping up and without becoming infatuated we will not become intoxicated, and not being intoxicated we will not fall into negligence, and being diligent we will not become subject to the trapper's will in that fodder-trap.' They made their dwelling near that fodder spread by the trapper. Having made their dwelling there, without creeping up and without becoming infatuated they ate the food spread by the trapper, and eating there without creeping up and without becoming infatuated they did not become intoxicated, and not being intoxicated they did not fall into negligence, and being diligent they did not become subject to the trapper's will in that fodder-trap.

"There, monks, it occurred to the trapper and the trapper's company: 'These third generation of deer must be crafty and deceitful, these third generation of deer must be beings with spiritual powers; for they eat this spread fodder, and we do not know their coming or going. What if we were to surround this spread fodder completely with large stakes and fences - perhaps we might see the dwelling of the third generation of deer, where they might be caught.' They surrounded that spread fodder completely with large stakes and fences. The trapper and the trapper's assembly saw, monks, the dwelling of the third generation of deer, where they had gone to be caught. Thus, monks, that third generation of deer also did not escape from the trapper's power.

265. "There, monks, the fourth generation of deer thought thus: 'Those first generation of deer...pe... Thus those first generation of deer did not escape from the trapper's power. Those second generation of deer also thought thus: 'Those first generation of deer...pe... Thus those first generation of deer did not escape from the trapper's power. What if we were to completely abstain from the trapper's fodder, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder...pe... Thus that second generation of deer also did not escape from the trapper's power. Those third generation of deer also thought thus: 'Those first generation of deer...pe... Thus those first generation of deer did not escape from the trapper's power. Those second generation of deer also thought thus: 'Those first generation of deer...pe... Thus those first generation of deer did not escape from the trapper's power. What if we were to completely abstain from the trapper's fodder, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder...pe... Thus that second generation of deer also did not escape from the trapper's power. What if we were to make our dwelling near that fodder spread by the trapper? Having made our dwelling there, without creeping up and without becoming infatuated we will eat the food spread by the trapper, and eating without creeping up and without becoming infatuated we will not become intoxicated, and not being intoxicated we will not fall into negligence, and being diligent we will not become subject to the trapper's will in that fodder-trap.' They made their dwelling near that fodder spread by the trapper. Having made their dwelling there, without creeping up and without becoming infatuated they ate the food spread by the trapper, and eating there without creeping up and without becoming infatuated they did not become intoxicated, and not being intoxicated they did not fall into negligence, and being diligent they did not become subject to the trapper's will in that fodder-trap.

"There, it occurred to the trapper and the trapper's company: 'These third generation of deer must be crafty and deceitful, these third generation of deer must be beings with spiritual powers, for they eat this spread fodder. And we do not know their coming or going. What if we were to surround this spread fodder completely with large stakes and fences, perhaps we might see the dwelling of the third generation of deer, where they might be caught.' They surrounded that spread fodder completely with large stakes and fences. The trapper and the trapper's assembly saw the dwelling of the third generation of deer, where they had gone to be caught. Thus that third generation of deer also did not escape from the trapper's power. What if we were to make our dwelling where the trapper and the trapper's assembly have no access? Having made our dwelling there, without creeping up and without becoming infatuated we will eat the food spread by the trapper, and eating without creeping up and without becoming infatuated we will not become intoxicated, and not being intoxicated we will not fall into negligence, and being diligent we will not become subject to the trapper's will in that fodder-trap.' They made their dwelling where the trapper and the trapper's assembly had no access. Having made their dwelling there, without creeping up and without becoming infatuated they ate the food spread by the trapper, and eating there without creeping up and without becoming infatuated they did not become intoxicated, and not being intoxicated they did not fall into negligence, and being diligent they did not become subject to the trapper's will in that fodder-trap.

"There, monks, it occurred to the trapper and the trapper's company: 'These fourth generation of deer must be crafty and deceitful, these fourth generation of deer must be beings with spiritual powers. For they eat this spread fodder, and we do not know their coming or going. What if we were to surround this spread fodder completely with large stakes and fences, perhaps we might see the dwelling of the fourth generation of deer, where they might be caught.' They surrounded that spread fodder completely with large stakes and fences. But monks, the trapper and the trapper's assembly did not see the dwelling of the fourth generation of deer, where they might be caught. There, monks, it occurred to the trapper and the trapper's company: 'If we disturb the fourth generation of deer, they being disturbed will disturb others, they being disturbed will disturb others. Thus all the deer will entirely escape from this spread fodder. What if we were to leave the fourth generation of deer alone?' Monks, the trapper and the trapper's assembly left the fourth generation of deer alone. Thus, monks, that fourth generation of deer escaped from the trapper's power.

266. "Monks, I have made this simile to convey the meaning. This is the meaning here - 'Fodder', monks, this is a designation for the five cords of sensual pleasure. 'Fodder-provider', monks, this is a designation for Māra the Evil One. 'Fodder-provider's assembly', monks, this is a designation for Māra's assembly. 'Species of deer', monks, this is a designation for ascetics and brahmins.

267. "There, monks, the first ascetics and brahmins, having crept up to that fodder spread by Māra and those worldly things and becoming infatuated, ate the food. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to Māra's will in that fodder-trap and in those worldly things. Thus, monks, those first ascetics and brahmins did not escape from Māra's power. Just as those first generation of deer, monks, I say these first ascetics and brahmins were similar.

268. "There, monks, the second ascetics and brahmins thought thus: 'Those first ascetics and brahmins, having crept up to that fodder spread by Māra and those worldly things and becoming infatuated, ate the food. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to Māra's will in that fodder-trap and in those worldly things. Thus those first ascetics and brahmins did not escape from Māra's power. What if we were to completely abstain from the trapper's fodder and worldly things, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder and worldly things, and avoiding fearful food, were to dwell having entered the forest wilderness. They completely abstained from the trapper's fodder and worldly things, and avoiding fearful food, dwelt having entered the forest wilderness. There they ate vegetables, they ate millet, they ate wild rice, they ate water lettuce, they ate rice remnants, they ate rice dust, they ate rice scum, they ate bran, they ate grass, they ate cow dung, they sustained themselves on forest roots and fruits, living on fallen fruits.

In the last month of the hot season, when grass and water were scarce, their bodies reached extreme emaciation. When their bodies reached extreme emaciation, their strength and energy deteriorated. When their strength and energy had deteriorated, their liberation of mind deteriorated. When their liberation of mind had deteriorated, they returned to that very fodder spread by Māra and those worldly things. Having crept up there, they ate the food while infatuated. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to Māra's will in that fodder-trap and in those worldly things. Thus, monks, those second ascetics and brahmins also did not escape from Māra's power. Just as those second generation of deer, monks, I say these second ascetics and brahmins were similar.

269. "There, monks, the third ascetics and brahmins thought thus: 'Those first ascetics and brahmins, having crept up to that fodder spread by Māra and those worldly things...pe... Thus those first ascetics and brahmins did not escape from Māra's power. Those second ascetics and brahmins also thought thus: 'Those first ascetics and brahmins, having crept up to that fodder spread by Māra and those worldly things...pe... Thus those first ascetics and brahmins did not escape from Māra's power. What if we were to completely abstain from the trapper's fodder and worldly things, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder and worldly things. Avoiding fearful food, they dwelt having entered the forest wilderness. There they ate vegetables...pe... living on fallen fruits. In the last month of the hot season, when grass and water were scarce, their bodies reached extreme emaciation. When their bodies reached extreme emaciation, their strength and energy deteriorated, when their strength and energy had deteriorated, their liberation of mind deteriorated, when their liberation of mind had deteriorated, they returned to that very fodder spread by Māra and those worldly things. Having crept up there, they ate the food while infatuated. Having crept up and eaten the food while infatuated, they became intoxicated, and being intoxicated they fell into negligence, and being negligent they became subject to Māra's will in that fodder-trap and in those worldly things. Thus those second ascetics and brahmins also did not escape from Māra's power. What if we were to make our dwelling near that fodder spread by Māra and those worldly things? Having made our dwelling there, without creeping up and without becoming infatuated we will eat the food spread by Māra and those worldly things, and eating without creeping up and without becoming infatuated we will not become intoxicated, and not being intoxicated we will not fall into negligence, and being diligent we will not become subject to Māra's will in that fodder-trap and in those worldly things.'

They made their dwelling near that fodder spread by Māra and those worldly things. Having made their dwelling there, without creeping up and without becoming infatuated they ate the food spread by Māra and those worldly things. Eating there without creeping up and without becoming infatuated they did not become intoxicated, and not being intoxicated they did not fall into negligence, and being diligent they did not become subject to Māra's will in that fodder-trap and in those worldly things. However, they held these views: 'The world is eternal' and 'The world is not eternal'; 'The world is finite' and 'The world is infinite'; 'The soul is the same as the body' and 'The soul is one thing and the body another'; 'The Truth Finder exists after death' and 'The Truth Finder does not exist after death' and 'The Truth Finder both exists and does not exist after death' and 'The Truth Finder neither exists nor does not exist after death'. Thus, monks, those third ascetics and brahmins also did not escape from Māra's power. Just as those third generation of deer, monks, I say these third ascetics and brahmins were similar.

270. "There, monks, the fourth ascetics and brahmins thought thus: 'Those first ascetics and brahmins, having crept up to that fodder spread by Māra...pe... Thus those first ascetics and brahmins did not escape from Māra's power. Those second ascetics and brahmins also thought thus: 'Those first ascetics and brahmins...pe... Thus those first ascetics and brahmins did not escape from Māra's power. What if we were to completely abstain from the trapper's fodder and worldly things, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder and worldly things...pe... Thus those second ascetics and brahmins also did not escape from Māra's power. Those third ascetics and brahmins also thought thus: 'Those first ascetics and brahmins...pe... Thus those first ascetics and brahmins did not escape from Māra's power. Those second ascetics and brahmins also thought thus: 'Those first ascetics and brahmins...pe... Thus those first ascetics and brahmins did not escape from Māra's power. What if we were to completely abstain from the trapper's fodder and worldly things, and avoiding fearful food, were to dwell having entered the forest wilderness?' They completely abstained from the trapper's fodder and worldly things...pe... Thus those second ascetics and brahmins also did not escape from Māra's power. What if we were to make our dwelling near that fodder spread by Māra and those worldly things? Having made our dwelling there, without creeping up and without becoming infatuated we will eat the food spread by Māra and those worldly things, and eating without creeping up and without becoming infatuated we will not become intoxicated, and not being intoxicated we will not fall into negligence, and being diligent we will not become subject to Māra's will in that fodder-trap and in those worldly things.'

They made their dwelling near that fodder spread by Māra and those worldly things. Having made their dwelling there, without creeping up and without becoming infatuated they ate the food spread by Māra and those worldly things. Eating there without creeping up and without becoming infatuated they did not become intoxicated. Not being intoxicated they did not fall into negligence. Being diligent they did not become subject to Māra's will in that fodder-trap and in those worldly things. However, they held these views: 'The world is eternal' and...pe... 'The Truth Finder neither exists nor does not exist after death'. Thus those third ascetics and brahmins also did not escape from Māra's power. What if we were to make our dwelling where Māra and Māra's assembly have no access? Having made our dwelling there, without creeping up and without becoming infatuated we will eat the food spread by Māra and those worldly things, and eating without creeping up and without becoming infatuated we will not become intoxicated, and not being intoxicated we will not fall into negligence, and being diligent we will not become subject to Māra's will in that fodder-trap and in those worldly things.'

They made their dwelling where Māra and Māra's assembly had no access. Having made their dwelling there, without creeping up and without becoming infatuated they ate the food spread by Māra and those worldly things, and eating there without creeping up and without becoming infatuated they did not become intoxicated, and not being intoxicated they did not fall into negligence, and being diligent they did not become subject to Māra's will in that fodder-trap and in those worldly things. Thus, monks, those fourth ascetics and brahmins escaped from Māra's power. Just as those fourth generation of deer, monks, I say these fourth ascetics and brahmins were similar.

271. "And how, monks, does Māra and Māra's assembly have no access? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This monk is called, monks, one who has blinded Māra, destroyed the Evil One's vision, gone beyond the sight of the Evil One.

"And furthermore, monks, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This is called, monks... etc... of the Evil One.

"And furthermore, monks, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. This is called, monks... etc... of the Evil One.

"And furthermore, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called, monks... etc... of the Evil One.

"And furthermore, 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... etc... of the Evil One.

"And furthermore, 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. This is called, monks... etc... of the Evil One.

