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

The Collection of the Numerical Discourses

The Book of the Tens

1.

The First Fifty

1.

The Chapter on Benefits

1.

The Discourse on "For What Purpose"

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"What, Venerable Sir, is the purpose of wholesome virtuous behaviour, what is its benefit?" "Wholesome virtuous behaviour, Ānanda, has the purpose of non-regret and the benefit of non-regret."

"But Venerable Sir, what is the purpose and benefit of non-regret?" "Non-regret, Ānanda, has the purpose of gladness and the benefit of gladness."

"But Venerable Sir, what is the purpose and benefit of gladness?" "Gladness, Ānanda, has the purpose of rapture and the benefit of rapture."

"But Venerable Sir, what is the purpose and benefit of rapture?" "Rapture, Ānanda, has the purpose of tranquillity and the benefit of tranquillity."

"But Venerable Sir, what is the purpose and benefit of tranquillity?" "Tranquillity, Ānanda, has the purpose of happiness and the benefit of happiness."

"But Venerable Sir, what is the purpose and benefit of happiness?" "Happiness, Ānanda, has the purpose of concentration and the benefit of concentration."

"But Venerable Sir, what is the purpose and benefit of concentration?" "Concentration, Ānanda, has the purpose of knowledge and vision of things as they really are and the benefit of knowledge and vision of things as they really are."

"But Venerable Sir, what is the purpose and benefit of knowledge and vision of things as they really are?" "The knowledge and vision of things as they really are, Ānanda, has the purpose of revulsion and dispassion and the benefit of revulsion and dispassion."

"But Venerable Sir, what is the purpose and benefit of revulsion and dispassion?" "Revulsion and dispassion, Ānanda, have the purpose of the knowledge and vision of liberation and the benefit of the knowledge and vision of liberation.

"Thus, Ānanda, wholesome virtuous behaviour has the purpose of non-regret and the benefit of non-regret; non-regret has the purpose of gladness and the benefit of gladness; gladness has the purpose of rapture and the benefit of rapture; rapture has the purpose of tranquillity and the benefit of tranquillity; tranquillity has the purpose of happiness and the benefit of happiness; happiness has the purpose of concentration and the benefit of concentration; concentration has the purpose of knowledge and vision of things as they really are and the benefit of knowledge and vision of things as they really are; knowledge and vision of things as they really are has the purpose of revulsion and dispassion and the benefit of revulsion and dispassion; revulsion and dispassion has the purpose of knowledge and vision of liberation and the benefit of knowledge and vision of liberation. Thus, Ānanda, wholesome virtuous behaviour progressively leads to the highest." First.

2.

The Discourse on No Need for Volition

2. "Monks, for one who is virtuous, accomplished in virtuous behaviour, there is no need for the volition: 'Let non-regret arise in me.' This is the natural order, monks, that non-regret arises in one who is virtuous, accomplished in virtuous behaviour. For one without regret, monks, there is no need for the volition: 'Let gladness arise in me.' This is the natural order, monks, that gladness arises in one without regret. For one who is gladdened, monks, there is no need for the volition: 'Let rapture arise in me.' This is the natural order, monks, that rapture arises in one who is gladdened. For one with rapture, monks, there is no need for the volition: 'Let my body become tranquil.' This is the natural order, monks, that for one with rapture the body becomes tranquil. For one tranquil in body, monks, there is no need for the volition: 'Let me feel pleasure.' This is the natural order, monks, that one tranquil in body feels pleasure. For one who is happy, monks, there is no need for the volition: 'Let my mind become concentrated.' This is the natural order, monks, that for one who is happy the mind becomes concentrated. For one who is concentrated, monks, there is no need for the volition: 'Let me know and see things as they really are.' This is the natural order, monks, that one concentrated knows and sees things as they really are. For one knowing and seeing things as they really are, monks, there is no need for the volition: 'Let me become disenchanted and dispassionate.' This is the natural order, monks, that one knowing and seeing things as they really are becomes disenchanted and dispassionate. For one who is disenchanted and dispassionate, monks, there is no need for the volition: 'Let me realize the knowledge and vision of liberation.' This is the natural order, monks, that one who is disenchanted and dispassionate realizes the knowledge and vision of liberation.

"Thus, monks, revulsion and dispassion has the purpose of knowledge and vision of liberation and the benefit of knowledge and vision of liberation; knowledge and vision of things as they really are has the purpose of revulsion and dispassion and the benefit of revulsion and dispassion; concentration has the purpose of knowledge and vision of things as they really are and the benefit of knowledge and vision of things as they really are; happiness has the purpose of concentration and the benefit of concentration; tranquillity has the purpose of happiness and the benefit of happiness; rapture has the purpose of tranquillity and the benefit of tranquillity; gladness has the purpose of rapture and the benefit of rapture; non-regret has the purpose of gladness and the benefit of gladness; wholesome virtuous behaviour has the purpose of non-regret and the benefit of non-regret. Thus, monks, states flow into states, states fulfill states for going from the near shore to the far shore." The second.

3.

First Discourse on the Proximate Cause

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

"Monks, for one who is virtuous, who is accomplished in virtuous behaviour, regret possesses its proximate cause; When there is non-regret, for one accomplished in non-regret, gladness possesses its proximate cause; When there is gladness, for one accomplished in gladness, rapture possesses its proximate cause; When there is rapture, for one accomplished in rapture, tranquillity possesses its proximate cause; When there is tranquillity, for one accomplished in tranquillity, happiness possesses its proximate cause; When there is happiness, for one accomplished in happiness, right concentration possesses its proximate cause; When there is right concentration, for one accomplished in right concentration, the knowledge and vision of things as they really are possesses its proximate cause; When there is the knowledge and vision of things as they really are, for one accomplished in the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; When there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause. Just as, monks, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood... its heartwood... its heartwood reaches fulfilment. Even so, monks, for one who is virtuous, who is accomplished in virtuous behaviour, non-regret possesses its proximate cause; When there is non-regret, for one accomplished in non-regret, there is the proximate cause...etc... knowledge and vision of liberation." Third.

4.

Second Discourse on the Proximate Cause

4. There the Venerable Sāriputta addressed the monks: "Friends, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, there is...etc... the knowledge and vision of liberation. Just as, friends, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood... its heartwood... does not reach fulfilment. Even so, friends, for one who is immoral, who has failed in virtuous behaviour, regret lacks its proximate cause; when regret is absent, for one who has failed in regret, there is...etc... the knowledge and vision of liberation.

"Friends, for one who is virtuous, who is accomplished in virtuous behaviour, regret possesses its proximate cause; When there is non-regret, for one accomplished in non-regret, there is the proximate cause...etc... the knowledge and vision of liberation. Just as, friends, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood... its heartwood... its heartwood reaches fulfilment. Even so, friends, for one who is virtuous, who is accomplished in virtuous behaviour, non-regret possesses its proximate cause; When there is non-regret, for one accomplished in non-regret, there is the proximate cause...etc... knowledge and vision of liberation." Fourth.

5.

The Third Discourse on the Proximate Cause

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

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

6.

The Discourse on Concentration

6. Then the Venerable Ānanda approached the Blessed One...etc... Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world; yet he would still be percipient?" "There could be, Ānanda, for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world; yet he would still be percipient."

"But how, Venerable Sir, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world; yet he would still be percipient?"

"Here, Ānanda, a monk is percipient thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' This, Ānanda, is how there could be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world; yet he would still be percipient." Sixth.

7.

Discourse to Sāriputta

7. Then the Venerable Ānanda approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta -

"Friend Sāriputta, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth, not perceive water in water, not perceive fire in fire, not perceive air in air, not perceive the base of infinite space in the base of infinite space, not perceive the base of infinite consciousness in the base of infinite consciousness, not perceive the base of nothingness in the base of nothingness, not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, not perceive this world in this world, not perceive the other world in the other world; yet he would still be percipient?"

"There could be, friend Ānanda, for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... not perceive the other world in the other world; yet he would still be percipient."

"But how, friend Sāriputta, could there be for a monk such an attainment of concentration wherein he would not perceive earth in earth...etc... yet he would still be percipient?" "On one occasion, friend Ānanda, I was dwelling right here at Sāvatthī in the Blind Men's Grove. There I entered upon such a state of concentration wherein I did not perceive earth in earth, did not perceive water in water, did not perceive fire in fire, did not perceive air in air, did not perceive the base of infinite space in the base of infinite space, did not perceive the base of infinite consciousness in the base of infinite consciousness, did not perceive the base of nothingness in the base of nothingness, did not perceive the base of neither-perception-nor-non-perception in the base of neither-perception-nor-non-perception, did not perceive this world in this world, did not perceive the other world in the other world; yet I was still percipient."

"But of what was the Venerable Sāriputta percipient on that occasion?" "Friend, regarding 'The cessation of existence is Nibbāna, the cessation of existence is Nibbāna,' one perception arises and another perception ceases. Just as, friend, when a wood fire is burning, one flame arises and another flame ceases; even so, friend, regarding 'The cessation of existence is Nibbāna, the cessation of existence is Nibbāna,' one perception arises and another perception ceases. Yet at that time, friend, I was percipient of 'The cessation of existence is Nibbāna.'" Seventh.

8.

Discourse on Meditation

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

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

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

9.

The Discourse on Peaceful Deliverance

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

"But when, monks, a monk has faith and is virtuous and learned and a Teaching speaker and frequents assemblies and is confident when teaching the Teaching to an assembly and is an expert in the discipline and a forest-dweller using remote lodgings and dwells having touched with the body those peaceful deliverances that are formless, transcending form, and with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life; then she is complete in that factor. Monks, possessed of these ten qualities a monk is both all-inspiring and complete in all aspects." Ninth.