"And furthermore, 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. This is called, monks... etc... of the Evil One.

"And furthermore, monks, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. This is called, monks... etc... of the Evil One.

"And furthermore, monks, 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. Having seen with wisdom, his taints are completely destroyed. This monk is called, monks, one who has blinded Māra, destroyed the Evil One's vision, gone beyond the sight of the Evil One, crossed over the world's attachments.

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

The Discourse on the Fodder is concluded, the fifth.

6.

The Discourse on the Heap of Snares

272. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Then several monks approached the Venerable Ānanda; having approached, they said this to the Venerable Ānanda - "Friend Ānanda, it has been long since we heard a Teaching talk in the presence of the Blessed One. It would be good, friend Ānanda, if we could get to hear a Teaching talk in the presence of the Blessed One." "Then, venerable ones, approach the hermitage of the brahmin Rammaka; perhaps you might get to hear a Teaching talk in the presence of the Blessed One." "Yes, friend," those monks replied to the Venerable Ānanda.

Then the Blessed One, having walked for alms in Sāvatthī and returned from the alms round after the meal, addressed the Venerable Ānanda: "Come, Ānanda, let us go to the Eastern Park, the mansion of Migāra's mother, for the day's abiding." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One together with the Venerable Ānanda approached the Eastern Park, the mansion of Migāra's mother, for the day's abiding. Then the Blessed One in the evening, having emerged from seclusion, addressed the Venerable Ānanda: "Come, Ānanda, let us go to the Eastern Gatehouse to bathe our limbs." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

273. Then the Blessed One together with the Venerable Ānanda approached the Eastern Gatehouse to bathe their limbs. Having bathed their limbs at the Eastern Gatehouse and having come out, he stood in one robe drying his limbs. Then the Venerable Ānanda said this to the Blessed One - "Venerable Sir, the hermitage of the brahmin Rammaka is not far away. Delightful, Venerable Sir, is the hermitage of the brahmin Rammaka; Inspiring, Venerable Sir, is the hermitage of the brahmin Rammaka. It would be good, Venerable Sir, if the Blessed One would approach the hermitage of the brahmin Rammaka out of compassion." The Blessed One consented by remaining silent.

Then the Blessed One approached the hermitage of the brahmin Rammaka. Now on that occasion several monks were seated together in the hermitage of the brahmin Rammaka engaged in a discussion about the Teaching. Then the Blessed One stood outside the entrance, waiting for the discussion to end. Then the Blessed One, knowing that the discussion had ended, coughed and knocked on the door. Those monks opened the door for the Blessed One. Then the Blessed One entered the hermitage of the brahmin Rammaka and sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? What was the conversation that was interrupted?" "Venerable Sir, our discussion that was interrupted was about the Blessed One himself, when the Blessed One arrived." "Good, monks! It is fitting for you, monks, clansmen who have gone forth from the household life into homelessness out of faith, that you sit together for discussion about the Teaching. When you gather together, monks, you should do one of two things: hold a discussion about the Teaching, or maintain noble silence."

274. "Monks, there are these two kinds of quest - the noble quest and the ignoble quest.

"And what, monks, is the ignoble quest? Here, monks, someone being themselves subject to birth seeks what is also subject to birth, being themselves subject to aging seeks what is also subject to aging, being themselves subject to sickness seeks what is also subject to sickness, being themselves subject to death seeks what is also subject to death, being themselves subject to sorrow seeks what is also subject to sorrow, being themselves subject to defilement seeks what is also subject to defilement.

"And what, monks, would you say is subject to birth? "Monks, wife and children are subject to birth, slaves and workers are subject to birth, goats and sheep are subject to birth, fowl and pigs are subject to birth, elephants, cattle, horses and mares are subject to birth, gold and silver are subject to birth. Monks, these acquisitions are subject to birth. Being themselves subject to birth, they are attached to these things, infatuated with them, devoted to them, and seek what is also subject to birth.

"And what, monks, would you say is subject to aging? "Monks, wife and children are subject to aging, slaves and workers are subject to aging, goats and sheep are subject to aging, chickens and pigs are subject to aging, elephants, cattle, horses and mares are subject to aging, gold and silver are subject to aging. Monks, these acquisitions are subject to aging. Being themselves subject to aging, they are attached to these things, infatuated with them, devoted to them, and seek what is also subject to aging.

"And what, monks, would you say is subject to sickness? "Monks, wife and children are subject to sickness, slaves and servants are subject to sickness, goats and sheep are subject to sickness, chickens and pigs are subject to sickness, elephants, cattle, horses, and mares are subject to sickness. Monks, these acquisitions are subject to sickness. Being themselves subject to sickness, they are attached to these things, infatuated with them, devoted to them, and seek what is also subject to sickness.

"And what, monks, do you say is subject to death? Monks, wife and children are subject to death, slaves and servants are subject to death, goats and sheep are subject to death, fowls and pigs are subject to death, elephants, cattle, horses and mares are subject to death. Monks, these acquisitions are subject to death. Being themselves subject to death, they are attached to these things, infatuated with them, devoted to them, and seek what is also subject to death.

"And what, monks, would you say is subject to sorrow? "Monks, wife and children are subject to sorrow, slaves and servants are subject to sorrow, goats and sheep are subject to sorrow, chickens and pigs are subject to sorrow, elephants, cattle, horses and mares are subject to sorrow. Monks, these acquisitions are subject to sorrow. Being themselves subject to sorrow, they are attached to these things, infatuated with them, devoted to them, and seek what is also subject to sorrow.

"And what, monks, do you say is subject to defilement? "Monks, wife and children are subject to defilement, slaves and servants are subject to defilement, goats and sheep are subject to defilement, fowl and pigs are subject to defilement, elephants, cattle, horses, and mares are subject to defilement, gold and silver are subject to defilement. Monks, these acquisitions are subject to defilement. Being themselves subject to defilement, they are attached to these things, infatuated with them, devoted to them, and seek what is also subject to defilement. This, monks, is the ignoble quest.

275. "And what, monks, is the noble quest? Here, monks, someone being themselves subject to birth, having understood the danger in what is subject to birth, seeks the unborn, unsurpassed security from bondage, Nibbāna; being themselves subject to aging, having understood the danger in what is subject to aging, seeks the unaging, unsurpassed security from bondage, Nibbāna; being themselves subject to sickness, having understood the danger in what is subject to sickness, seeks the sickless, unsurpassed security from bondage, Nibbāna; being themselves subject to death, having understood the danger in what is subject to death, seeks the Deathless, unsurpassed security from bondage, Nibbāna; being themselves subject to sorrow, having understood the danger in what is subject to sorrow, seeks the sorrowless, unsurpassed security from bondage, Nibbāna; being themselves subject to defilement, having understood the danger in what is subject to defilement, seeks the undefiled, unsurpassed security from bondage, Nibbāna. This, monks, is the noble quest.

276. "Monks, before my enlightenment, while I was still an unenlightened bodhisatta, being myself subject to birth, I sought what is also subject to birth; being myself subject to aging, I sought what is also subject to aging; being myself subject to sickness, I sought what is also subject to sickness; being myself subject to death, I sought what is also subject to death; being myself subject to sorrow, I sought what is also subject to sorrow; being myself subject to defilement, I sought what is also subject to defilement. Then, monks, I thought: 'Why do I, being myself subject to birth, seek what is also subject to birth; being myself subject to aging...etc... subject to sickness... subject to death... subject to sorrow... being myself subject to defilement, seek what is also subject to defilement? What if I, being myself subject to birth, having understood the danger in what is subject to birth, were to seek the unborn, unsurpassed security from bondage, Nibbāna; being myself subject to aging, having understood the danger in what is subject to aging, were to seek the unaging, unsurpassed security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, were to seek the sickless, unsurpassed security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, were to seek the Deathless, unsurpassed security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, were to seek the sorrowless, unsurpassed security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, were to seek the undefiled, unsurpassed security from bondage, Nibbāna?'

277. "So, monks, at a later time, while I was still young, black-haired, endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robes, and went forth from home into homelessness. Having thus gone forth and seeking what is wholesome, searching for the unsurpassed state of sublime peace, I approached Āḷāra Kālāma. Having approached, I said this to Āḷāra Kālāma - 'Friend Kālāma, I wish to live the holy life in this Teaching and discipline.' When this was said, monks, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here; this Teaching is such that a wise person would soon enter and dwell in, having realized for himself through direct knowledge his own teacher's doctrine.' I, monks, very soon, very quickly, learned that Teaching. I, monks, merely through lip-recital and oral recitation, could speak with knowledge and with elder's authority, claiming 'I know and see' - both I and others. Then, monks, I thought: 'Āḷāra Kālāma does not declare that he enters and dwells in this Teaching having realized it for himself through direct knowledge through mere faith alone; surely Āḷāra Kālāma dwells knowing and seeing this Teaching.'

"Then, monks, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma - 'To what extent, friend Kālāma, do you declare that you enter and dwell in this Teaching, having realized it for yourself through direct knowledge?' When this was said, monks, Āḷāra Kālāma declared the base of nothingness. Then, monks, I thought: 'Not only does Āḷāra Kālāma have faith, I too have faith; not only does Āḷāra Kālāma have energy, I too have energy; not only does Āḷāra Kālāma have mindfulness, I too have mindfulness; not only does Āḷāra Kālāma have concentration, I too have concentration; not only does Āḷāra Kālāma have wisdom, I too have wisdom. What if I were to strive for the realization of that Teaching which Āḷāra Kālāma declares he enters and dwells in, having realized it for himself through direct knowledge?' I, monks, very soon, very quickly, entered and dwelt in that Teaching, having realized it for myself through direct knowledge.

"Then, monks, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma -

'To this extent, friend Kālāma, do you declare that you enter and dwell in this Teaching, having realized it for yourself through direct knowledge?'

'To this extent, friend, I declare that I enter and dwell in this Teaching, having realized it for myself through direct knowledge.'

'I too, friend, enter and dwell in this Teaching to this extent, having realized it for myself through direct knowledge.'

'It is a gain for us, friend, it is well-gained by us, friend, that we see such a fellow monk as the venerable one.' Thus, the Teaching that I declare having realized it for myself through direct knowledge and entered into, that Teaching you enter and dwell in, having realized it for yourself through direct knowledge. The Teaching that you enter and dwell in, having realized it for yourself through direct knowledge, that Teaching I declare having realized it for myself through direct knowledge and entered into. Thus, the Teaching that I know, that Teaching you know; the Teaching that you know, that Teaching I know. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both together lead this group. Thus, monks, Āḷāra Kālāma, being my teacher, placed me, his pupil, on an equal level with himself and honoured me with the highest honour. Then, monks, I thought: 'This Teaching does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the base of nothingness.' So, monks, being dissatisfied with that Teaching, I left it and went away.

278. "So, monks, seeking what is wholesome, searching for the unsurpassed state of sublime peace, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Friend, I wish to live the holy life in this Teaching and discipline.' When this was said, monks, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that a wise person would soon enter and dwell in, having realized for himself through direct knowledge his own teacher's doctrine.' I, monks, very soon, very quickly, learned that Teaching. I, monks, merely through lip-recital and oral recitation, could speak with knowledge and with elder's authority, claiming 'I know and see' - both I and others. Then, monks, I thought: 'Rāma did not declare that he entered and dwelt in this Teaching having realized it for himself through direct knowledge through mere faith alone; surely Rāma dwelt knowing and seeing this Teaching.'

"Then, monks, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'To what extent, friend, did Rāma declare that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge?' When this was said, monks, Udaka Rāmaputta declared the base of neither-perception-nor-non-perception. Then, monks, I thought: 'Not only did Rāma have faith, I too have faith; not only did Rāma have energy, I too have energy; not only did Rāma have mindfulness, I too have mindfulness; not only did Rāma have concentration, I too have concentration; not only did Rāma have wisdom, I too have wisdom. What if I were to strive for the realization of that Teaching which Rāma declared he entered and dwelt in, having realized it for himself through direct knowledge?' I, monks, very soon, very quickly, entered and dwelt in that Teaching, having realized it for myself through direct knowledge.

"Then, monks, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta -

'To this extent, friend, did Rāma declare that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge?'

'To this extent, friend, Rāma declared that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge.'

'I too, friend, enter and dwell in this Teaching to this extent, having realized it for myself through direct knowledge.'

'It is a gain for us, friend, it is well-gained by us, friend, that we see such a fellow monk as the venerable one.' Thus, the Teaching that Rāma declared having realized it for himself through direct knowledge and entered into, that Teaching you enter and dwell in, having realized it for yourself through direct knowledge. The Teaching that you enter and dwell in, having realized it for yourself through direct knowledge, that Teaching Rāma declared having realized it for himself through direct knowledge and entered into. Thus, the Teaching that Rāma knew through direct knowledge, that Teaching you know; the Teaching that you know, that Teaching Rāma knew through direct knowledge. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you lead this group. Thus, monks, Udaka Rāmaputta, being my fellow monk, placed me in the position of teacher and honoured me with the highest honour. Then, monks, I thought: 'This Teaching does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.' So, monks, being dissatisfied with that Teaching, I left it and went away.

279. "So, monks, seeking what is wholesome, searching for the unsurpassed state of sublime peace, wandering by stages through Magadha, I arrived at Uruvelā, the military town. There I saw a delightful stretch of land, a pleasant grove, a river flowing with clear water, with beautiful fords, and a village nearby for alms resort. Then, monks, I thought: 'How delightful is this stretch of land, how pleasant the grove, and the river flows with clear water, with beautiful fords, and there is a village nearby for alms resort. Indeed, this is suitable for the striving of a clansman who seeks striving.' So, monks, I sat down right there - 'This is suitable for striving.'

280. "So, monks, being myself subject to birth, having understood the danger in what is subject to birth, seeking the unborn, unsurpassed security from bondage, Nibbāna, I found the unborn, unsurpassed security from bondage, Nibbāna; being myself subject to aging, having understood the danger in what is subject to aging, seeking the unaging, unsurpassed security from bondage, Nibbāna, I found the unaging, unsurpassed security from bondage, Nibbāna; being myself subject to sickness, having understood the danger in what is subject to sickness, seeking the sickless, unsurpassed security from bondage, Nibbāna, I found the sickless, unsurpassed security from bondage, Nibbāna; being myself subject to death, having understood the danger in what is subject to death, seeking the Deathless, unsurpassed security from bondage, Nibbāna, I found the Deathless, unsurpassed security from bondage, Nibbāna; being myself subject to sorrow, having understood the danger in what is subject to sorrow, seeking the sorrowless, unsurpassed security from bondage, Nibbāna, I found the sorrowless, unsurpassed security from bondage, Nibbāna; being myself subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, unsurpassed security from bondage, Nibbāna, I found the undefiled, unsurpassed security from bondage, Nibbāna. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.'

281. "Then, monks, I thought: 'this Teaching that I have discovered is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. For a generation delighting in attachment, taking delight in attachment, rejoicing in attachment, this state is hard to see, that is - specific conditionality and dependent origination. And this state is also hard to see, that is - the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Teaching, and if others would not understand me, that would be wearying for me, that would be troublesome for me.' And, monks, these extraordinary verses, never heard before, occurred to me -

282. "Thus, monks, as I reflected, my mind inclined to living at ease, not to Teaching the Teaching. Then, monks, having understood with his own mind the reflection in my mind, this occurred to Brahmā Sahampati - 'Alas, sirs, the world is lost, alas, sirs, the world is perishing, since the mind of the Truth Finder, the Arahant, the Perfectly Enlightened One inclines to living at ease, not to Teaching the Teaching!' Then, monks, Brahmā Sahampati - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared before me. Then, monks, Brahmā Sahampati, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards me, said this to me - 'May the Blessed One teach the Teaching, Venerable Sir, may the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching.' This is what Brahmā Sahampati said, monks. Having said this, he further said this -

283. "Then, monks, having understood the Brahmā's request and out of compassion for beings, I surveyed the world with the eye of a Buddha. Monks, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Just as in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and remain at the water's surface, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and stand rising above the water, unsullied by the water; Even so, monks, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Then, monks, I addressed Brahmā Sahampati in verse:

Then, monks, Brahmā Sahampati, thinking 'I have been given the opportunity by the Blessed One for the Teaching of the Teaching,' having paid homage to me, having circumambulated me, disappeared right there.

284. "Then, monks, I thought: 'To whom should I first teach the Teaching; who will quickly understand this Teaching?' Then, monks, I thought: 'Āḷāra Kālāma is wise, intelligent, astute, and for a long time has had little dust in his eyes. What if I were to first teach the Teaching to Āḷāra Kālāma? He will quickly understand this Teaching.' Then, monks, a deity approached me and said this: 'Venerable Sir, Āḷāra Kālāma died seven days ago.' Knowledge and vision arose in me: 'Āḷāra Kālāma died seven days ago.' Then, monks, I thought: 'Āḷāra Kālāma's death is a great loss. If he had heard this Teaching, he would have quickly understood it.'

"Then, monks, I thought: 'To whom should I first teach the Teaching; who will quickly understand this Teaching?' Then, monks, I thought: 'Udaka Rāmaputta is wise, intelligent, astute, and for a long time has had little dust in his eyes. What if I were to first teach the Teaching to Udaka Rāmaputta? He will quickly understand this Teaching.' Then, monks, a deity approached me and said this: 'Venerable Sir, Udaka Rāmaputta died last night.' Knowledge and vision arose in me: 'Udaka Rāmaputta died last night.' Then, monks, I thought: 'A great loss has Udaka Rāmaputta suffered. If he had heard this Teaching, he would have quickly understood it.'

"Then, monks, I thought: 'To whom should I first teach the Teaching; who will quickly understand this Teaching?' Then, monks, I thought: 'The group of five monks were very helpful to me, they who attended to me when I was devoted to striving. What if I were to first teach the Teaching to the group of five monks?' Then, monks, I thought: 'Where are the group of five monks dwelling at present?' I saw, monks, with the divine eye, which is purified and surpasses the human, the group of five monks dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, monks, having stayed at Uruvelā as long as I wished, I set out on tour towards Bārāṇasī.

285. Monks, Upaka the Ājīvaka saw me on the road between Gayā and the place of enlightenment, walking along the highway. Having seen me, he said this to me - 'Friend, your faculties are very serene, your complexion pure and bright! Friend, for whose sake have you gone forth, who is your teacher, or whose teaching do you approve of?' When this was said, monks, I addressed Upaka the Ājīvaka in verses -

"Friend, as you claim, you deserve to be among those of endless victory!"

When this was said, monks, Upaka the Ājīvaka said "It may be so, friend," and shaking his head, took a different path and departed.

286. "Then, monks, wandering by stages, I approached the group of five monks at Bārāṇasī in the Deer Park at Isipatana. Monks, the group of five monks saw me coming from afar. Having seen me, they made an agreement among themselves: 'Friends, here comes the ascetic Gotama who has become luxurious, who has abandoned his striving and reverted to luxury. He should neither be greeted nor stood up for; nor should his bowl and robe be received. However, a seat may be prepared; if he wants, he will sit down.' But, monks, as I approached, the group of five monks were unable to keep to their agreement. Some came out to meet me and took my bowl and robe, some prepared a seat, some set out water for washing my feet. However, they addressed me by name and with the word 'friend.'

"When this was said, monks, I said this to the group of five monks - 'Monks, do not address the Truth Finder by name and with the word 'friend'. Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One. Listen, monks, the Deathless has been attained, I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.' When this was said, monks, the group of five monks said this to me - 'Friend Gotama, by that conduct, by that practice, by that performance of austerities you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. How then now, when you have become luxurious, abandoned your striving and reverted to luxury, will you attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' When this was said, monks, I said this to the group of five monks - 'Monks, the Truth Finder is not luxurious, has not abandoned striving, has not reverted to luxury. Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One. Listen, monks, the Deathless has been attained, I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.' For the second time, monks, the group of five monks said this to me - 'Friend Gotama, by that conduct, by that practice, by that performance of austerities you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. How then now, when you have become luxurious, abandoned your striving and reverted to luxury, will you attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' For the second time, monks, I said this to the group of five monks - 'Monks, the Truth Finder is not luxurious...pe... you will enter and dwell in.' For the third time, monks, the group of five monks said this to me - 'Friend Gotama, by that conduct, by that practice, by that performance of austerities you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. How then now, when you have become luxurious, abandoned your striving and reverted to luxury, will you attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?'

"When this was said, monks, I said this to the group of five monks - "Do you recall, monks, if I have ever spoken like this before?" 'No, Venerable Sir.' "Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One. Listen, monks, the Deathless has been attained, I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.'

"I was able, monks, to convince the group of five monks. Monks, I exhort two monks, while three monks go for alms. Whatever three monks bring back after going for alms, with that we six monks sustain ourselves. Monks, I exhort three monks, while two monks go for alms. Whatever two monks bring back after going for alms, with that we six monks sustain ourselves. Then, monks, the group of five monks, being thus exhorted by me, being thus instructed by me, being themselves subject to birth, having understood the danger in what is subject to birth, seeking the unborn, unsurpassed security from bondage, Nibbāna, found the unborn, unsurpassed security from bondage, Nibbāna; being themselves subject to aging, having understood the danger in what is subject to aging, seeking the unaging, unsurpassed security from bondage, Nibbāna, found the unaging, unsurpassed security from bondage, Nibbāna; being themselves subject to sickness...etc... being themselves subject to death... being themselves subject to sorrow... being themselves subject to defilement, having understood the danger in what is subject to defilement, seeking the undefiled, unsurpassed security from bondage, Nibbāna, found the undefiled, unsurpassed security from bondage, Nibbāna. And knowledge and vision arose in them: 'Unshakable is our liberation, this is the last birth, now there is no renewed existence.'

287. "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. Monks, whatever ascetics or brahmins who indulge in these five cords of sensual pleasure being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape, they should be understood thus: 'They have met with calamity, met with disaster, subject to whatever the Evil One wishes.' Just as, monks, a wild deer might lie down caught in a snare. It should be understood thus: It has met with calamity, met with disaster, subject to whatever the hunter wishes. When the hunter comes, it cannot go where it wishes. Even so, monks, whatever ascetics or brahmins who indulge in these five cords of sensual pleasure being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape, they should be understood thus: 'They have met with calamity, met with disaster, subject to whatever the Evil One wishes.' But monks, whatever ascetics or brahmins who indulge in these five cords of sensual pleasure without being greedy, without being infatuated, without being engrossed, seeing the danger, with the wisdom of escape, they should be understood thus: 'They have not met with calamity, not met with disaster, not subject to whatever the Evil One wishes.'

Just as, monks, a wild deer might lie down not caught in a snare. It should be understood thus: 'He has not met with calamity, not met with disaster, not subject to whatever the hunter wishes. When the hunter comes, he can go where he wishes.' Even so, monks, whatever ascetics or brahmins who indulge in these five cords of sensual pleasure without being greedy, without being infatuated, without being engrossed, seeing the danger, with the wisdom of escape, they should be understood thus: 'They have not met with calamity, not met with disaster, not subject to whatever the Evil One wishes.'

"Just as, monks, a wild deer roaming in the forest wilds moves about confidently, stands confidently, sits confidently, lies down confidently. What is the reason for this? Gone out of range, monks, of the hunter. Even so, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This monk is called, monks, one who has blinded Māra, destroyed the Evil One's vision, gone beyond the sight of the Evil One.

"And furthermore, monks, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This is called, monks... etc... of the Evil One.

"And furthermore, monks, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. This is called, monks... etc... of the Evil One.

"And furthermore, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called, monks... etc... of the Evil One.

"And furthermore, 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... etc... of the Evil One.

"And furthermore, 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. This is called, monks... etc... of the Evil One.

"And furthermore, 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. This is called, monks... etc... of the Evil One.

"And furthermore, monks, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. This is called, monks... etc... of the Evil One.

"And furthermore, monks, 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 monk is called, monks, one who has blinded Māra, destroyed the Evil One's vision, gone beyond the sight of the Evil One. Having crossed over attachment in the world, he moves about confidently, stands confidently, sits confidently, lies down confidently. What is the reason for this? Because, monks, he has gone beyond the range of the Evil One.

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

The Discourse on the Heap of Snares is concluded as the sixth.

7.

The Shorter Discourse on the Simile of the Elephant's Footprint

288. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the brahmin Jāṇussoṇi was departing from Sāvatthī in an all-white chariot drawn by mares in the middle of the day. The brahmin Jāṇussoṇi saw the wanderer Pilotika coming from afar. Having seen him, he said this to the wanderer Pilotika:

"Well now, where is Master Vacchāyana coming from in the middle of the day?"

"Indeed, sir, I come from the presence of the ascetic Gotama."

"What does the Venerable Vacchāyana think of the ascetic Gotama's wisdom and expertise?