10.

True Knowledge Discourse

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

"Monks, a monk has faith and is virtuous, but is not learned; and is learned, but is not a Teaching speaker; and is a Teaching speaker, but is not one who frequents assemblies; and is one who frequents assemblies, but is not confident when teaching the Teaching to an assembly; and is confident when teaching the Teaching to an assembly, but is not an expert in the discipline; and is an expert in the discipline, but does not recollect manifold past lives, that is: one birth, two births...etc... Thus with aspects and terms he recollects manifold past lives. And manifold...etc... recollects past lives, but with the divine eye, which is purified and surpasses the human...etc... understands how beings fare according to their actions and with the divine eye, which is purified and surpasses the human...etc... understands how beings fare according to their actions, but with the destruction of the taints...etc... having realized it for himself, he enters and dwells. Then he is incomplete in that factor. That factor should be fulfilled thus: 'How can I be faithful and virtuous and learned and a Teaching speaker and one who frequents assemblies and confident when teaching the Teaching to an assembly and an expert in the discipline and recollect manifold past lives, that is: one birth, two births...etc... thus with aspects and terms recollect manifold past lives, and with the divine eye, which is purified and surpasses the human...etc... understand how beings fare according to their actions, and with the destruction of the taints...etc... having realized it for myself, enter and dwell in it?'

"But when, monks, a monk has faith and is virtuous and learned and a Teaching speaker and frequents assemblies and is confident when teaching the Teaching to an assembly and is an expert in the discipline and recollects manifold past lives, that is: one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, and with the divine eye, which is purified and surpasses the human...etc... understands how beings fare according to their actions, and with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. then he is complete in that factor. Monks, possessed of these ten qualities a monk is both all-inspiring and complete in all aspects." Tenth.

First Chapter on Benefits.

Here is its summary -

2.

The Chapter on a Protector

1.

Discourse on Lodging

11. "Monks, possessing five factors and using and resorting to a lodging that possesses five factors, a monk would before long 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 with the destruction of the taints.

"And how, monks, is a monk possessed of five factors? Here, monks, a monk has faith; he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One...etc... the Blessed One.' He is of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving; he is honest and sincere, one who reveals himself as he really is to the Teacher or to wise persons or to his fellow monks; he dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states; steadfast, of firm exertion, not relinquishing the task in regard to wholesome states; is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, monks, is how a monk is possessed of five factors.

"And how, monks, is a lodging possessed of five factors? Here, monks, a lodging is neither too far nor too near, convenient for coming and going, uncrowded by day, with little noise and few voices at night, with little contact from flies, mosquitoes, wind, heat, and reptiles; while dwelling in that lodging, robes, almsfood, lodging, and medicinal requisites are obtained with little difficulty; in that lodging there dwell elder monks who are learned, heirs to the tradition, experts in the Teaching, experts in the Discipline, experts in the codes; from time to time he approaches them 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 lodging is possessed of five factors. Monks, possessing five factors and using and resorting to a lodging that possesses five factors, a monk would before long with the destruction of the taints...etc... enter and dwell in, having realized it for himself through direct knowledge." First.

2.

The Discourse on Five Factors

12. "Monks, a monk who has abandoned five factors and is possessed of five factors is called in this Teaching and Discipline 'a consummate one who has lived the life, a supreme person'. "And how, monks, is a monk one who has abandoned five factors? Here, monks, a monk has abandoned sensual desire, has abandoned ill will, has abandoned sloth and torpor, has abandoned restlessness and remorse, has abandoned doubt. This, monks, is how a monk is one who has abandoned five factors.

"And how, monks, is a monk possessed of five factors? Here, monks, a monk is endowed with the aggregate of virtue of one beyond training, endowed with the aggregate of concentration of one beyond training, endowed with the aggregate of wisdom of one beyond training, endowed with the aggregate of liberation of one beyond training, endowed with the aggregate of knowledge and vision of liberation of one beyond training. This, monks, is how a monk is possessed of five factors.

"Monks, a monk who has abandoned five factors and is possessed of five factors is called in this Teaching and Discipline 'a consummate one who has lived the life, a supreme person'."

3.

The Discourse on the Fetter

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

"What are the five higher fetters? Lust for form, lust for the formless, conceit, restlessness, ignorance - these are the five higher fetters. These, monks, are the ten fetters." Third.

4.

The Discourse on Mental Barrenness

14. "Monks, for any monk or nun in whom the five kinds of mental barrenness are not abandoned and the five mental shackles are not cut off, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

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

"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... not devoid of lust for form... etc... having eaten as much as his belly can hold, lives devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness... 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 or nun in whom these five kinds of mental barrenness are not abandoned and these five mental shackles are not cut off, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

"Monks, just as during the dark fortnight, whenever night or day comes, the moon deteriorates in beauty, deteriorates in disc, deteriorates in light, deteriorates in height and circumference; even so, monks, for any monk or nun in whom these five kinds of mental barrenness are not abandoned and these five mental shackles are not cut off, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

"Monks, for any monk or nun in whom the five kinds of mental barrenness are abandoned and the five mental shackles are well cut off, whenever night or day comes, only growth in wholesome states can be expected, not decline.

"What are the five kinds of mental barrenness that are abandoned in him? 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 about the Teaching...etc... is not doubtful about the Community... is not doubtful about the training... is not angry and is pleased with his fellow monks, without a resentful heart, not hardened. When, monks, a monk is not angry and is pleased 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.

"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, 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 aspiring to a certain order of devas...etc... 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 or nun in whom these five kinds of mental barrenness are abandoned and these five mental shackles are well cut off, whenever night or day comes, only growth in wholesome states can be expected, not decline.

"Monks, just as during the bright fortnight, whenever night or day comes, the moon grows in beauty, grows in disc, grows in light, grows in height and circumference; even so, monks, for any monk or nun in whom these five kinds of mental barrenness are abandoned and these five mental shackles are well cut off, whenever night or day comes, only growth in wholesome states can be expected, not decline." Fourth.

5.

The Discourse on Diligence

15. "Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder, the Arahant, the Perfectly Enlightened One is declared foremost among them; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence. Diligence is declared foremost among them.

"Monks, 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, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence. Diligence is declared foremost among them.

"Just as, monks, in a peaked house whatever rafters there are, all of them slant towards the peak, slope towards the peak, converge upon the peak, and the peak is declared to be their chief; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence. Diligence is declared foremost among them.

"Just as, monks, of all root fragrances, black ginger is declared the foremost; even so, monks...etc...

"Just as, monks, of all heartwood fragrances, red sandalwood is declared the foremost; even so, monks...etc...

"Just as, monks, of all flower fragrances, jasmine is declared the foremost; even so, monks...etc...

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

"Just as, monks, of all the light of the stars, all of them are not worth a sixteenth part of the light of the moon, the moonlight is declared the foremost of them; even so, monks...etc...

"Just as, monks, in autumn, when the sky is clear and free of clouds, the sun climbing through the sky, dispelling all darkness in space, shines and burns and gleams; even so, monks...etc...

"Just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them flow to the ocean, slant towards the ocean, slope towards the ocean, incline towards the ocean, and the great ocean is declared foremost among them; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence. Diligence is declared foremost among them." Fifth.

6.

The Discourse on Those Worthy of Offerings

16. "Monks, these ten individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the ten? The Truth Finder, worthy and fully enlightened, a Paccekabuddha, one liberated in both respects, one liberated by wisdom, a body witness, one attained-to-view, one liberated by faith, a faith-follower, a Teaching-follower, a clan member - these, monks, are the ten individuals worthy of gifts...etc... an unsurpassed field of merit for the world." Sixth.

7.

First Discourse on Protection

17. "Monks, dwell with protection, not without protection. Monks, one who dwells without protection dwells in suffering. Monks, there are these ten states that make for protection. What are the ten? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. That, monks, a monk is virtuous...etc... trains in the training rules he has undertaken, this too is a state that makes for protection.

Furthermore, monks, a monk is learned, one who remembers what he has heard, one who accumulates what he has heard - those teachings that are good in the beginning, good in the middle, 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. That, monks, a monk is learned...etc... well penetrated by view, this too is a state that makes for protection.

Furthermore, monks, a monk has good friends, good companions, good associates. That, monks, a monk has good friends, good companions, good associates, this too is a state that makes for protection.

Furthermore, monks, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully. That, monks, a monk is easy to admonish...etc... taking instruction respectfully, this too is a state that makes for protection.

Furthermore, monks, a monk is skilful and diligent in the various duties to be done for his fellow monks, possessed of proper investigation into the means, able to carry them out and arrange them. That, monks, a monk in regard to his fellow monks...etc... able to carry them out and arrange them, this too is a state that makes for protection.

Furthermore, monks, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline. That, monks, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline, this too is a state that makes for protection.

Furthermore, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. That, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states, this too is a state that makes for protection.

Furthermore, monks, a monk is content with any kind of robe, almsfood, lodging and medicinal requisites. That, monks, a monk is content with any kind of robe, almsfood, lodging and medicinal requisites, this too is a state that makes for protection.

Furthermore, monks, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. That, monks, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago, this too is a state that makes for protection.

Furthermore, monks, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. That, monks, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering, this too is a state that makes for protection.

"Monks, dwell with protection, not without protection. Monks, one who dwells without protection dwells in suffering. These, monks, are the ten things that give protection." Seventh.

8.