"I think he is wise."

"Who am I, sir, and who would know the ascetic Gotama's wisdom and expertise! "One who would know the ascetic Gotama's wisdom and expertise would surely have to be just like him."

"The Venerable Vacchāyana praises the ascetic Gotama with magnificent praise indeed."

"Who am I, sir, and who am I to praise the ascetic Gotama?

"That Master Gotama is praised by the praised ones, the highest among devas and human beings."

"What benefit does Master Vacchāyana see that he has such confidence in the ascetic Gotama?"

"Just as, sir, a skilled elephant tracker might enter an elephant forest. He would see in the elephant forest a large elephant footprint, long in extent and wide across. He would come to the conclusion: 'Indeed, sir, this is a great elephant.' Even so, sir, when I saw these four tracks in the ascetic Gotama, I came to the conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

289. What are the four? Here, sir, I see some wise nobles, subtle, experienced in controversy, who wander about seemingly demolishing the views of others with their wisdom. They hear: 'The ascetic Gotama will visit such and such a village or town.' They prepare a question: 'Having approached the ascetic Gotama, we shall ask him this question. If he answers thus when questioned by us, we shall refute his doctrine in this way. And if he answers thus when questioned by us, we shall refute his doctrine in that way.' They hear: 'The ascetic Gotama has arrived at such and such a village or town.' They approach the ascetic Gotama. The ascetic Gotama instructs, inspires, rouses and gladdens them with a Teaching talk. Having been instructed, inspired, roused and gladdened by the ascetic Gotama with a Teaching talk, they do not even question the ascetic Gotama, so how could they refute his doctrine? They indeed become disciples of the ascetic Gotama. When, sir, I saw this first factor in the ascetic Gotama, I came to this conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

"And furthermore, sir, I see here some wise brahmins...etc... wise householders...etc... wise ascetics, subtle, experienced in controversy, who wander about seemingly demolishing the views of others with their wisdom. They hear: 'The ascetic Gotama will visit such and such a village or town.' They prepare a question: 'Having approached the ascetic Gotama, we shall ask him this question. If he answers thus when questioned by us, we shall refute his doctrine in this way. And if he answers thus when questioned by us, we shall refute his doctrine in that way.' They hear: 'The ascetic Gotama has arrived at such and such a village or town.' They approach the ascetic Gotama. The ascetic Gotama instructs, inspires, rouses and gladdens them with a Teaching talk. Having been instructed, inspired, roused and gladdened by the ascetic Gotama with a Teaching talk, they do not even question the ascetic Gotama, so how could they refute his doctrine? Instead, they ask the ascetic Gotama for the going forth from home into homelessness. The ascetic Gotama gives them the going forth. Having gone forth there, dwelling withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they enter and dwell in, having realized it for themselves through direct knowledge in this very life. They said thus: 'We were indeed lost, we were indeed completely lost; for previously, not being ascetics, we claimed we were ascetics; not being brahmins, we claimed we were brahmins; not being arahants, we claimed we were arahants. Now indeed we are ascetics, now indeed we are brahmins, now indeed we are arahants.' When, sir, I saw this fourth factor in the ascetic Gotama, I came to this conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

"When, sir, I saw these four factors in the ascetic Gotama, I came to this conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

290. When this was said, the brahmin Jāṇussoṇi descended from his all-white mare-drawn chariot, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and uttered this inspired utterance three times: "Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One; Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One; Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One. Perhaps sometime we might meet with the venerable Gotama; perhaps there might be some conversation!" Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi reported to the Blessed One all of the conversation he had with the wanderer Pilotika. When this was said, the Blessed One said this to the brahmin Jāṇussoṇi: "No, brahmin, the simile of the elephant's footprint is not yet complete in detail to that extent. But, brahmin, listen to how the simile of the elephant's footprint becomes complete in detail, attend carefully, I shall speak." "Yes, sir," the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this -

291. "Just as, brahmin, an elephant tracker might enter an elephant forest. He would see in the elephant forest a large elephant footprint, long in extent and wide across. If he is a skilled elephant tracker, he does not yet come to the conclusion - 'Indeed, sir, this is a great elephant.' What is the reason for this? For there are, brahmin, in the elephant forest dwarf female elephants with large feet, and this might be one of their footprints.

"He follows it. Following it, he sees in the elephant forest a large elephant footprint, long in extent, wide across, and with high scraping marks. If he is a skilled elephant tracker, he does not yet come to the conclusion - 'Indeed, sir, this is a great elephant.' What is the reason for this? For there are, brahmin, in the elephant forest tall female elephants called Kāḷārikā with large feet, and this might be one of their footprints.

"He follows it. Following it, he sees in the elephant forest a large elephant footprint, long in extent, wide across, with high scraping marks, and with high marks made by tusks. If he is a skilled elephant tracker, he does not yet come to the conclusion - 'Indeed, sir, this is a great elephant.' What is the reason for this? For there are, brahmin, in the elephant forest tall female elephants called Kaṇerukā with large feet, and this might be one of their footprints.

"He follows it. Following it, he sees in the elephant forest a large elephant footprint, long in extent, wide across, with high scraping marks, with high marks made by tusks, and with high broken branches. And he sees that elephant at the foot of a tree, or in the open air, walking, or standing, or sitting, or lying down. He comes to the conclusion: 'This indeed is that great elephant.'

"Just so, brahmin, here a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness.

292. Having thus gone forth and undertaken the training and livelihood of monks, having abandoned the destruction of life, he abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings.

Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given. He dwells in purity through non-stealing.

Having abandoned unchaste conduct, he lives the holy life, keeping far away from sexual intercourse, which is a village practice.

Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.

"Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.

Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.

Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.

293. "He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night and from food at improper times. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from wearing garlands, using perfumes, and beautifying himself with cosmetics. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting uncooked grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from running messages and errands. He abstains from buying and selling. He abstains from using false weights, false metals, and false measures. He abstains from bribery, deception, fraud, and crooked practices. He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

294. He is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Just as wherever a bird flies, it flies with its wings as its only burden, even so a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness.

295. When seeing a form with the eye, he does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.

He acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.

296. "Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After returning from his almsround and having eaten his meal, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt.

297. "Having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This too, brahmin, is called a footprint of the Truth Finder, something scraped by the Truth Finder, something marked by the Truth Finder. But still the noble disciple has not come to the conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

"And furthermore, brahmin, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This too, brahmin... etc... 'The Community of the Blessed One's disciples is practising well.'

"And furthermore, brahmin, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. This too, brahmin... etc... 'The Community of the Blessed One's disciples is practising well.'

"And furthermore, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This too, brahmin, is called a footprint of the Truth Finder, something scraped by the Truth Finder, something marked by the Truth Finder. But still the noble disciple has not come to the conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

298. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. This too, brahmin, is called a footprint of the Truth Finder, something scraped by the Truth Finder, something marked by the Truth Finder. But still the noble disciple has not come to the conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions. This too, brahmin, is called a footprint of the Truth Finder, something scraped by the Truth Finder, something marked by the Truth Finder. But still the noble disciple has not come to the conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

299. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'. He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. This too, brahmin, is called a footprint of the Truth Finder, something scraped by the Truth Finder, something marked by the Truth Finder. But still the noble disciple has not come to the conclusion, though he is coming to the conclusion: 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This too, brahmin, is called a footprint of the Truth Finder, something scraped by the Truth Finder, something marked by the Truth Finder. To this extent, brahmin, the noble disciple has come to the conclusion - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.' To this extent, brahmin, the simile of the elephant's footprint becomes complete in detail."

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

The Lesser Discourse on the Simile of the Elephant's Footprint is concluded as the seventh.

8.

The Greater Discourse on the Simile of the Elephant's Footprint

300. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this: "Friends, just as whatever footprints of living beings that walk belong to the wilderness, all of them are encompassed by the elephant's footprint, which is declared to be supreme among them in terms of size; even so, friends, whatever wholesome qualities there are, all of them are included within the four noble truths. Within which four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering."

301. "And what, friend, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not getting what one wishes is suffering; in brief, the five aggregates of clinging are suffering. And what, friend, are the five aggregates of clinging? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness.

"And what, friend, is the aggregate of clinging to form? The four great elements and the form derived from the four great elements.

"And what, friend, are the four great elements? The earth element, the water element, the fire element, the air element.

302. "And what, friend, is the earth element? The earth element may be internal or external. What, friend, is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is: head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to. This, friend, is called the internal earth element. Both the internal earth element and the external earth element are simply earth element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element.

There comes a time, friend, when the external water element is agitated. At that time the external earth element disappears. Friend, when even such a great external earth element will be seen as impermanent, will be seen as subject to destruction, will be seen as subject to vanishing, will be seen as subject to change. What then of this momentary body clung to by craving that there should be 'I' or 'mine' or 'I am'? Indeed, he has none of that.

"If others abuse, revile, anger and harass that monk, friend, he understands thus: 'This painful feeling born of ear-contact has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on contact.' He sees that contact is impermanent, he sees that feeling is impermanent, he sees that perception is impermanent, he sees that formations are impermanent, he sees that consciousness is impermanent. His mind launches out onto the element as object, becomes confident, becomes steady, resolves upon it.

"If others, friend, treat that monk with what is unwished for, unbeloved and disagreeable - by contact with hands, by contact with clods of earth, by contact with sticks, by contact with weapons. He understands thus: 'This body is such that contacts of hands, contacts of clods of earth, contacts of sticks, and contacts of weapons operate upon such a body. But this has been said by the Blessed One in the Simile of the Saw: "Monks, even if bandits were to sever you limb from limb with a two-handled saw, one who sets his mind to hatred would not be carrying out my teaching." My energy will be aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed. Let contacts of hands, contacts of clods of earth, contacts of sticks, and contacts of weapons now operate upon this body. For this is how the Buddha's teaching is practised.'

If, friends, while that monk is recollecting the Buddha, the Teaching, and the Community thus, equanimity supported by the wholesome does not become established. He becomes agitated and experiences a sense of urgency - 'It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me, that while I am recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established.' Just as, friends, a daughter-in-law becomes agitated and experiences a sense of urgency upon seeing her father-in-law; even so, friends, if while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established, he becomes agitated and experiences a sense of urgency - 'It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me, that while I am recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established.' If, friends, while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome becomes established, he is pleased with that. Even to this extent, friends, much has been done by that monk.

303. "And what, friend, is the water element? The water element may be internal or external. What, friend, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to, that is: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to - this, friend, is called the internal water element. Both the internal water element and the external water element are simply water element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the water element, one's mind becomes dispassionate towards the water element.

"There comes a time, friend, when the external water element is agitated. It sweeps away villages, towns, cities, districts, and regions. There comes a time, friend, when the waters in the great ocean recede by one hundred yojanas, by two hundred yojanas, by three hundred yojanas, by four hundred yojanas, by five hundred yojanas, by six hundred yojanas, by seven hundred yojanas. There comes a time, friend, when the water in the great ocean stands at seven palm trees' height, at six palm trees' height, at five palm trees' height, at four palm trees' height, at three palm trees' height, at two palm trees' height, at one palm tree's height. There comes a time, friend, when the water in the great ocean stands at seven men's height, at six men's height, at five men's height, at four men's height, at three men's height, at two men's height, at one man's height. There comes a time, friend, when the water in the great ocean stands at half a man's height, at waist height, at knee height, at ankle height. There comes a time, friend, when in the great ocean there is not even water to the depth of a finger joint. Friend, when even such a great external water element will be seen as impermanent, will be seen as subject to destruction, will be seen as subject to vanishing, will be seen as subject to change. What then of this momentary body clung to by craving that there should be 'I' or 'mine' or 'I am'? Indeed, he has none of that... etc... If, friends, while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome becomes established. He is pleased with that. Even to this extent, friends, much has been done by that monk.

304. And what, friend, is the fire element? The fire element may be internal or external. What, friend, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung-to, that is: that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to - this, friend, is called the internal fire element. Both the internal fire element and the external fire element are simply fire element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the fire element, one's mind becomes dispassionate towards the fire element.

There comes a time, friend, when the external fire element is agitated. It burns villages, towns, cities, regions, and districts. Having come to a green area, or a path, or a rocky area, or a water's edge, or a delightful stretch of ground, it is extinguished without fuel. There comes a time, friend, when they seek fire even with a chicken feather or a strip of sinew. Friend, when even such a great external fire element will be seen as impermanent, will be seen as subject to destruction, will be seen as subject to vanishing, will be seen as subject to change. What then of this momentary body clung to by craving that there should be 'I' or 'mine' or 'I am'? Indeed, he has none of that... etc... If, friends, while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome becomes established, he is pleased with that. Even to this extent, friends, much has been done by that monk.

305. And what, friend, is the air element? The air element may be internal or external. What, friend, is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to, that is: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to - this, friend, is called the internal air element. Both the internal air element and the external air element are simply air element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the air element, one's mind becomes dispassionate towards the air element.

There comes a time, friend, when the external air element is agitated. It sweeps away villages, towns, cities, districts, and regions. There comes a time, friend, when in the last month of the hot season they seek wind with palm fans and hand-held fans, and they do not wish for grass in the eaves. Friend, when even such a great external air element will be seen as impermanent, will be seen as subject to destruction, will be seen as subject to vanishing, will be seen as subject to change. What then of this momentary body clung to by craving that there should be 'I' or 'mine' or 'I am'? Indeed, he has none of that.

"If others abuse, revile, anger and harass that monk, friend. He understands thus: 'This painful feeling born of ear-contact has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on contact.' He sees that contact is impermanent, he sees that feeling is impermanent, he sees that perception is impermanent, he sees that formations are impermanent, he sees that consciousness is impermanent. His mind launches out onto the element as object, becomes confident, becomes steady, resolves upon it.

"If others, friend, treat that monk with what is unwished for, unbeloved and disagreeable - by contact with hands, by contact with clods of earth, by contact with sticks, by contact with weapons. He understands thus: 'This body is such that contacts of hands, contacts of clods of earth, contacts of sticks, and contacts of weapons operate upon such a body. But this has been said by the Blessed One in the Simile of the Saw: "Monks, even if bandits were to sever you limb from limb with a two-handled saw. One who sets his mind to hatred would not be carrying out my teaching." My energy will be aroused and unflagging, mindfulness established and unconfused, my body tranquil and unperturbed, my mind concentrated and one-pointed. Let contacts of hands, contacts of clods of earth, contacts of sticks, and contacts of weapons now operate upon this body. For this is how the Buddha's teaching is practised.'

"If, friends, while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established. He becomes agitated and experiences a sense of urgency - 'It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me. That while I am recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established.' Just as, friends, a daughter-in-law becomes agitated and experiences a sense of urgency upon seeing her father-in-law; even so, friends, if while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established. He becomes agitated and experiences a sense of urgency - 'It is a loss for me indeed, not a gain for me; it is ill-gotten for me indeed, not well-gotten for me. That while I am recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome does not become established.' If, friends, while that monk is recollecting the Buddha thus, recollecting the Teaching thus, recollecting the Community thus, equanimity supported by the wholesome becomes established, he is pleased with that. Even to this extent, friends, much has been done by that monk.

306. "Just as, friends, dependent on timber, creepers, grass, and clay, space enclosed becomes reckoned simply as a house; even so, friends, dependent on bones, sinews, flesh, and skin, space enclosed becomes reckoned simply as form. Friends, when the internal eye is intact but external forms do not come into range, and there is no corresponding engagement, there is no manifestation of the corresponding type of consciousness. Friends, when the internal eye is intact and external forms come into range, but there is no corresponding engagement, there is no manifestation of the corresponding type of consciousness. But friends, when the internal eye is intact and external forms come into range, and there is the corresponding engagement, then there is the manifestation of the corresponding type of consciousness. Whatever form exists in one thus come to be is included in the aggregate of clinging to form; whatever feeling exists in one thus come to be is included in the aggregate of clinging to feeling; whatever perception exists in one thus come to be is included in the aggregate of clinging to perception; whatever formations exist in one thus come to be are included in the aggregate of clinging to formations; whatever consciousness exists in one thus come to be is included in the aggregate of clinging to consciousness.

"He understands thus: 'For indeed, it is said, there is a collection, an assemblage, a combination of these five aggregates of clinging. But this has been said by the Blessed One: 'One who sees dependent origination sees the Teaching; one who sees the Teaching sees dependent origination. These five aggregates of clinging are indeed dependently arisen. The desire, adhesion, inclination, and clinging regarding these five aggregates of clinging is the origin of suffering. The removal of desire and lust, the abandoning of desire and lust regarding these five aggregates of clinging, that is the cessation of suffering.' Even to this extent, friends, much has been done by that monk.

"The internal ear is intact, friends... etc... the nose is intact... the tongue is intact... the body is intact... the mind is intact but external mind-objects do not come into range, and there is no corresponding engagement, there is no manifestation of the corresponding type of consciousness. Friends, when the internal mind is intact and external mind-objects come into range, but there is no corresponding engagement, there is no manifestation of the corresponding type of consciousness. But friends, when the internal mind is intact and external mind-objects come into range, and there is the corresponding engagement, then there is the manifestation of the corresponding type of consciousness. Whatever form exists in one thus come to be is included in the aggregate of clinging to form; whatever feeling exists in one thus come to be is included in the aggregate of clinging to feeling; whatever perception exists in one thus come to be is included in the aggregate of clinging to perception; whatever formations exist in one thus come to be are included in the aggregate of clinging to formations; whatever consciousness exists in one thus come to be is included in the aggregate of clinging to consciousness. He understands thus: 'For indeed, it is said, there is a collection, an assemblage, a combination of these five aggregates of clinging. But this has been said by the Blessed One: 'One who sees dependent origination sees the Teaching; one who sees the Teaching sees dependent origination.' These five aggregates of clinging are indeed dependently arisen. The desire, adhesion, inclination, and clinging regarding these five aggregates of clinging is the origin of suffering. The removal of desire and lust, the abandoning of desire and lust regarding these five aggregates of clinging, that is the cessation of suffering.' Even to this extent, friends, much has been done by that monk."

The Venerable Sāriputta said this. Those monks delighted in what the Venerable Sāriputta had said.

The Greater Discourse on the Simile of the Elephant's Footprint, the eighth, is concluded.

9.

The Greater Discourse on the Simile of the Heartwood

307. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain, not long after Devadatta had left. There the Blessed One addressed the monks with reference to Devadatta:

"Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he becomes self-satisfied and complete in intention. Due to that gain, honour and praise he exalts himself and disparages others - 'I am one who has gain, honour and praise, but these other monks are unknown and of little influence.' Due to that gain, honour and praise he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering.

"Just as, monks, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood, pass by the inner bark, pass by the outer bark of a great standing tree possessing heartwood, and having cut off the branches and leaves, were to take them away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood, having passed by the inner bark, having passed by the outer bark of a great standing tree possessing heartwood, having cut off the branches and leaves, has taken them away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.' Even so, monks, here some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he becomes self-satisfied and complete in intention. Due to that gain, honour and praise he exalts himself and disparages others: 'I am one who has gain, honour and praise, but these other monks are unknown and of little influence.' Due to that gain, honour and praise he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering. This monk is called, monks, one who has grasped the branches and leaves of the holy life; and because of that he has come to a stop.

308. "Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. Being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied and complete in intention. Due to that perfection in virtue he exalts himself and disparages others - 'I am virtuous and of good character, but these other monks are immoral and of evil character.' Due to that perfection in virtue he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering.

"Just as, monks, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood, pass by the inner bark of a great standing tree possessing heartwood, and having cut off the outer bark, were to take it away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood, having passed by the inner bark of a great standing tree possessing heartwood, having cut off the outer bark, has taken it away thinking "This is heartwood"; And whatever purpose he had for heartwood, that purpose will not be served.'

"Even so, monks, here some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. Being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied and complete in intention. Due to that perfection in virtue he exalts himself and disparages others - 'I am virtuous and of good character, but these other monks are immoral and of evil character.' Due to that perfection in virtue he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering. This monk is called, monks, one who has grasped the bark of the holy life; and because of that he has come to a stop.

309. "Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. Due to that perfection in virtue he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. Being diligent, he achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied and complete in intention. Due to that perfection in concentration he exalts himself and disparages others - 'I am concentrated and one-pointed in mind, but these other monks are unconcentrated with wandering minds.' Due to that perfection in concentration he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering.

"Just as, monks, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood of a great standing tree possessing heartwood, and having cut off the bark, were to take it away thinking 'This is heartwood.' A person with good eyesight seeing him would say 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood of a great standing tree possessing heartwood, having cut off the bark, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.'

"Even so, monks, here some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. Due to that perfection in virtue he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied and complete in intention. Due to that perfection in concentration he exalts himself and disparages others - 'I am concentrated and one-pointed in mind, but these other monks are unconcentrated with wandering minds.' Due to that perfection in concentration he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering. This monk is called, monks, one who has grasped the bark of the holy life; and because of that he has come to a stop.

310. "Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness. Being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. Due to that perfection in virtue he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied but not complete in intention. Due to that perfection in concentration he neither exalts himself nor disparages others. Due to that perfection in concentration he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves knowledge and vision. Due to that knowledge and vision he becomes self-satisfied and complete in intention. Due to that knowledge and vision he exalts himself and disparages others - 'I dwell knowing and seeing. But these other monks dwell without knowing and seeing.' Due to that knowledge and vision he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering.

"Just as, monks, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood of a great standing tree possessing heartwood, and having cut off the sapwood, were to take it away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood of a great standing tree possessing heartwood, having cut off the sapwood, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.' Even so, monks, here some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. Due to that perfection in virtue he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied but not complete in intention. Due to that perfection in concentration he neither exalts himself nor disparages others. Due to that perfection in concentration he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves knowledge and vision. Due to that knowledge and vision he becomes self-satisfied and complete in intention. Due to that knowledge and vision he exalts himself and disparages others - 'I dwell knowing and seeing, but these other monks dwell without knowing and seeing.' Due to that knowledge and vision he becomes intoxicated, infatuated, and falls into heedlessness, and being heedless, he dwells in suffering. This monk is called, monks, one who has grasped the sapwood of the holy life; and because of that he has come to a stop.

311. "Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. Due to that perfection in virtue he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied but not complete in intention. Due to that perfection in concentration he neither exalts himself nor disparages others. Due to that perfection in concentration he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves knowledge and vision. Due to that knowledge and vision he becomes self-satisfied but not complete in intention. Due to that knowledge and vision he neither exalts himself nor disparages others. Due to that knowledge and vision he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perpetual liberation. It is impossible, monks, it cannot happen that that monk would fall away from that perpetual liberation.

"Just as, monks, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to cut off just the heartwood of a great standing tree possessing heartwood and take it away, knowing 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person knew heartwood, knew sapwood, knew inner bark, knew outer bark, knew branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having cut off just the heartwood of a great standing tree possessing heartwood, has taken it away, knowing "This is heartwood." And whatever purpose he had for heartwood, that purpose will be served.'

"Even so, monks, here some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. Due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. Due to that perfection in virtue he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied but not complete in intention. Due to that perfection in concentration he neither exalts himself nor disparages others. Due to that perfection in concentration he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves knowledge and vision. Due to that knowledge and vision he becomes self-satisfied but not complete in intention. Due to that knowledge and vision he neither exalts himself nor disparages others. Due to that knowledge and vision he does not become intoxicated, does not become infatuated, and does not fall into heedlessness, and being diligent, he achieves perpetual liberation. It is impossible, monks, it cannot happen that that monk would fall away from that perpetual liberation.

"Thus, monks, this holy life does not have gain, honour and praise as its benefit, nor perfection in virtue as its benefit, nor perfection in concentration as its benefit, nor knowledge and vision as its benefit. "Monks, this unshakable liberation of mind - this, monks, is the purpose of the holy life, this is its core, this is its final goal."

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

The Greater Discourse on the Simile of the Heartwood, the ninth, is concluded.

10.

The Shorter Discourse on the Simile of the Heartwood

312. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the brahmin Piṅgalakoccha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Piṅgalakoccha said this to the Blessed One - "Master Gotama, these ascetics and brahmins who have orders and followings, who are teachers of orders, who are well-known and famous religious founders, regarded as holy by many people, that is - Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta - did they all understand according to their own claims, did none understand, or did some understand and some not understand?" "Enough, brahmin, let that question be - 'Did they all understand according to their own claims, did none understand, or did some understand and some not understand?' I shall teach you the Teaching, brahmin, listen to it carefully, attend well, I shall speak." "Yes, sir," the brahmin Piṅgalakoccha replied to the Blessed One. The Blessed One said this -

313. "Just as, brahmin, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood, pass by the inner bark, pass by the outer bark of a great standing tree possessing heartwood, and having cut off the branches and leaves, were to take them away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood, having passed by the inner bark, having passed by the outer bark of a great standing tree possessing heartwood, having cut off the branches and leaves, has taken them away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.'