Second Discourse on Protection

18. 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 with protection, not without protection. Monks, one who dwells without protection dwells in suffering. Monks, there are these ten states that make for protection. What are the ten? Here, monks, a monk is virtuous...etc... trains in the training rules he has undertaken. 'This monk is indeed virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk is learned...etc... well penetrated by view. 'This monk is indeed learned, one who remembers what he has heard, one who accumulates what he has heard - those teachings that are good in the beginning, good in the middle, 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' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk has good friends, good companions, good associates. 'This monk is indeed one with good friends, good companions, good associates' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully. 'This monk is indeed easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk is skilful and diligent in the various duties to be done for his fellow monks, possessed of proper investigation into the means, able to carry them out and arrange them. 'In whatever various duties are to be done for their fellow monks, this monk is indeed skilful and diligent, possessed of proper investigation into the means, able to carry them out and arrange them' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline. 'This monk is indeed one who loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

"Furthermore, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states - 'This monk indeed dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk is content with any kind of robe, almsfood, lodging and medicinal requisites. 'This monk is indeed content with any kind of robe, almsfood, lodging and medicinal requisites' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

"Furthermore, monks, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. 'This monk is indeed mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. Being treated with compassion by elders, with compassion by those of middle standing, with compassion by the newly ordained, only growth in wholesome states can be expected for him, not decline. This too is a state that makes for protection.

Furthermore, monks, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. 'This monk is indeed wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering' - elder monks consider him one to be spoken to and instructed, monks of middle standing... and newly ordained monks consider him one to be spoken to and instructed. For one who is regarded with tender concern by the elders...etc... not decline. This too is a state that makes for protection.

"Monks, dwell with protection, not without protection. Monks, one who dwells without protection dwells in suffering. These, monks, are the ten things that give protection." This is what the Blessed One said. Those monks delighted in what the Blessed One had said. The eighth.

9.

First Discourse on Noble Abidings

19. "Monks, there are these ten noble abidings, which the noble ones have dwelt in, dwell in, or will dwell in. What are the ten? Here, monks, a monk has abandoned five factors, is endowed with six factors, has one guard, has four supports, has rejected individual truths, has thoroughly given up searching through equanimity, has pure intention, has tranquillized bodily formations, has well-liberated mind, has well-liberated wisdom. These, monks, are the ten noble abidings, which the noble ones have dwelt in, dwell in, or will dwell in." Ninth.

10.

Second Discourse on Noble Abidings

20. 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...etc...

"Monks, there are these ten noble abidings, which the noble ones have dwelt in, dwell in, or will dwell in. What are the ten? Here, monks, a monk has abandoned five factors, is endowed with six factors, has one guard, has four supports, has rejected individual truths, has thoroughly given up searching through equanimity, has pure intention, has tranquillized bodily formations, has well-liberated mind, has well-liberated wisdom.

"And how, monks, is a monk one who has abandoned five factors? Here, monks, a monk has abandoned sensual desire, has abandoned ill will, has abandoned sloth and torpor, has abandoned restlessness and remorse, has abandoned doubt. This, monks, is how a monk is one who has abandoned five factors.

"And how, monks, is a monk possessed of six factors? Here, monks, when seeing a form with the eye, a monk is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... 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 is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. This, monks, is how a monk is possessed of six factors.

"And how, monks, is a monk one who has one guard? Here, monks, a monk is endowed with a mind guarded by mindfulness. This, monks, is how a monk is one who has one guard.

"And how, monks, is a monk one who has four supports? Here, monks, a monk engages in one thing after consideration, endures one thing after consideration, avoids one thing after consideration, dispels one thing after consideration. This, monks, is how a monk is one who has four supports.

"And how, monks, is a monk one who has rejected individual truths? Here, monks, whatever individual truths of various ascetics and brahmins there are, that is to say - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death', all these are rejected, banished, abandoned, vomited, released, given up, relinquished. This, monks, is how a monk is one who has rejected individual truths.

"And how, monks, is a monk one who has given up searching through equanimity? Here, monks, a monk has abandoned the search for sensual pleasures, abandoned the search for existence, and the search for the holy life has been tranquillized. This, monks, is how a monk is one who has given up searching through equanimity.

"And how, monks, is a monk one who has pure intention? Here, monks, a monk has abandoned sensual intention, has abandoned the intention of ill will, has abandoned the intention of harmfulness. This, monks, is how a monk is one who has pure intention.

"And how, monks, is a monk one who has tranquillized bodily formations? Here, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This, monks, is how a monk is one who has tranquillized bodily formations.

"And how, monks, is a monk one whose mind is well-liberated? Here, monks, a monk's mind is liberated from lust, liberated from hatred, liberated from delusion. This, monks, is how a monk is one whose mind is well-liberated.

"And how, monks, is a monk one whose wisdom is well-liberated? Here, monks, a monk understands: 'My lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising', my hatred is abandoned...etc... He understands: 'My delusion 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 whose wisdom is well-liberated.

"Monks, whatever noble ones in the past dwelt in noble abidings, all of them dwelt in these ten noble abidings; "Monks, whatever noble ones in the future will dwell in noble abidings, all of them will dwell in these ten noble abidings; monks, whatever noble ones at present dwell in noble abidings, all of them dwell in these ten noble abidings. These, monks, are the ten noble abidings, which the noble ones have dwelt in, dwell in, or will dwell in." Tenth.

The Chapter on a Protector, the second.

Here is its summary -

3.

The Great Chapter

1.

The Lion's Roar Discourse

21. "Monks, the lion, king of beasts, emerges from his lair in the evening. Having emerged from his lair, he stretches. Having stretched, he surveys all four directions. Having surveyed all four directions, he roars his lion's roar three times. Having roared his lion's roar three times, he sets out for his hunting ground. What is the reason for this? 'May I not cause the destruction of tiny living beings who have gone onto unrighteous ground!'

"'Lion', monks, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One. When, monks, the Truth Finder teaches the Teaching to an assembly, this is his lion's roar.

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

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

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

Furthermore, monks, the Truth Finder understands as it really is the world with its many and different elements. Monks, that the Truth Finder understands as it really is the world with its many and different elements, this too, monks, is a Truth Finder's power...etc... sets in motion the supreme wheel.

Furthermore, monks, the Truth Finder understands as it really is the different dispositions of beings. Monks, that the Truth Finder understands as it really is the different dispositions of beings, this too, monks, is a Truth Finder's power...etc... sets in motion the supreme wheel.

Furthermore, monks, the Truth Finder understands as it really is the higher and lower faculties of other beings and other individuals. Monks, that the Truth Finder understands as it really is the higher and lower faculties of other beings and other individuals, this too, monks, is a Truth Finder's power...etc... sets in motion the supreme wheel.

"Furthermore, monks, the Truth Finder understands as it really is the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments. That...etc... he understands, this too, monks, is a Truth Finder's power...etc... sets in motion the supreme wheel.

"Furthermore, monks, 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. Monks, that the Truth Finder recollects manifold past lives, that is - one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, this too, monks, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"Furthermore, monks, the Truth Finder with the divine eye, which is purified and surpasses the human, 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. Monks, that the Truth Finder with the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions, this too, monks, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"Furthermore, monks, 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. Monks, 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, monks, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"Monks, 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." First.

2.

Discourse on Terms of Higher Resolve

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

"Ānanda, regarding those things that lead to the direct knowledge and realization of the various terms of higher resolve, I claim to be confident in that. "To teach the Teaching to them in such and such a way that one practising accordingly will know of what is present 'it is present', of what is absent 'it is absent', of what is inferior 'it is inferior', of what is sublime 'it is sublime', of what is surpassable 'it is surpassable', of what is unsurpassable 'it is unsurpassable'; and whatever should be known or seen or realized, that one will know or see or realize accordingly - this is indeed possible. This, Ānanda, is the unsurpassed knowledge, that is, the knowledge of things as they really are in each case. And of this knowledge, Ānanda, I say there is no other knowledge higher or more sublime.

"These, Ānanda, 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, Ānanda, the Truth Finder understands as it really is what is possible as possible and what is impossible as impossible. Ānanda, that the Truth Finder understands as it really is what is possible as possible and what is impossible as impossible, this too, Ānanda, 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, Ānanda, 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. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder understands as it really is the way leading to all destinations. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder understands as it really is the world with its many and different elements. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder understands as it really is the different dispositions of beings. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder understands as it really is the higher and lower faculties of other beings and other individuals. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder understands as it really is the defilement, cleansing and emergence regarding meditative absorptions, liberations, concentration, and attainments. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder recollects manifold past lives, that is - one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, the Truth Finder with the divine eye, which is purified and surpasses the human...etc... he understands how beings fare according to their actions. Ānanda, that...etc... This too, Ānanda...etc...

"And furthermore, Ānanda, 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. Ānanda, that with the destruction of the taints, the Truth Finder enters and dwells in the taintless liberation of mind... etc... having realized it for himself, he enters and dwells. This too, Ānanda, is a Truth Finder's power possessed of which the Truth Finder claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the supreme wheel.

"These, Ānanda, 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." The second.

3.

Body Discourse

23. "Monks, there are things that should be abandoned by body, not by speech. Monks, there are things that should be abandoned by speech, not by body. Monks, there are things that should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom.

"And what, monks, are the things that should be abandoned by body, not by speech? Here, monks, a monk has committed an unwholesome deed in some respect by body. The wise spiritual companions, having examined him, said this to him: 'The venerable one has committed an unwholesome deed in some respect by body. It would be good if the venerable one, having abandoned bodily misconduct, would develop bodily good conduct.' Being told thus by the wise spiritual companions, having examined him, he abandons bodily misconduct and develops bodily good conduct. These, monks, are called the things that should be abandoned by body, not by speech.