314. "Just as, brahmin, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood, pass by the inner bark of a great standing tree possessing heartwood, and having cut off the outer bark, were to take it away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood, having passed by the inner bark of a great standing tree possessing heartwood, having cut off the outer bark, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.'

315. "Just as, brahmin, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood of a great standing tree possessing heartwood, and having cut off the bark, were to take it away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood of a great standing tree possessing heartwood, having cut off the bark, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.'

316. "Just as, brahmin, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood of a great standing tree possessing heartwood, and having cut off the sapwood, were to take it away thinking 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person did not know heartwood, did not know sapwood, did not know inner bark, did not know outer bark, did not know branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood of a great standing tree possessing heartwood, having cut off the sapwood, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served.'

317. "Just as, brahmin, a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to cut off just the heartwood of a great standing tree possessing heartwood and take it away, knowing 'This is heartwood.' A person with good eyesight seeing him would say: 'This good person knew heartwood, knew sapwood, knew inner bark, knew outer bark, knew branches and leaves. For this good person in need of heartwood, seeking heartwood, wandering in search of heartwood, having cut off just the heartwood of a great standing tree possessing heartwood, has taken it away, knowing "This is heartwood." And whatever purpose he had for heartwood, that purpose will be served.'

318. "Just so, brahmin, here some person goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he becomes self-satisfied and complete in intention. Due to that gain, honour and praise he exalts himself and disparages others - 'I am one who has gain, honour and praise, but these other monks are unknown and of little influence.' And due to that gain, honour and praise, he does not generate desire for, nor strive for the realization of those other states that are more excellent and more sublime; he becomes lazy and lax. Just as that person, brahmin, in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the heartwood, pass by the sapwood, pass by the inner bark, pass by the outer bark of a great standing tree possessing heartwood, and having cut off the branches and leaves, were to take them away thinking 'This is heartwood.' And whatever purpose he had for heartwood, that purpose will not be served. I say, brahmin, this person is similar to that.

319. "Here, brahmin, some person goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. And due to that gain, honour and praise, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied and complete in intention. Due to that perfection in virtue he exalts himself and disparages others - 'I am virtuous and of good character, but these other monks are immoral and of evil character.' And due to that perfection in virtue, he does not generate desire for, nor strive for the realization of those other states that are more excellent and more sublime; he becomes lazy and lax. Just as that person, brahmin, in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood, having passed by the inner bark of a great standing tree possessing heartwood, having cut off the outer bark, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served. I say, brahmin, this person is similar to that.

320. "Here, brahmin, some person goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. And due to that gain, honour and praise, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. And due to that perfection in virtue, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied and complete in intention. Due to that perfection in concentration he exalts himself and disparages others - 'I am concentrated and one-pointed in mind, but these other monks are unconcentrated with wandering minds.' And due to that perfection in concentration, he does not generate desire for, nor strive for the realization of those other states that are more excellent and more sublime; he becomes lazy and lax. Just as that person, brahmin, in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood, having passed by the sapwood of a great standing tree possessing heartwood, having cut off the bark, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served. I say, brahmin, this person is similar to that.

321. "Here, brahmin, some person goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death...etc... might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. And due to that gain, honour and praise, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. And due to that perfection in virtue, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied but not complete in intention. Due to that perfection in concentration he neither exalts himself nor disparages others. And due to that perfection in concentration, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves knowledge and vision. Due to that knowledge and vision he becomes self-satisfied and complete in intention. Due to that knowledge and vision he exalts himself and disparages others - 'I dwell knowing and seeing, but these other monks dwell without knowing and seeing.' And due to that knowledge and vision, he does not generate desire for, nor strive for the realization of those other states that are more excellent and more sublime; he becomes lazy and lax. Just as that person, brahmin, in need of heartwood, seeking heartwood, wandering in search of heartwood, having passed by the heartwood of a great standing tree possessing heartwood, having cut off the sapwood, has taken it away thinking "This is heartwood." And whatever purpose he had for heartwood, that purpose will not be served. I say, brahmin, this person is similar to that.

322. "Here, brahmin, some person goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering. Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, he produces gain, honour and praise. Due to that gain, honour and praise he is not self-satisfied and not complete in intention. Due to that gain, honour and praise he neither exalts himself nor disparages others. And due to that gain, honour and praise, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in virtue. Due to that perfection in virtue he becomes self-satisfied but not complete in intention. Due to that perfection in virtue he neither exalts himself nor disparages others. And due to that perfection in virtue, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves perfection in concentration. Due to that perfection in concentration he becomes self-satisfied but not complete in intention. Due to that perfection in concentration he neither exalts himself nor disparages others. And due to that perfection in concentration, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax. He achieves knowledge and vision. Due to that knowledge and vision he becomes self-satisfied but not complete in intention. Due to that knowledge and vision he neither exalts himself nor disparages others. And due to that knowledge and vision, he generates desire for, and strives for the realization of those other states that are more excellent and more sublime; he is not lazy and not lax.

323. "And what, brahmin, are the states that are more excellent and more sublime than knowledge and vision? Here, brahmin, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And furthermore, brahmin, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And furthermore, brahmin, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And furthermore, brahmin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And 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 too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And 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. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And furthermore, brahmin, 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. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And furthermore, brahmin, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. This too, brahmin, is a state that is more excellent and more sublime than knowledge and vision.

"And 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 too, brahmin, is a state that is more excellent and more sublime than knowledge and vision. These, brahmin, are the states that are more excellent and more sublime than knowledge and vision.

324. Just as that person, brahmin, in need of heartwood, seeking heartwood, wandering in search of heartwood, having cut off just the heartwood of a great standing tree possessing heartwood, has taken it away, knowing "This is heartwood." And whatever purpose he had for heartwood, that purpose will be served. I say, brahmin, this person is similar to that.

"Thus, brahmin, this holy life does not have gain, honour and praise as its benefit, nor perfection in virtue as its benefit, nor perfection in concentration as its benefit, nor knowledge and vision as its benefit. "Brahmin, this unshakable liberation of mind - this, brahmin, is the purpose of the holy life, this is its core, this is its final goal."

When this was said, the brahmin Piṅgalakoccha said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...pe... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

The Shorter Discourse on the Simile of the Heartwood is concluded as the tenth.

The Chapter on Similes, the third, is concluded.

Here is its summary -

4.

The Greater Chapter on Pairs

1.

The Shorter Discourse at Gosiṅga

325. Thus have I heard - On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. Now on that occasion the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila were dwelling in the Gosiṅga Sāla-tree Grove. Then the Blessed One, having emerged from seclusion in the evening, approached the Gosiṅga Sāla-tree Grove. The grove keeper saw the Blessed One coming from afar. Having seen the Blessed One, he said this: "Do not enter this grove, recluse. There are three clansmen dwelling here who are concerned with their own welfare. Do not disturb their comfort."

The Venerable Anuruddha heard the grove keeper conversing with the Blessed One. Having heard, he said this to the grove keeper - "Friend grove keeper, do not stop the Blessed One. The Teacher, our Blessed One, has arrived." Then the Venerable Anuruddha approached the Venerable Nandiya and the Venerable Kimila; having approached, he said this to the Venerable Nandiya and the Venerable Kimila - "Come forward, venerable ones, come forward, the Teacher, our Blessed One, has arrived." Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila went out to meet the Blessed One - one took the Blessed One's bowl and robe, one prepared a seat, one set out water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One washed his feet. Those venerable ones too, having paid homage to the Blessed One, sat down to one side. When the Venerable Anuruddha was seated to one side, the Blessed One said this to him -

326. "How are you, Anuruddhas, are you keeping well, are you comfortable, are you not troubled with alms food?" "We are keeping well, Blessed One, we are comfortable, Blessed One; and we are not troubled with alms food, Venerable Sir." "Are you, Anuruddhas, living in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes?" "Indeed, Venerable Sir, we are living in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes." "But how, Anuruddhas, do you live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes?" "Here, Venerable Sir, I think thus: 'It is a gain for me, it is well-gotten for me, that I live with such fellow monks.' Venerable Sir, towards these venerable ones I maintain bodily acts of friendliness both openly and in private; I maintain verbal acts of friendliness both openly and in private; I maintain mental acts of friendliness both openly and in private. This occurs to me, Venerable Sir - 'What if I were to set aside my own mind and live according to the minds of these venerable ones?' So, Venerable Sir, having set aside my own mind, I live according to the minds of these venerable ones. Though our bodies are different, Venerable Sir, it seems we have just one mind."

The Venerable Nandiya too...pe... The Venerable Kimila also said this to the Blessed One - "This occurs to me, Venerable Sir - 'It is a gain for me, it is well-gotten for me, that I live with such fellow monks.' Venerable Sir, towards these venerable ones I maintain bodily acts of friendliness both openly and in private, I maintain verbal acts of friendliness both openly and in private, I maintain mental acts of friendliness both openly and in private. This occurs to me, Venerable Sir - 'What if I were to set aside my own mind and live according to the minds of these venerable ones?' So, Venerable Sir, having set aside my own mind, I live according to the minds of these venerable ones. Though our bodies are different, Venerable Sir, it seems we have just one mind.

"Thus, Venerable Sir, we live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes."

327. "Excellent, excellent, Anuruddhas! But are you, Anuruddhas, dwelling diligent, ardent and resolute?" "Indeed, Venerable Sir, we are dwelling diligent, ardent and resolute." "But how, Anuruddhas, are you dwelling diligent, ardent and resolute?" "Here, Venerable Sir, whoever among us returns first from the village with alms food prepares the seats, sets out the drinking and washing water, and puts the refuse bowl in place. Whoever returns last from the village with alms food, if there is leftover food and if he wishes, he eats it; if he does not wish to eat it, he throws it away where there is little grass or drops it into water with no living beings. He puts away the seats, puts away the drinking and washing water, puts away the refuse bowl, and sweeps the refectory. Whoever sees a pot of drinking water, washing water, or water for the toilet empty and void, sets it up. If it is too heavy for him, we set it up with a gesture of the hand, having called another with a signal of the hand, but we do not, Venerable Sir, break into speech for such a reason. And every five days, Venerable Sir, we sit together all night for discussion of the Teaching. Thus, Venerable Sir, we dwell diligent, ardent and resolute."

328. "Excellent, excellent, Anuruddhas! But is there, Anuruddhas, while dwelling thus diligent, ardent and resolute, any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, quite secluded from sensual pleasures, secluded from unwholesome states, we enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This, Venerable Sir, is our superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved while dwelling diligent, ardent and resolute."

"Excellent, excellent, Anuruddhas! "But is there, Anuruddhas, with the transcendence of this dwelling, with the tranquillization of this dwelling, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, with the subsiding of thought and examination, we enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the transcendence of that dwelling, with the tranquillization of that dwelling, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved."

"Excellent, excellent, Anuruddhas! "But is there, Anuruddhas, with the transcendence of this dwelling, with the tranquillization of this dwelling, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, with the fading away of rapture, we 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' - we enter and dwell in the third meditative absorption. With the transcendence of that dwelling, with the tranquillization of that dwelling, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved."

"Excellent, excellent, Anuruddhas! "But is there, Anuruddhas, with the transcendence of this dwelling, with the tranquillization of this dwelling, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, we enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. With the transcendence of that dwelling, with the tranquillization of that dwelling, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved."

"Excellent, excellent, Anuruddhas! "But is there, Anuruddhas, with the transcendence of this dwelling, with the tranquillization of this dwelling, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, 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,' we enter and dwell in the base of the infinity of space. With the transcendence of that dwelling, with the tranquillization of that dwelling, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved."

"Excellent, excellent, Anuruddhas! "But is there, Anuruddhas, with the transcendence of this dwelling, with the tranquillization of this dwelling, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' we enter and dwell in the base of infinite consciousness... with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' we enter and dwell in the base of nothingness... with the complete transcendence of the base of nothingness, we enter and dwell in the base of neither-perception-nor-non-perception. With the transcendence of that dwelling, with the tranquillization of that dwelling, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved."

329. "Excellent, excellent, Anuruddhas! "But is there, Anuruddhas, with the transcendence of this dwelling, with the tranquillization of this dwelling, another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "How could there not be, Venerable Sir! Here, Venerable Sir, whenever we wish, with the complete transcendence of the base of neither-perception-nor-non-perception, we enter and dwell in the cessation of perception and feeling, and having seen with wisdom, our taints are destroyed. With the transcendence of that dwelling, with the tranquillization of that dwelling, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that we have achieved. And Venerable Sir, we do not see any other pleasant dwelling more excellent or more sublime than this pleasant dwelling." "Excellent, excellent, Anuruddhas! "There is no pleasant dwelling more excellent or more sublime than this pleasant dwelling."

330. Then the Blessed One, having instructed, inspired, uplifted and gladdened the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila with a talk on the Teaching, rose from his seat and departed. Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila accompanied the Blessed One, and after turning back from there, the Venerable Nandiya and the Venerable Kimila said this to the Venerable Anuruddha - "Did we tell the Venerable Anuruddha: 'We are gainers of these and these meditative dwellings', that the Venerable Anuruddha declared in the presence of the Blessed One up to the destruction of the taints?" "The Venerables did not tell me: 'We are gainers of these and these meditative dwellings', but rather having encompassed with my mind the minds of the Venerables, I understood: 'These Venerables are gainers of these and these meditative dwellings'. Deities too informed me of this matter - 'These Venerables are gainers of these and these meditative dwellings'. That is what I declared when questioned by the Blessed One."

331. Then the yakkha Dīgha Parajana approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the yakkha Dīgha Parajana said this to the Blessed One - "It is a gain, Venerable Sir, for the Vajjians, a great gain for the Vajjian people, that the Truth Finder, the Arahant, the Perfectly Enlightened One dwells here, and these three clansmen - the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila." Having heard the voice of the yakkha Dīgha Parajana, the earth-dwelling devas proclaimed - 'It is a gain, indeed, for the Vajjians, a great gain for the Vajjian people, that the Truth Finder, the Arahant, the Perfectly Enlightened One dwells here, and these three clansmen - the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila.' Having heard the voice of the earth-dwelling devas, the Four Great Kings... etc... The Tāvatiṃsa devas... etc... The Yāma deities... etc... The Tusita devas... etc... The Nimmānarati deities... etc... The Paranimmitavasavatti devas... etc... The Brahmakāyika devas proclaimed - "It is a gain, indeed, for the Vajjians, a great gain for the Vajjian people, that the Truth Finder, the Arahant, the Perfectly Enlightened One dwells here, and these three clansmen - the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila." Thus at that moment, at that instant, these venerable ones became known as far as the Brahma world.

"So it is, Dīgha, so it is, Dīgha! "If, Dīgha, from whichever family these three clansmen have gone forth from home into homelessness, should that family recollect these three clansmen with a faithful mind, that would lead to that family's welfare and happiness for a long time. If, Dīgha, from whichever extended family these three clansmen have gone forth from home into homelessness, should that extended family recollect these three clansmen with a faithful mind, that would lead to that extended family's welfare and happiness for a long time. If, Dīgha, from whichever village these three clansmen have gone forth from home into homelessness, should that village recollect these three clansmen with a faithful mind, that would lead to that village's welfare and happiness for a long time. If, Dīgha, from whichever town these three clansmen have gone forth from home into homelessness, should that town recollect these three clansmen with a faithful mind, that would lead to that town's welfare and happiness for a long time. If, Dīgha, from whichever city these three clansmen have gone forth from home into homelessness, should that city recollect these three clansmen with a faithful mind, that would lead to that city's welfare and happiness for a long time. If, Dīgha, from whichever country these three clansmen have gone forth from home into homelessness, should that country recollect these three clansmen with a faithful mind, that would lead to that country's welfare and happiness for a long time. If, Dīgha, all nobles were to recollect these three clansmen with a faithful mind, that would lead to all those nobles' welfare and happiness for a long time. If, Dīgha, all brahmins... etc... If, Dīgha, all merchants... etc... If, Dīgha, all workers were to recollect these three clansmen with a faithful mind, that would lead to all those workers' welfare and happiness for a long time. If, Dīgha, the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, were to recollect these three clansmen with a faithful mind, that would lead to the welfare and happiness for a long time of the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans. See, Dīgha, how these three clansmen are practising for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans."

This is what the Blessed One said. Delighted, the yakkha Dīgha Parajana rejoiced in what the Blessed One had said.

The Shorter Discourse at Gosiṅga is concluded as first.

2.

The Greater Discourse at Gosiṅga

332. Thus have I heard - On one occasion the Blessed One was dwelling in the Gosiṅga Sāla-tree Grove together with several well-known elder disciples - with the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and with other well-known elder disciples. Then the Venerable Mahāmoggallāna, having emerged from seclusion in the evening, approached the Venerable Mahākassapa; having approached, he said this to the Venerable Mahākassapa: "Come, friend Kassapa, let us approach the Venerable Sāriputta to hear the Teaching." "Yes, friend," the Venerable Mahākassapa replied to the Venerable Mahāmoggallāna. Then the Venerable Mahāmoggallāna, the Venerable Mahākassapa, and the Venerable Anuruddha approached the Venerable Sāriputta to hear the Teaching. The Venerable Ānanda saw the Venerable Mahāmoggallāna, the Venerable Mahākassapa, and the Venerable Anuruddha approaching the Venerable Sāriputta to hear the Teaching. Having seen them, he approached the Venerable Revata; having approached, he said this to the Venerable Revata: "Friend Revata, those superior persons are approaching the Venerable Sāriputta to hear the Teaching. Come, friend Revata, let us approach the Venerable Sāriputta to hear the Teaching." "Yes, friend," the Venerable Revata replied to the Venerable Ānanda. Then the Venerable Revata and the Venerable Ānanda approached the Venerable Sāriputta to hear the Teaching.

333. The Venerable Sāriputta saw the Venerable Revata and the Venerable Ānanda coming from afar. Having seen them, he said this to the Venerable Ānanda - "Let the Venerable Ānanda come! A warm welcome to the Venerable Ānanda, attendant of the Blessed One, who dwells in the presence of the Blessed One! Friend Ānanda, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Ānanda, what kind of monk would beautify the Gosiṅga Sāla grove?" "Here, friend Sāriputta, a monk is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing; proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. He teaches the Teaching to the four assemblies with well-rounded phrases and expressions, connected together, for the uprooting of underlying tendencies. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove."

334. When this was said, the Venerable Sāriputta said this to the Venerable Revata - "Friend Revata, the Venerable Ānanda has answered according to his own discernment. Now we ask the Venerable Revata about this - 'Friend Revata, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Revata, what kind of monk would beautify the Gosiṅga Sāla grove?'" "Here, friend Sāriputta, a monk delights in seclusion, finds joy in seclusion, is internally devoted to mental serenity, does not neglect meditation, is possessed of insight, and frequents empty dwellings. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove."

335. When this was said, the Venerable Sāriputta said this to the Venerable Anuruddha - "Friend Anuruddha, the Venerable Revata has answered according to his own discernment. Now we ask the Venerable Anuruddha about this - 'Friend Anuruddha, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Anuruddha, what kind of monk would beautify the Gosiṅga Sāla grove?'" "Here, friend Sāriputta, a monk with the divine eye, which is purified and surpasses the human, surveys a thousand worlds. Just as, friend Sāriputta, a person with good eyesight standing on the upper terrace of a palace would survey a thousand wheel-rims; Even so, friend Sāriputta, a monk with the divine eye, which is purified and surpasses the human, surveys a thousand worlds. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove."

336. When this was said, the Venerable Sāriputta said this to the Venerable Mahākassapa - "Friend Kassapa, the Venerable Anuruddha has answered according to his own discernment. Now we ask the Venerable Mahākassapa about this - 'Friend Kassapa, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Kassapa, what kind of monk would beautify the Gosiṅga Sāla grove?'" "Here, friend Sāriputta, a monk is himself a forest-dweller and speaks in praise of forest-dwelling, is himself an almsfood-eater and speaks in praise of eating almsfood, is himself a rag-robe wearer and speaks in praise of wearing rag-robes, is himself a three-robe wearer and speaks in praise of wearing three robes, is himself of few wishes and speaks in praise of fewness of wishes, is himself content and speaks in praise of contentment, is himself secluded and speaks in praise of seclusion, is himself aloof from society and speaks in praise of aloofness from society, is himself energetic and speaks in praise of arousing energy, is himself accomplished in virtue and speaks in praise of accomplishment in virtue, is himself accomplished in concentration and speaks in praise of accomplishment in concentration, is himself accomplished in wisdom and speaks in praise of accomplishment in wisdom, is himself accomplished in liberation and speaks in praise of accomplishment in liberation, is himself accomplished in the knowledge and vision of liberation and speaks in praise of accomplishment in the knowledge and vision of liberation. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove."

337. When this was said, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna - "Friend Moggallāna, the Venerable Mahākassapa has answered according to his own discernment. Now we ask the Venerable Mahāmoggallāna about this - 'Friend Moggallāna, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Moggallāna, what kind of monk would beautify the Gosiṅga Sāla grove?'" "Here, friend Sāriputta, two monks discuss the Abhidhamma, they ask each other questions, when asked questions by each other they answer, they do not falter, and their discussion of the Teaching flows on. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove."

338. Then the Venerable Mahāmoggallāna said this to the Venerable Sāriputta: "Friend Sāriputta, we have all answered according to our own discernment. Now we ask the Venerable Sāriputta about this - 'Friend Sāriputta, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Sāriputta, what kind of monk would beautify the Gosiṅga Sāla grove?'" "Here, friend Moggallāna, a monk wields mastery over his mind, he does not let the mind wield mastery over him. In whichever meditative attainment he wishes to dwell in the morning, in that meditative attainment he dwells in the morning; in whichever meditative attainment he wishes to dwell at noon, in that meditative attainment he dwells at noon; in whichever meditative attainment he wishes to dwell in the evening, in that meditative attainment he dwells in the evening. Just as, friend Moggallāna, a king or a king's chief minister might have a chest full of variously coloured garments. Whatever pair of garments he wishes to wear in the morning, that pair of garments he would wear in the morning; whatever pair of garments he wishes to wear at noon, that pair of garments he would wear at noon; whatever pair of garments he wishes to wear in the evening, that pair of garments he would wear in the evening. Even so, friend Moggallāna, a monk wields mastery over his mind, he does not let the mind wield mastery over him. In whichever meditative attainment he wishes to dwell in the morning, in that meditative attainment he dwells in the morning; in whichever meditative attainment he wishes to dwell at noon, in that meditative attainment he dwells at noon; in whichever meditative attainment he wishes to dwell in the evening, in that meditative attainment he dwells in the evening. Friend Moggallāna, such a monk would beautify the Gosiṅga Sāla grove."

339. Then the Venerable Sāriputta said this to those venerable ones: "Friends, we have all answered according to our own discernment. Come, friends, let us approach the Blessed One; having approached, we shall inform the Blessed One about this matter. As the Blessed One explains it to us, so shall we remember it." "Yes, friend," those venerable ones replied to the Venerable Sāriputta. Then those venerable ones approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I saw the Venerable Revata and the Venerable Ānanda coming from afar. Having seen them, I said this to the Venerable Ānanda: 'Let the Venerable Ānanda come! A warm welcome to the Venerable Ānanda, attendant of the Blessed One, who dwells in the presence of the Blessed One! Friend Ānanda, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air; Friend Ānanda, what kind of monk would beautify the Gosiṅga Sāla grove?' When this was said, Venerable Sir, the Venerable Ānanda said this to me: 'Here, friend Sāriputta, a monk is learned, one who remembers what he has learned...etc... for the uprooting of underlying tendencies. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove.' "Good, good, Sāriputta! Indeed, Ānanda would answer correctly in answering thus. For Ānanda, Sāriputta, is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing; proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. He teaches the Teaching to the four assemblies with well-rounded phrases and expressions, connected together, for the uprooting of underlying tendencies."

340. When this was said, Venerable Sir, I said this to the Venerable Revata - "Friend Revata, the Venerable Ānanda has answered according to his own discernment. Now we ask the Venerable Revata about this - Friend Revata, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air. Friend Revata, what kind of monk would beautify the Gosiṅga Sāla grove?" When this was said, Venerable Sir, the Venerable Revata said this to me: "Here, friend Sāriputta, a monk delights in seclusion, finds joy in seclusion, is internally devoted to mental serenity, does not neglect meditation, is possessed of insight, and frequents empty dwellings. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove.' "Good, good, Sāriputta! Indeed, Revata would answer correctly in answering thus. For Revata, Sāriputta, delights in seclusion, finds joy in seclusion, is internally devoted to mental serenity, does not neglect meditation, is possessed of insight, and frequents empty dwellings."