"And what, monks, are the things that should be abandoned by speech, not by body? Here, monks, a monk has committed an unwholesome deed in some respect by speech. The wise spiritual companions, having examined him, said this to him: 'The venerable one has committed an unwholesome deed in some respect by speech. It would be good if the venerable one, having abandoned verbal misconduct, would develop verbal good conduct.' Being told thus by the wise spiritual companions, having examined him, he abandons verbal misconduct and develops verbal good conduct. These, monks, are called the things that should be abandoned by speech, not by body.

"And what, monks, are the things that should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom? Greed, monks, should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom. Hatred, monks... etc... delusion... anger... resentment... contempt... insolence... Selfishness, monks, should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom.

Evil envy, monks, should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom. "And what, monks, is evil envy? Here, monks, a householder or a householder's son prospers with wealth, grain, silver, or gold. Then a certain slave or dependent of his thinks thus: 'Oh, may this householder or householder's son not prosper with wealth, grain, silver, or gold!' Or an ascetic or brahmin gains robes, almsfood, lodging, and medicinal requisites. Then a certain ascetic or brahmin thinks thus: 'Oh, may this venerable one not gain robes, almsfood, lodging, and medicinal requisites!' This, monks, is called evil envy.

Evil desire, monks, should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom. "And what, monks, is evil desire? Here, monks, someone who lacks faith desires 'may they know me as faithful'; being immoral, desires 'may they know me as virtuous'; being unlearned, desires 'may they know me as learned'; delighting in society, desires 'may they know me as secluded'; being lazy, desires 'may they know me as energetic'; being unmindful, desires 'may they know me as mindful'; being unconcentrated, desires 'may they know me as concentrated'; being unwise, desires 'may they know me as wise'; not having destroyed the taints, desires 'may they know me as one who has destroyed the taints'. This, monks, is called evil desire. These, monks, are called the things that should neither be abandoned by body nor by speech, but should be abandoned by seeing with wisdom.

"If, monks, greed overcomes that monk and persists, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire overcomes and persists. It should be understood thus: 'This venerable one does not understand as one who understands has no greed; for greed overcomes this venerable one and persists; this venerable one does not understand as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire overcomes this venerable one and persists.'

"If, monks, greed does not overcome that monk and persist, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire does not overcome and persist, it should be understood of him thus: 'This venerable one understands as one who understands has no greed, for greed does not overcome this venerable one and persist; this venerable one understands as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire does not overcome this venerable one and persist.' Third.

4.

Discourse with Mahācunda

24. On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahācunda. The Venerable Mahācunda said this:

"Friends, when a monk making a claim to knowledge - 'I know this Teaching, I see this Teaching.' If, friend, greed overcomes that monk and persists, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire overcomes and persists, it should be understood of him thus: 'This venerable one does not understand as one who understands has no greed, for greed overcomes this venerable one and persists; this venerable one does not understand as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire overcomes this venerable one and persists.'

"Friends, when a monk making a claim to development - 'I have a developed body, developed virtuous behaviour, developed mind, developed wisdom.' If, friend, greed overcomes that monk and persists, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire overcomes and persists, it should be understood of him thus: 'This venerable one does not understand as one who understands has no greed, for greed overcomes this venerable one and persists; this venerable one does not understand as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire overcomes this venerable one and persists.'

"Friends, when a monk making a claim to knowledge and a claim to development - 'I know this Teaching, I see this Teaching, I have a developed body, developed virtuous behaviour, developed mind, developed wisdom.' If, friend, greed overcomes that monk and persists, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire overcomes and persists, it should be understood of him thus: 'This venerable one does not understand as one who understands has no greed, for greed overcomes this venerable one and persists; this venerable one does not understand as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire overcomes this venerable one and persists.'

"Friend, suppose a person who is poor were to speak of being wealthy, who is without wealth were to speak of having wealth, who is without possessions were to speak of having possessions. When some financial matter arose, he would not be able to produce wealth or grain or silver or gold. They would know him thus: 'This venerable one, while being poor, speaks of being wealthy; this venerable one, while being destitute, speaks of having riches; this venerable one, while being without possessions, speaks of having possessions. What is the reason for this? Because when some financial matter arose, this venerable one is not able to produce wealth or grain or silver or gold.'

"Even so, friends, when a monk making a claim to knowledge and a claim to development - 'I know this Teaching, I see this Teaching, I have a developed body, developed virtuous behaviour, developed mind, developed wisdom.' If, friend, greed overcomes that monk and persists, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire overcomes and persists, it should be understood of him thus: 'This venerable one does not understand as one who understands has no greed, for greed overcomes this venerable one and persists; this venerable one does not understand as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire overcomes this venerable one and persists.'

"Friends, when a monk making a claim to knowledge - 'I know this Teaching, I see this Teaching.' If, friend, greed does not overcome that monk and persist, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire does not overcome and persist, it should be understood of him thus: 'This venerable one understands as one who understands has no greed, for greed does not overcome this venerable one and persist; this venerable one understands as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire does not overcome this venerable one and persist.'

"Friends, when a monk making a claim to development - 'I have a developed body, developed virtuous behaviour, developed mind, developed wisdom.' If, friend, greed does not overcome that monk and persist, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire does not overcome and persist, it should be understood of him thus: 'This venerable one understands as one who understands has no greed, for greed does not overcome this venerable one and persist; this venerable one understands as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire does not overcome this venerable one and persist.'

"Friends, when a monk making a claim to knowledge and a claim to development - 'I know this Teaching, I see this Teaching, I have a developed body, developed virtuous behaviour, developed mind, developed wisdom.' If, friend, greed does not overcome that monk and persist, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire does not overcome and persist, it should be understood of him thus: 'This venerable one understands as one who understands has no greed, for greed does not overcome this venerable one and persist; this venerable one understands as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire does not overcome this venerable one and persist.'

"Friend, suppose a person who is wealthy were to speak of being wealthy, who has wealth were to speak of having wealth, who has possessions were to speak of having possessions. When some financial matter arose, he would be able to produce wealth or grain or silver or gold. They would know him thus: 'This venerable one, while being wealthy, speaks of being wealthy; this venerable one, while having riches, speaks of having riches; this venerable one, while having possessions, speaks of having possessions. What is the reason for this? Because when some financial matter arose, this venerable one is able to produce wealth or grain or silver or gold.'

Even so, friends, when a monk making a claim to knowledge and a claim to development - 'I know this Teaching, I see this Teaching, I have a developed body, developed virtuous behaviour, developed mind, developed wisdom.' If, friend, greed does not overcome that monk and persist, hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire does not overcome and persist, it should be understood of him thus: 'This venerable one understands as one who understands has no greed, for greed does not overcome this venerable one and persist; this venerable one understands as one who understands has no hatred... delusion... anger... resentment... contempt... insolence... selfishness... evil envy... evil desire, for evil desire does not overcome this venerable one and persist.' Fourth.

5.

The Discourse on Kasiṇas

25. "Monks, there are these ten bases of kasiṇas. What are the ten? One perceives the earth kasiṇa, above, below, across, non-dual, immeasurable; One perceives the water kasiṇa...etc... One perceives the fire kasiṇa... One perceives the air kasiṇa... One perceives the blue kasiṇa... One perceives the yellow kasiṇa... One perceives the red kasiṇa... One perceives the white kasiṇa... One perceives the space kasiṇa... One perceives the consciousness kasiṇa, above, below, across, non-dual, immeasurable. These, monks, are the ten bases of kasiṇas." Fifth.

6.

The Discourse on Kāḷī

26. On one occasion the Venerable Mahākaccāna was dwelling in Avantī on Mount Pavatta at Kuraraghara. Then Kāḷī, the female lay follower from Kuraraghara, approached the Venerable Mahākaccāna; having approached, he paid homage to the Venerable Mahākaccāna and sat down to one side. Seated to one side, Kāḷī, the female lay follower from Kuraraghara, said this to the Venerable Mahākaccāna - "This, Venerable Sir, was spoken by the Blessed One in 'The Questions of the Young Girl' -

"How, Venerable Sir, should the meaning of what was stated in brief by the Blessed One be understood in detail?"

"Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the earth-kasiṇa meditation. Sister, the Blessed One directly knew the extent of the highest attainment of the earth-kasiṇa meditation. Having directly known this, the Blessed One saw its gratification, saw its danger, saw its escape, saw the knowledge and vision of what is and what is not the path. Through seeing its gratification, through seeing its danger, through seeing its escape, through seeing the knowledge and vision of what is and what is not the path, the attainment of the goal, the peace of heart, is known.

"Sister, the highest attainment of the water-kasiṇa meditation...etc... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the fire-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the air-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the blue-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the yellow-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the red-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the white-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the space-kasiṇa meditation... "Sister, some ascetics and brahmins brought forth 'the goal' as being the highest attainment of the consciousness-kasiṇa meditation. Sister, the Blessed One directly knew the extent of the highest attainment of the consciousness-kasiṇa meditation. Having directly known this, the Blessed One saw its gratification, saw its danger, saw its escape, saw the knowledge and vision of what is and what is not the path. Through seeing its gratification, through seeing its danger, through seeing its escape, through seeing the knowledge and vision of what is and what is not the path, the attainment of the goal, the peace of heart, is known. So, sister, when this was said by the Blessed One in the Questions of the Young Woman -

"Sister, the meaning of what was stated in brief by the Blessed One should be seen in detail thus." Sixth.

7.

First Great Questions Sutta

27. 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 Teaching to his disciples thus - 'Come, monks, directly know all phenomena, having directly known all phenomena, dwell thus'; We too, friend, teach the Teaching to our disciples thus - 'Come, friends, directly know all phenomena, having directly known all phenomena, dwell thus'. 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."

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, the wanderers of other sects said this to us:

"Friend, the ascetic Gotama teaches the Teaching to his disciples thus - 'Come, monks, directly know all phenomena, having directly known all phenomena, dwell thus'; We too, friend, teach the Teaching to our disciples thus - 'Come, friends, directly know all phenomena, having directly known all phenomena, dwell thus'. 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.'"

"When wanderers of other sects speak thus, monks, they should be addressed thus - "Friend, one question, one synopsis, one explanation; two questions, two synopses, two explanations; three questions, three synopses, three explanations; four questions, four synopses, four explanations; five questions, five synopses, five explanations; six questions, six synopses, six explanations; seven questions, seven synopses, seven explanations; eight questions, eight synopses, eight explanations; nine questions, nine synopses, nine explanations; ten questions, ten synopses, ten explanations." 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.

"One question, one synopsis, one explanation" - so it was said. And what was the reason for saying this? In one thing, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which one thing? 'All beings are maintained by nutriment' - in this one thing, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "One question, one synopsis, one explanation", it was said with reference to this.

"Two questions, two synopses, two explanations" - so it was said. And what was the reason for saying this? In two things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. What are these two? In name and form - in these two things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Two questions, two synopses, two explanations", it was said with reference to this.

"Three questions, three synopses, three explanations" - so it was said. And what was the reason for saying this? In three things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which three? In the three feelings - in these three things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Three questions, three synopses, three explanations", it was said with reference to this.

"Four questions, four synopses, four explanations" - so it was said. And what was the reason for saying this? In four things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. Within which four? In the four nutriments - in these four things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Four questions, four synopses, four explanations", it was said with reference to this.

"Five questions, five synopses, five explanations" - so it was said. And what was the reason for saying this? In five things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which five? In the five aggregates of clinging - in these five things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Five questions, five synopses, five explanations", it was said with reference to this.

"Six questions, six synopses, six explanations" - so it was said. And what was the reason for saying this? In six things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which six? In the six internal sense bases - in these six things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Six questions, six synopses, six explanations", it was said with reference to this.

"Seven questions, seven synopses, seven explanations" - so it was said. And what was the reason for saying this? In seven things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which seven? In the seven stations for consciousness - in these seven things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Seven questions, seven synopses, seven explanations", it was said with reference to this.

"Eight questions, eight synopses, eight explanations" - so it was said. And what was the reason for saying this? In eight things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which eight? In the eight worldly conditions - in these eight things, monks, when a monk is rightly disenchanted...etc... he becomes one who makes an end of suffering. When this was said "Eight questions, eight synopses, eight explanations", it was said with reference to this.

"Nine questions, nine synopses, nine explanations" - so it was said. And what was the reason for saying this? In nine things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which nine? In the nine abodes of beings - in these nine things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Nine questions, nine synopses, nine explanations", it was said with reference to this.

"Ten questions, ten synopses, ten explanations" - so it was said. And what was the reason for saying this? In ten things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which ten? In the ten unwholesome courses of action - in these ten things, monks, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said "Ten questions, ten synopses, ten explanations", it was said with reference to this. Seventh.

8.

The Second Great Questions Discourse

28. On one occasion the Blessed One was dwelling at Kajaṅgalā in the Bamboo Grove. Then several male lay followers from Kajaṅgalā approached the Buddhist nun from Kajaṅgalā; having approached, they paid homage to the Buddhist nun from Kajaṅgalā and sat down to one side. Seated to one side, the male lay followers from Kajaṅgalā said this to the Buddhist nun from Kajaṅgalā -

"This, Noble Lady, was spoken by the Blessed One in the Great Questions - "One question, one synopsis, one explanation; two questions, two synopses, two explanations; three questions, three synopses, three explanations; four questions, four synopses, four explanations; five questions, five synopses, five explanations; six questions, six synopses, six explanations; seven questions, seven synopses, seven explanations; eight questions, eight synopses, eight explanations; nine questions, nine synopses, nine explanations; ten questions, ten synopses, ten explanations." "How, Noble Lady, should the meaning of what was stated in brief by the Blessed One be understood in detail?"

"Friend, I have not heard this directly from the Blessed One, directly I have not received it, nor have I heard it directly from the esteemed monks, directly I have not received it; But, as it appears to me here, listen to it, attend carefully, I shall speak." "Yes, Venerable Lady," the male lay followers from Kajaṅgalā replied to the Buddhist nun from Kajaṅgalā. The Buddhist nun from Kajaṅgalā said this -

"One question, one synopsis, one explanation" - so it was said by the Blessed One. And what was the reason for saying this? In one thing, friend, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which one thing? All beings are maintained by nutriment - in this one thing, friend, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said by the Blessed One "One question, one synopsis, one explanation", it was said with reference to this.

"Two questions, two synopses, two explanations" - so it was said by the Blessed One. And what was the reason for saying this? In two things, friend, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. What are these two? In name and form...etc... In which three? In the three feelings - in these three things, friend, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said by the Blessed One "Three questions, three synopses, three explanations", it was said with reference to this.

"Four questions, four synopses, four explanations" - so it was said by the Blessed One. And what was the reason for saying this? In four things, friend, when a monk has a mind well developed, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. Within which four? In the four foundations of mindfulness - in these four things, friend, when a monk has a mind well developed, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said by the Blessed One "Four questions, four synopses, four explanations", it was said with reference to this.

"Five questions, five synopses, five explanations" - so it was said by the Blessed One. And what was the reason for saying this? In five things, friend, when a monk has a mind well developed, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which five? In the five faculties...etc... In which six? In the six elements of escape...etc... In which seven? In the seven enlightenment factors...etc... In which eight? In the eight factors of the noble eightfold path - in these eight things, friend, when a monk has a mind well developed, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said by the Blessed One "Eight questions, eight synopses, eight explanations", it was said with reference to this.

"Nine questions, nine synopses, nine explanations" - so it was said by the Blessed One. And what was the reason for saying this? In nine things, friend, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which nine? In the nine abodes of beings - in these nine things, friend, when a monk is rightly disenchanted, rightly dispassionate, rightly liberated, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said by the Blessed One "Nine questions, nine synopses, nine explanations", it was said with reference to this.

"Ten questions, ten synopses, ten explanations" - so it was said by the Blessed One. And what was the reason for saying this? In ten things, friend, when a monk has a mind well developed, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. In which ten? In the ten wholesome courses of action - in these ten things, friend, when a monk has a mind well developed, rightly seeing its limit, and having rightly comprehended its purpose, he becomes one who makes an end of suffering in this very life. When this was said by the Blessed One "Ten questions, ten synopses, ten explanations", it was said with reference to this.

So, friend, when this was said by the Blessed One in brief in the Great Questions - "One question, one synopsis, one explanation...etc... Ten questions, ten synopses, ten explanations" - friends, I understand in detail the meaning of what the Blessed One has stated in brief thus. If you wish, friends, you may approach the Blessed One and question him about this matter. As the Blessed One explains it to you, so you should remember it." "Yes, Noble Lady," the male lay followers from Kajaṅgalā, having delighted in and approved of the Buddhist nun from Kajaṅgalā's words, rose from their seats, paid homage to the Buddhist nun from Kajaṅgalā, circumambulated her, and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the male lay followers from Kajaṅgalā reported to the Blessed One all of the conversation they had with the Buddhist nun from Kajaṅgalā.

"Good, good, householders! Householders, the nun Kajaṅgalikā is wise. Householders, the nun Kajaṅgalikā has great wisdom. If you had approached me and asked me about this meaning, householders, I would have explained it in exactly the same way that the nun Kajaṅgalikā has explained it. This indeed is the meaning of it. And thus should you remember it." The eighth.

9.

First Kosala Discourse

29. "Monks, as far as Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala extends, there King Pasenadi of Kosala is declared foremost. But even for King Pasenadi of Kosala there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

"Monks, as far as the sun and moon revolve and illuminate the directions with their light, so far extends the thousandfold world. In that thousandfold world there are a thousand moons, a thousand suns, a thousand Mount Sineru kings of mountains, a thousand Rose-Apple Lands, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand great oceans, four thousand great kings, a thousand realms of the Four Great Kings, a thousand realms of the Thirty-Three, a thousand realms of Yama, a thousand realms of Tusita, a thousand realms of those who Delight in Creation, a thousand realms of those who Wield Power over Others' Creations, a thousand brahmā worlds. Monks, as far as the thousandfold world system extends, the Great Brahmā is declared foremost there. But even for the Great Brahmā, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

There comes a time, monks, when this world contracts. When the world is contracting, monks, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time. When the world is contracting, monks, the Ābhassara deities are declared foremost. But even for the Ābhassara deities, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

"Monks, there are these ten bases of kasiṇas. What are the ten? One perceives the earth kasiṇa, above, below, across, non-dual, immeasurable; One perceives the water kasiṇa...etc... One perceives the fire kasiṇa... One perceives the air kasiṇa... One perceives the blue kasiṇa... One perceives the yellow kasiṇa... One perceives the red kasiṇa... One perceives the white kasiṇa... One perceives the space kasiṇa... One perceives the consciousness kasiṇa, above, below, across, non-dual, immeasurable. These, monks, are the ten bases of kasiṇas.