341. When this was said, Venerable Sir, I said this to the Venerable Anuruddha - 'Friend Anuruddha, the Venerable Revata has answered... etc... Friend Anuruddha, what kind of monk would beautify the Gosiṅga Sāla grove?' When this was said, Venerable Sir, the Venerable Anuruddha said this to me: 'Here, friend Sāriputta, a monk with the divine eye, which is purified and surpasses the human, surveys a thousand worlds. Just as, friend Sāriputta, a person with good eyesight... etc... Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove.' "Good, good, Sāriputta! Indeed, Anuruddha would answer correctly in answering thus. For Anuruddha, Sāriputta, with the divine eye, which is purified and surpasses the human, surveys a thousand worlds."

342. When this was said, Venerable Sir, I said this to the Venerable Mahākassapa - 'Friend Kassapa, the Venerable Anuruddha has answered according to his own discernment. Now we ask the Venerable Mahākassapa about this... etc... Friend Kassapa, what kind of monk would beautify the Gosiṅga Sāla grove?' When this was said, Venerable Sir, the Venerable Mahākassapa said this to me - 'Here, friend Sāriputta, a monk is himself a forest-dweller and speaks in praise of forest-dwelling, is himself an almsfood-eater... etc... is himself a rag-robe wearer... etc... is himself a three-robe wearer... etc... is himself of few wishes... etc... is himself content... etc... is himself secluded... etc... is himself aloof from society... etc... is himself energetic... etc... is himself accomplished in virtue... etc... is himself accomplished in concentration... etc... is himself accomplished in wisdom... is himself accomplished in liberation... is himself accomplished in the knowledge and vision of liberation and speaks in praise of accomplishment in the knowledge and vision of liberation. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove.' "Good, good, Sāriputta! Indeed, Kassapa would answer correctly in answering thus. For Kassapa, Sāriputta, is himself a forest-dweller and speaks in praise of forest-dwelling, is himself an almsfood-eater and speaks in praise of eating almsfood, is himself a rag-robe wearer and speaks in praise of wearing rag-robes, is himself a three-robe wearer and speaks in praise of wearing three robes, is himself of few wishes and speaks in praise of fewness of wishes, is himself content and speaks in praise of contentment, is himself secluded and speaks in praise of seclusion, is himself aloof from society and speaks in praise of aloofness from society, is himself energetic and speaks in praise of arousing energy, is himself accomplished in virtue and speaks in praise of accomplishment in virtue, is himself accomplished in concentration and speaks in praise of accomplishment in concentration, is himself accomplished in wisdom and speaks in praise of accomplishment in wisdom, is himself accomplished in liberation and speaks in praise of accomplishment in liberation, is himself accomplished in the knowledge and vision of liberation and speaks in praise of accomplishment in the knowledge and vision of liberation."

343. When this was said, Venerable Sir, I said this to the Venerable Mahāmoggallāna - 'Friend Moggallāna, the Venerable Mahākassapa has answered according to his own discernment. Now we ask the Venerable Mahāmoggallāna about this... etc... Friend Moggallāna, what kind of monk would beautify the Gosiṅga Sāla grove?' When this was said, Venerable Sir, the Venerable Mahāmoggallāna said this to me - 'Here, friend Sāriputta, two monks discuss the Abhidhamma. They ask each other questions, when asked questions by each other they answer, they do not falter, and their discussion of the Teaching flows on. Friend Sāriputta, such a monk would beautify the Gosiṅga Sāla grove.' "Good, good, Sāriputta! Indeed, Moggallāna would answer correctly in answering thus. For Moggallāna, Sāriputta, is a teacher of the Teaching."

344. When this was said, the Venerable Mahāmoggallāna said this to the Blessed One - "Then, Venerable Sir, I said this to the Venerable Sāriputta - 'Friend Sāriputta, we have all answered according to our own discernment. Now we ask the Venerable Sāriputta about this - Friend Sāriputta, the Gosiṅga Sāla grove is delightful, the night is moonlit, the sāla trees are in full bloom, and heavenly odours seem to be wafting through the air. Friend Sāriputta, what kind of monk would beautify the Gosiṅga Sāla grove?' When this was said, Venerable Sir, the Venerable Sāriputta said this to me: 'Here, friend Moggallāna, a monk wields mastery over his mind, he does not let the mind wield mastery over him. In whichever meditative attainment he wishes to dwell in the morning, in that meditative attainment he dwells in the morning; in whichever meditative attainment he wishes to dwell at noon, in that meditative attainment he dwells at noon; in whichever meditative attainment he wishes to dwell in the evening, in that meditative attainment he dwells in the evening. Just as, friend Moggallāna, a king or a king's chief minister might have a chest full of variously coloured garments. Whatever pair of garments he wishes to wear in the morning, that pair of garments he would wear in the morning; whatever pair of garments he wishes to wear at noon, that pair of garments he would wear at noon; whatever pair of garments he wishes to wear in the evening, that pair of garments he would wear in the evening. Even so, friend Moggallāna, a monk wields mastery over his mind, he does not let the mind wield mastery over him. In whichever meditative attainment he wishes to dwell in the morning, in that meditative attainment he dwells in the morning; in whichever meditative attainment he wishes to dwell at noon, in that meditative attainment he dwells at noon; in whichever meditative attainment he wishes to dwell in the evening, in that meditative attainment he dwells in the evening. Friend Moggallāna, such a monk would beautify the Gosiṅga Sāla grove.'" "Good, good, Moggallāna! Indeed, Sāriputta would answer correctly in answering thus. For Sāriputta, Moggallāna, wields mastery over his mind, he does not let the mind wield mastery over him. In whichever meditative attainment he wishes to dwell in the morning, in that meditative attainment he dwells in the morning; in whichever meditative attainment he wishes to dwell at noon, in that meditative attainment he dwells at noon; in whichever meditative attainment he wishes to dwell in the evening, in that meditative attainment he dwells in the evening."

345. When this was said, the Venerable Sāriputta said this to the Blessed One - "Who, Venerable Sir, has spoken well?" "All of you, Sāriputta, have spoken well in your own way. But listen to me as well what kind of monk would beautify the Gosiṅga Sāla grove. Here, Sāriputta, after returning from his almsround and having eaten his meal, a monk sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him - 'I will not break this cross-legged position until my mind is liberated from the taints through not clinging.' Sāriputta, such a monk would beautify the Gosiṅga Sāla grove."

This is what the Blessed One said. Delighted, those venerable ones rejoiced in what the Blessed One had said.

The Great Discourse at Gosiṅga is concluded, the second.

3.

The Greater Discourse on the Cowherd

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

"Monks, a cowherd possessing eleven factors is incapable of looking after a herd of cattle and making it prosper. With which eleven? Here, monks, a cowherd does not know form, is not skilled in characteristics, does not remove flies' eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the road, is not skilled in pastures, milks dry, and does not show extra veneration to those bulls who are fathers and leaders of the herd. Monks, a cowherd possessing these eleven factors is incapable of looking after a herd of cattle and making it prosper. Even so, monks, a monk possessing eleven qualities is incapable of achieving growth, increase and expansion in this Teaching and discipline. With which eleven? Here, monks, a monk does not know form, is not skilled in characteristics, does not remove flies' eggs, does not dress wounds, does not make smoke, does not know the ford, does not know what has been drunk, does not know the road, is not skilled in resort, milks dry, and does not show extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

347. "And how, monks, is a monk one who does not know form? Here, monks, a monk does not understand as it really is that whatever form there is, all form is 'the four great elements and the form derived from the four great elements.' This, monks, is how a monk is one who does not know form.

"And how, monks, is a monk one who is not skilled in characteristics? Here, monks, a monk does not understand as it really is that 'a fool is characterised by his actions, a wise person is characterised by his actions.' This, monks, is how a monk is one who is not skilled in characteristics.

"And how, monks, is a monk one who does not remove flies' eggs? Here, monks, when a thought of sensual pleasure has arisen, a monk tolerates it, does not abandon it, does not dispel it, does not put an end to it, does not obliterate it. When a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... etc... when evil unwholesome states arise, he tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them. This, monks, is how a monk is one who does not remove flies' eggs.

"And how, monks, is a monk one who does not dress wounds? Here, monks, when seeing a form with the eye, a monk grasps at its signs and at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he does not practise restraint, he does not guard the eye faculty, he does not undertake the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he grasps at its signs and at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he does not practise restraint, he does not guard the mind faculty, he does not undertake the restraint of the mind faculty. This, monks, is how a monk is one who does not dress wounds.

"And how, monks, is a monk one who does not make smoke? Here, monks, a monk does not teach the Teaching to others in detail as he has heard it and learned it. This, monks, is how a monk is one who does not make smoke.

"And how, monks, is a monk one who does not know the ford? Here, monks, a monk does not from time to time approach those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, and does not ask and question them: 'Venerable Sir, how is this? What is the meaning of this?' Those venerable ones do not reveal to him what has not been revealed, do not make clear what has not been made clear, and do not dispel his doubt about numerous doubtful points. This, monks, is how a monk is one who does not know the ford.

"And how, monks, is a monk one who does not know what has been drunk? Here, monks, when the Teaching and Discipline proclaimed by the Truth Finder is being taught, a monk does not gain inspiration in the meaning, does not gain inspiration in the Teaching, does not gain gladness connected with the Teaching. This, monks, is how a monk is one who does not know what has been drunk.

"And how, monks, is a monk one who does not know the road? Here, monks, a monk does not understand as it really is the noble eightfold path. This, monks, is how a monk is one who does not know the road.

"And how, monks, is a monk one who is not skilled in resort? Here, monks, a monk does not understand as it really is the four foundations of mindfulness. This, monks, is how a monk is one who is not skilled in resort.

"And how, monks, is a monk one who milks dry? Here, monks, when faithful householders invite a monk to accept robes, almsfood, lodging, and medicinal requisites, that monk does not know moderation in accepting. This, monks, is how a monk is one who milks dry.

"And how, monks, is a monk one who does not show extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community? Here, monks, a monk does not maintain bodily acts of friendliness both openly and in private towards those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community; does not maintain verbal acts of friendliness both openly and in private; does not maintain mental acts of friendliness both openly and in private. This, monks, is how a monk is one who does not show extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

Monks, a monk possessing these eleven qualities is incapable of achieving growth, increase and expansion in this Teaching and discipline.

348. "Monks, a cowherd possessing eleven factors is capable of looking after a herd of cattle and making it prosper. With which eleven? Here, monks, a cowherd knows form, is skilled in characteristics, removes flies' eggs, dresses wounds, makes smoke, knows the ford, knows what has been drunk, knows the road, is skilled in pastures, does not milk dry, and shows extra veneration to those bulls who are fathers and leaders of the herd. Monks, a cowherd possessing these eleven factors is capable of looking after a herd of cattle and making it prosper. Even so, monks, a monk possessing eleven qualities is capable of achieving growth, increase and expansion in this Teaching and discipline. With which eleven? Here, monks, a monk knows form, is skilled in characteristics, removes flies' eggs, dresses wounds, makes smoke, knows the ford, knows what has been drunk, knows the road, is skilled in resort, does not milk dry, and shows extra veneration to those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community.

349. "And how, monks, is a monk one who knows form? Here, monks, a monk understands as it really is that whatever form there is, all form is 'the four great elements and the form derived from the four great elements.' This, monks, is how a monk is one who knows form.

"And how, monks, is a monk one who is skilled in characteristics? Here, monks, a monk understands as it really is that 'a fool is characterised by his actions, a wise person is characterised by his actions.' This, monks, is how a monk is one who is skilled in characteristics.

"And how, monks, is a monk one who removes flies' eggs? Here, monks, when a thought of sensual pleasure has arisen, a monk does not tolerate it but abandons it, dispels it, puts an end to it, and obliterates it. When a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... etc... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them. This, monks, is how a monk is one who removes flies' eggs.

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

"And how, monks, is a monk one who makes smoke? Here, monks, a monk teaches the Teaching to others in detail as he has heard it and learned it. This, monks, is how a monk is one who makes smoke.

"And how, monks, is a monk one who knows the ford? Here, monks, a monk from time to time approaches those monks who are learned, who have mastered the tradition, who maintain the Teaching, the Discipline, and the Codes, and asks and questions them: 'Venerable Sir, how is this? What is the meaning of this?' Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel his doubt about numerous doubtful points. This, monks, is how a monk is one who knows the ford.