"This, monks, is the foremost of these ten bases of kasiṇas, namely when one perceives the consciousness kasiṇa, above, below, across, non-dual, immeasurable. Monks, there are beings who have such perception. But even for beings who have such perception, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

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

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

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

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

One who perceives the formless internally sees forms externally, blue ones, of blue colour, manifesting blue, radiating blue. Just as a flax flower is blue, of blue colour, manifesting blue, radiating blue, or just as a cloth from Benares, smoothed on both sides, is blue, of blue colour, manifesting blue, radiating blue; Even so, one who perceives the formless internally sees forms externally, blue ones, of blue colour, manifesting blue, radiating blue; one has the perception: 'Having overcome them, I know and see.' This is the fifth base for transcendence.

One who perceives the formless internally sees forms externally, yellow ones, of yellow colour, manifesting yellow, radiating yellow. Just as a kaṇikāra flower is yellow, of yellow colour, manifesting yellow, radiating yellow, or just as a cloth from Benares, smoothed on both sides, is yellow, of yellow colour, manifesting yellow, radiating yellow; Even so, one who perceives the formless internally sees forms externally, yellow ones, of yellow colour, manifesting yellow, radiating yellow; one has the perception: 'Having overcome them, I know and see.' This is the sixth base for transcendence.

One who perceives the formless internally sees forms externally, red ones, of red colour, manifesting red, radiating red. Just as a China rose flower is red, of red colour, manifesting red, radiating red, or just as a cloth from Benares, smoothed on both sides, is red, of red colour, manifesting red, radiating red; Even so, one who perceives the formless internally sees forms externally, red ones, of red colour, manifesting red, radiating red; one has the perception: 'Having overcome them, I know and see.' This is the seventh base for transcendence.

One who perceives the formless internally sees forms externally, white ones, of white colour, manifesting white, radiating white. Just as the morning star is white, of white colour, manifesting white, radiating white, or just as a cloth from Benares, smoothed on both sides, is white, of white colour, manifesting white, radiating white; Even so, one who perceives the formless internally sees forms externally, white ones, of white colour, manifesting white, radiating white; one has the perception: 'Having overcome them, I know and see.' This is the eighth base for transcendence. These, monks, are the eight bases for transcendence.

"This, monks, is the foremost of these eight bases for transcendence, namely when one who perceives the formless internally sees forms externally, white ones, of white colour, manifesting white, radiating white; one has the perception: 'Having overcome them, I know and see.' Monks, there are beings who have such perception. But even for beings who have such perception, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

"Monks, there are these four ways of practice. What are the four? Painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge - these, monks, are the four ways of practice.

This is the foremost of these four ways of practice, monks, that is, pleasant practice with swift direct knowledge. Monks, there are beings who practise thus. But even for beings who practise thus, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

"Monks, there are these four perceptions. What are the four? One perceives the limited, one perceives the exalted, one perceives the measureless, one perceives the base of nothingness, aware that 'there is nothing' - these, monks, are the four perceptions.

This is the foremost of these four perceptions, monks, that is, one perceives the base of nothingness, aware that 'there is nothing'. Monks, there are beings who have such perception. But even for beings who have such perception, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

This, monks, is the foremost of external views, that is, 'It might not be, and it might not be mine, I might not be, it will not be mine'. For one of such a view, monks, this is to be expected - 'whatever non-aversion towards existence there is, that will not be for him; whatever aversion towards the cessation of existence there is, that will not be for him.' Monks, there are beings who have such a view. But even for beings who have such a view, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

"Monks, there are some ascetics and brahmins who proclaim ultimate purification. This, monks, is foremost among those who proclaim ultimate purification: with the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. Having directly known this, they teach the Teaching for its realization. Monks, there are beings who hold such a doctrine. But even for beings who hold such a doctrine, monks, there is alteration, there is change. Seeing thus, monks, the learned noble disciple becomes disenchanted with that too. Being disenchanted with that foremost, he becomes dispassionate, let alone with what is inferior.

"Monks, there are some ascetics and brahmins who proclaim supreme Nibbāna in this very life. Monks, this is foremost among those who proclaim Nibbāna in this very life: having understood as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, there is liberation through non-clinging. When I speak thus and declare thus, some ascetics and brahmins falsely, emptily, lyingly, and wrongly accuse me: 'The ascetic Gotama does not prescribe full understanding of sensual pleasures, he does not prescribe full understanding of forms, he does not prescribe full understanding of feelings.' But I do prescribe full understanding of sensual pleasures, I do prescribe full understanding of forms, and I do prescribe full understanding of feelings, and I prescribe final Nibbāna in this very life, hungerless, quenched, become cool, through non-clinging. Ninth.

10.

The Second Discourse on Kosala

30. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion King Pasenadi of Kosala was returning from a military parade, having won a battle and achieved his objective. Then King Pasenadi of Kosala went towards the monastery. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and entered the monastery on foot. Now on that occasion several monks were walking up and down in the open air. Then King Pasenadi of Kosala approached those monks; having approached, he said this to those monks - "Where, venerable sir, is the Blessed One dwelling at present, the Arahant, the Fully Enlightened One? For we wish to see, venerable sir, that Blessed One, the Arahant, the Fully Enlightened One." "That, great king, is the dwelling with its door closed. Approach it quietly, enter the porch without hurrying, clear your throat, and knock on the bolt; The Blessed One will open the door for you."

Then King Pasenadi of Kosala approached that dwelling with its door closed, went quietly without hurrying, entered the porch, cleared his throat, and knocked on the bolt. The Blessed One opened the door. Then King Pasenadi of Kosala, having entered the dwelling, fell with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, stroked them with his hands, and announced his name - "Venerable Sir, I am King Pasenadi of Kosala; Venerable Sir, I am King Pasenadi of Kosala."

"But what benefit, great king, do you see that you show such supreme humility towards this body and display such friendly devotion?" "Venerable Sir, seeing gratitude and thankfulness, I show such supreme humility towards the Blessed One and display friendly devotion.

"For, Venerable Sir, the Blessed One is practising for the welfare of the multitude, for the happiness of the multitude, and many people are established by him in the noble method, that is, in the nature of what is good and wholesome. "Venerable Sir, since the Blessed One is practising for the welfare of the multitude, for the happiness of the multitude, and many people are established by him in the noble method, that is, in the nature of what is good and wholesome, seeing this benefit too, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One is virtuous, of mature virtue, of noble virtue, of wholesome virtue, endowed with wholesome virtue. "Venerable Sir, since the Blessed One is virtuous, of mature virtue, of noble virtue, of wholesome virtue, endowed with wholesome virtue, seeing this benefit too, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One has long been a forest-dweller, resorting to remote lodgings in forests and jungle groves. "Venerable Sir, since the Blessed One has long been a forest-dweller, resorting to remote lodgings in forests and jungle groves, seeing this benefit too, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One is content with whatever kind of robes, almsfood, lodging, and medicinal requisites. "Venerable Sir, since the Blessed One is content with whatever kind of robes, almsfood, lodging, and medicinal requisites, seeing this benefit too, I show such supreme humility towards the Blessed One and display friendly devotion. "Furthermore, Venerable Sir, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. "Venerable Sir, since the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world, seeing this benefit too, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One - regarding the kind of talk that is conducive to effacement and favourable to opening the heart, that is - talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation - he gains these kinds of talk easily, without difficulty, without trouble. "Furthermore, Venerable Sir, the Blessed One - regarding the kind of talk that is conducive to effacement and favourable to opening the heart, that is - talk about fewness of wishes...etc... knowledge and vision of liberation - he gains these kinds of talk easily, without difficulty, without trouble; seeing this benefit too, Venerable Sir, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. "Venerable Sir, since the Blessed One gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, seeing this benefit too, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One 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. "Venerable Sir, since the Blessed One recollects manifold past lives, that is - one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, seeing this benefit too, Venerable Sir, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, the Blessed One 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...etc... he understands how beings fare according to their actions. Venerable Sir, that the Blessed One with the divine eye, which is purified and surpasses the human...etc... understands how beings fare according to their actions, seeing this benefit too, Venerable Sir, I show such supreme humility towards the Blessed One and display friendly devotion.

"Furthermore, Venerable Sir, with the destruction of the taints, the Blessed One 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. "Venerable Sir, since the Blessed One with the destruction of the taints, the taintless liberation of mind... etc... enters and dwells, having realized it for himself, seeing this benefit too, Venerable Sir, I show such supreme humility towards the Blessed One and display friendly devotion.

"Well now, Venerable Sir, we must go. We have many duties and many things to do." "Now is the time you think fit, great king." Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Tenth.

The Great Chapter Third.

Here is its summary -

4.

The Chapter on Upāli

1.

The Discourse to Upāli

31. Then the Venerable Upāli 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 Upāli said this to the Blessed One - "Venerable Sir, seeing how many benefits did the Truth Finder lay down the training rule for disciples and proclaim the code of monastic rules?"

"Upāli, seeing ten benefits the Truth Finder laid down the training rule for disciples and proclaimed the code of monastic rules. What are the ten? For the excellence of the Community, for the comfort of the Community, for the restraint of difficult individuals, for the comfort of good monks, for the restraint of taints pertaining to the present life, for the warding off of taints pertaining to future lives, for the confidence of those without confidence, for the increase of confidence in those with confidence, for the maintenance of the true Teaching, for supporting the discipline - "These, Upāli, are the ten benefits seeing which the Truth Finder laid down the training rule for disciples and proclaimed the code of monastic rules." First.

2.

The Discourse on the Suspension of the Code of Monastic Rules

32. "Venerable Sir, how many suspensions of the code of monastic rules are there?" "Upāli, there are ten suspensions of the code of monastic rules. What are the ten? One who has committed a defeat is seated in that assembly, discussion about a defeat is unfinished, one who is not fully ordained is seated in that assembly, discussion about one who is not fully ordained is unfinished, one who has rejected the training is seated in that assembly, discussion about one who has rejected the training is unfinished, a eunuch is seated in that assembly, discussion about a eunuch is unfinished, one who has molested a nun is seated in that assembly, discussion about one who has molested a nun is unfinished - these, Upāli, are the ten suspensions of the code of monastic rules." The second.

3.

The Discourse on Arbitration

33. "Venerable Sir, possessing how many qualities should a monk be appointed to a committee?" "Upāli, possessed of ten qualities a monk should be appointed to a committee. What are these ten? Here, Upāli, a monk is virtuous; he dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken; he is learned, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view; both codes of monastic rules have been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase; he is established in the monastic discipline and is unshakable; he is capable of convincing, instructing, making understand, showing, and inspiring confidence in both opposing parties; he is skilled in the arising and settling of litigation - he knows what is litigation; he knows the origin of litigation; he knows the cessation of litigation; he knows the way leading to the cessation of litigation. Upāli, possessed of these ten qualities a monk should be appointed to a committee." Third.

4.

The Discourse on Higher Ordination

34. "Venerable Sir, possessing how many qualities should a monk give higher ordination?" "Upāli, possessed of ten qualities a monk should give higher ordination. What are these ten? Here, Upāli, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken; he is learned, remembers what he has learned, accumulates what he has learned - those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view; the code of monastic rules has been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase; he is capable of nursing the sick or having them nursed; he is capable of dispelling discontent or having it dispelled; he is capable of dispelling remorse that has arisen in accordance with the Teaching; he is capable of resolving wrong views that have arisen in accordance with the Teaching; he is capable of encouraging in higher virtue; he is capable of encouraging in higher mind; he is capable of encouraging in higher wisdom. Upāli, possessed of these ten qualities a monk should give higher ordination." Fourth.

5.

The Discourse on Dependence

35. "Venerable Sir, possessing how many qualities should a monk give dependence?" "Upāli, possessed of ten qualities a monk should give dependence. What are these ten? Here, Upāli, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; the code of monastic rules has been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase; he is capable of nursing the sick or having them nursed; he is capable of dispelling discontent or having it dispelled; he is capable of dispelling remorse that has arisen in accordance with the Teaching; he is capable of resolving wrong views that have arisen in accordance with the Teaching; he is capable of encouraging in higher virtue...etc... higher mind... higher wisdom. Upāli, possessed of these ten qualities a monk should give dependence." Fifth.

6.

The Discourse on Novices

36. "Venerable Sir, possessing how many qualities should a monk attend to a novice?" "Upāli, possessed of ten qualities a monk should attend to a novice. What are these ten? Here, Upāli, a monk is virtuous...etc... trains in the training rules he has undertaken; he is learned...etc... well penetrated by view; the code of monastic rules has been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase; he is capable of nursing the sick or having them nursed; he is capable of dispelling discontent or having it dispelled; he is capable of dispelling remorse that has arisen in accordance with the Teaching; he is capable of resolving wrong views that have arisen in accordance with the Teaching; he is capable of encouraging in higher virtue; he is capable of encouraging in higher mind; he is capable of encouraging in higher wisdom. Upāli, possessed of these ten qualities a monk should attend to a novice." Sixth.

7.

Discourse on Schism in the Monastic Order

37. "'Schism in the monastic order, schism in the monastic order,' Venerable Sir, it is said. To what extent, Venerable Sir, is the monastic order divided?" "Here, Upāli, monks explain what is not the Teaching as the Teaching, what is the Teaching as not the Teaching, what is not discipline as discipline, what is discipline as not discipline, what was not spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder, what was spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder, what was not practised by the Truth Finder as practised by the Truth Finder, what was practised by the Truth Finder as not practised by the Truth Finder, what was not described by the Truth Finder as described by the Truth Finder, what was described by the Truth Finder as not described by the Truth Finder. By these ten grounds they draw away, they withdraw, they perform separate acts, they recite the code of monastic rules separately. To this extent, Upāli, is the monastic order divided." Seventh.

8.

The Discourse on Concord in the Monastic Order

38. "'Concord in the monastic order, concord in the monastic order,' Venerable Sir, it is said. To what extent, Venerable Sir, is the monastic order in concord?" "Here, Upāli, monks explain what is not the Teaching as not the Teaching, what is the Teaching as the Teaching, what is not discipline as not discipline, what is discipline as discipline, what was not spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder, what was spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder, what was not practised by the Truth Finder as not practised by the Truth Finder, what was practised by the Truth Finder as practised by the Truth Finder, what was not described by the Truth Finder as not described by the Truth Finder, what was described by the Truth Finder as described by the Truth Finder. By these ten grounds they do not draw away, they do not withdraw, they do not perform separate acts, they do not recite the code of monastic rules separately. To this extent, Upāli, is the monastic order in concord." The eighth.

9.

The First Discourse on Ānanda

39. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "'Schism in the monastic order, schism in the monastic order,' Venerable Sir, it is said. To what extent, Venerable Sir, is the monastic order divided?" "Here, Ānanda, monks explain what is not the Teaching as the Teaching, what is the Teaching as not the Teaching, what is not discipline as discipline...etc... explain what was described by the Truth Finder as not described by the Truth Finder. By these ten grounds they draw away, they withdraw, they perform separate acts, they recite the code of monastic rules separately. To this extent, Ānanda, is the monastic order divided."

"But Venerable Sir, having divided a united monastic order, what does one generate?" "One creates, Ānanda, a transgression lasting an aeon." "But what, Venerable Sir, is a transgression lasting an aeon?" "One burns in hell for an aeon, Ānanda -

10.

The Second Discourse on Ānanda

40. "'Concord in the monastic order, concord in the monastic order,' Venerable Sir, it is said. To what extent, Venerable Sir, is the monastic order in concord?" "Here, Ānanda, monks explain what is not the Teaching as not the Teaching, what is the Teaching as the Teaching, what is not discipline as not discipline, what is discipline as discipline, what was not spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder, what was spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder, what was not practised by the Truth Finder as not practised by the Truth Finder, what was practised by the Truth Finder as practised by the Truth Finder, what was not described by the Truth Finder as not described by the Truth Finder, what was described by the Truth Finder as described by the Truth Finder. By these ten grounds they do not draw away, they do not withdraw, they do not perform separate acts, they do not recite the code of monastic rules separately. To this extent, Ānanda, is the monastic order in concord."

"But Venerable Sir, having united a divided monastic order, what does one generate?" "One generates divine merit, Ānanda." "But what, Venerable Sir, is divine merit?" "For an aeon, Ānanda, one rejoices in heaven -

Fourth Chapter on Upāli.

Here is its summary -

5.

The Chapter on Reviling

1.

Discourse on Dispute

41. Then the Venerable Upāli 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 Upāli said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why quarrels, disputes, strife and disputes arise in the monastic order, and monks do not dwell at ease?" "Here, Upāli, monks explain what is not the Teaching as the Teaching, what is the Teaching as not the Teaching, what is not discipline as discipline, what is discipline as not discipline, what was not spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder, what was spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder, what was not practised by the Truth Finder as practised by the Truth Finder, what was practised by the Truth Finder as not practised by the Truth Finder, what was not described by the Truth Finder as described by the Truth Finder, what was described by the Truth Finder as not described by the Truth Finder. This, Upāli, is the reason, this is the condition why quarrels, disputes, strife and disputes arise in the monastic order, and monks do not dwell at ease." First.

2.

First Discourse on the Roots of Dispute

42. "Venerable Sir, how many roots of dispute are there?" "Upāli, there are ten roots of dispute. What are the ten? Here, Upāli, monks explain what is not the Teaching as the Teaching, what is the Teaching as not the Teaching, what is not discipline as discipline, what is discipline as not discipline, what was not spoken and uttered by the Truth Finder as spoken and uttered by the Truth Finder, what was spoken and uttered by the Truth Finder as not spoken and not uttered by the Truth Finder, what was not practised by the Truth Finder as practised by the Truth Finder, what was practised by the Truth Finder as not practised by the Truth Finder, what was not described by the Truth Finder as described by the Truth Finder, what was described by the Truth Finder as not described by the Truth Finder. These, Upāli, are the ten roots of dispute." The second.

3.

Second Discourse on the Roots of Dispute

43. "Venerable Sir, how many roots of dispute are there?" "Upāli, there are ten roots of dispute. What are the ten? Here, Upāli, monks explain a non-offence as an offence, an offence as a non-offence, a minor offence as a serious offence, a serious offence as a minor offence, an offence with inertia as an offence without inertia, an offence without inertia as an offence with inertia, an offence with remainder as an offence without remainder, an offence without remainder as an offence with remainder, an offence that can be remedied as an offence that cannot be remedied, an offence that cannot be remedied as an offence that can be remedied. These, Upāli, are the ten roots of dispute." Third.

4.

Discourse at Kusinārā

44. On one occasion the Blessed One was dwelling at Kusinārā in the Baliharaṇa woodland grove. 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 who wishes to admonish another should reflect upon five qualities internally and establish five qualities internally before admonishing the other. What are the five qualities to be reflected upon internally? "Monks, a monk who wishes to admonish another should reflect thus - 'Am I one of pure bodily conduct, possessed of pure bodily conduct that is flawless and without fault? Is this quality found in me or not?' If, monks, a monk is not one of pure bodily conduct, not possessed of pure bodily conduct that is flawless and without fault, there will be those who say this - 'Come now, venerable one, train yourself in bodily conduct' - thus there will be those who say this.

"Furthermore, monks, a monk who wishes to admonish another should reflect thus - 'Am I one of pure verbal conduct, possessed of pure verbal conduct that is flawless and without fault? Is this quality found in me or not?' If, monks, a monk is not one of pure verbal conduct, not possessed of pure verbal conduct that is flawless and without fault, there will be those who say this - 'Come now, venerable one, train yourself in verbal conduct' - thus there will be those who say this.

"Furthermore, monks, a monk who wishes to admonish another should reflect thus - 'Is my mind established in friendliness towards my fellow monks, free from resentment? Is this quality found in me or not?' If, monks, a monk's mind is not established in friendliness towards his fellow monks, free from resentment, there will be those who say this - 'Come now, venerable one, establish a mind of friendliness towards your fellow monks' - thus there will be those who say this.

"Furthermore, monks, a monk who wishes to admonish another should reflect thus - 'Am I learned, one who remembers what I have heard, one who accumulates what I have heard - 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 - are such teachings learned by me, remembered, mastered verbally, examined with the mind, and well penetrated by view. Is this quality found in me or not?' If, monks, a monk is not learned, does not remember what he has heard, does not accumulate what he has heard - 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 not learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view, there will be those who say this - 'Come now, venerable one, learn the tradition' - thus there will be those who say this.

"Furthermore, monks, a monk who wishes to admonish another should reflect thus - 'Have both codes of monastic rules been well learnt by me in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase? Is this quality found in me or not?' If, monks, a monk has not well learnt both codes of monastic rules in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase, when asked 'Where was this stated by the Blessed One?' he will not be able to answer. There will be those who say this - 'Come now, venerable one, train yourself in the discipline' - thus there will be those who say this. These five things are to be reflected upon internally.

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

5.

The Discourse on Entering the King's Inner Palace

45. "Monks, there are these ten dangers in entering the king's inner chambers. What are the ten? Here, monks, the king is seated with his chief queen. A monk enters there. Either the chief queen, seeing the monk, shows a smile, or the monk, seeing the chief queen, shows a smile. There the king thinks thus: 'Surely there has been something between them, or there will be!' This, monks, is the first danger in entering the king's inner chambers.

"Furthermore, monks, the king has many duties and many things to do, and having gone to a certain woman, he does not remember - 'she conceives a child by him'. There the king thinks thus: 'no one else enters here except an ascetic. Could this be the work of an ascetic?' This, monks, is the second danger in entering a king's inner quarters.

Furthermore, monks, a certain treasure in the king's inner quarters disappears. There the king thinks thus: 'no one else enters here except an ascetic. Could this be the work of an ascetic?' This, monks, is the third danger in entering a king's inner quarters.

Furthermore, monks, secret counsels from within the king's inner quarters are divulged outside. There the king thinks thus: 'no one else enters here except an ascetic. Could this be the work of an ascetic?' This, monks, is the fourth danger in entering a king's inner quarters.

Furthermore, monks, in the king's inner quarters a father desires his son or a son desires his father. They think thus - 'no one else enters here except an ascetic. Could this be the work of an ascetic?' This, monks, is the fifth danger in entering a king's inner quarters.

Furthermore, monks, the king places in a high position one who deserves a low position. Those to whom that is disagreeable think thus - 'The king indeed associates with an ascetic. Could this be the work of an ascetic?' This, monks, is the sixth danger in entering the king's inner quarters.

Furthermore, monks, the king places in a low position one who deserves a high position. Those to whom that is disagreeable think thus - 'The king indeed associates with an ascetic. Could this be the work of an ascetic?' This, monks, is the seventh danger in entering the king's inner quarters.

Furthermore, monks, the king dispatches the army at the wrong time. Those to whom that is disagreeable think thus - 'The king indeed associates with an ascetic. Could this be the work of an ascetic?' This, monks, is the eighth danger in entering the king's inner quarters.

Furthermore, monks, the king, having dispatched the army at the right time, makes it turn back from the middle of the road. Those to whom that is disagreeable think thus - 'The king indeed associates with an ascetic. Could this be the work of an ascetic?' This, monks, is the ninth danger in entering the king's inner quarters.

Furthermore, monks, the king's inner quarters are trampled by elephants, trampled by horses, trampled by chariots, and there are forms, sounds, odours, tastes, and tactile objects that arouse desire, which are not proper for an ascetic. This, monks, is the tenth danger in entering the royal inner chamber. These, monks, are the ten dangers in entering the royal inner chamber." Fifth.

6.

Discourse on Sakka

46. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then several Sakyan male lay followers, on that observance day, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those Sakyan male lay followers were seated to one side, the Blessed One said this: "Sakyans, do you observe the observance day possessed of eight factors?" "Sometimes, Venerable Sir, we observe the observance day possessed of eight factors, sometimes we do not observe it." "It is a loss for you, Sakyans, it is ill-gotten by you, that while life is subject to sorrow and fear, while life is subject to death and fear, sometimes you observe the observance day possessed of eight factors, sometimes you do not observe it.

"What do you think, Sakyans, suppose a person would earn half a kahāpaṇa in a day through some kind of work without falling into unwholesome action. "Can he be properly called 'a skilled and energetic person'?" "Yes, Venerable Sir."

"What do you think, Sakyans, suppose a person would earn a kahāpaṇa in a day through some kind of work without falling into unwholesome action. "Can he be properly called 'a skilled and energetic person'?" "Yes, Venerable Sir."

"What do you think, Sakyans, suppose a person would earn two kahāpaṇas in a day through some kind of work without falling into unwholesome action... three kahāpaṇas... four kahāpaṇas... five kahāpaṇas... six kahāpaṇas... seven kahāpaṇas... eight kahāpaṇas... nine kahāpaṇas... ten kahāpaṇas... twenty kahāpaṇas... thirty kahāpaṇas... forty kahāpaṇas... fifty kahāpaṇas... a hundred kahāpaṇas. "Can he be properly called 'a skilled and energetic person'?" "Yes, Venerable Sir."

"What do you think, Sakyans, would that person, earning a hundred or a thousand kahāpaṇas each day and setting aside what he has earned, living for a hundred years with a life span of a hundred years, acquire a great mass of wealth?" "Yes, Venerable Sir."

"What do you think, Sakyans, would that person, because of wealth, with wealth as the source, with wealth as the cause, dwell experiencing exclusively happiness for even one night or one day or half a night or half a day?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, sensual pleasures are impermanent, hollow, false, of a deceptive nature."

"Here, Sakka, my disciple dwelling for ten years diligent, ardent and resolute, practising as instructed by me, could dwell experiencing exclusively happiness for even a hundred years, even a hundred centuries, even a hundred millennia. And he would surely be either a once-returner or a non-returner or definitely a stream-enterer. Let be, Sakka, ten years.

Here my disciple for nine years... eight years... seven years... six years... five years four years... three years... two years... dwelling for one year diligent, ardent and resolute, practising as instructed by me, could dwell experiencing exclusively happiness for even a hundred years, even a hundred centuries, even a hundred millennia, and he would surely be either a once-returner or a non-returner or definitely a stream-enterer. Let be, Sakka, one year.

Here my disciple dwelling for ten months diligent, ardent and resolute, practising as instructed by me, could dwell experiencing exclusively happiness for even a hundred years, even a hundred centuries, even a hundred millennia, and he would surely be either a once-returner or a non-returner or definitely a stream-enterer. Let be, Sakka, ten months.

Here my disciple for nine months... eight months... seven months... six months... five months... four months... three months... two months... one month... dwelling for half a month diligent, ardent and resolute, practising as instructed by me, could dwell experiencing exclusively happiness for even a hundred years, even a hundred centuries, even a hundred millennia, and he would surely be either a once-returner or a non-returner or definitely a stream-enterer. Let be, Sakka, half a month.

Here my disciple dwelling for ten days and nights diligent, ardent and resolute, practising as instructed by me, could dwell experiencing exclusively happiness for even a hundred years, even a hundred centuries, even a hundred millennia, and he would surely be either a once-returner or a non-returner or definitely a stream-enterer. Let be, Sakka, ten days and nights.

Here my disciple for nine days and nights... eight days and nights... seven days and nights... six days and nights... five days and nights... four days and nights... three days and nights... two days and nights... dwelling for one day and night diligent, ardent and resolute, practising as instructed by me, could dwell experiencing exclusively happiness for even a hundred years, even a hundred centuries, even a hundred millennia, and he would surely be either a once-returner or a non-returner or definitely a stream-enterer. "It is a loss for you, Sakyans, it is ill-gotten by you, that while life is subject to sorrow and fear, while life is subject to death and fear, sometimes you observe the observance day possessed of eight factors, sometimes you do not observe it." "We, Venerable Sir, from this day forward will observe the observance day possessed of eight factors." Sixth.

7.

The Discourse to Mahāli

47. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Licchavi Mahāli approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Licchavi Mahāli said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition for the performance of evil action, for the perpetration of evil action?" "Greed, Mahāli, is the reason, greed is the condition for the performance of evil action, for the perpetration of evil action. Hatred, Mahāli, is the reason, hatred is the condition for the performance of evil action, for the perpetration of evil action. Delusion, Mahāli, is the reason, delusion is the condition for the performance of evil action, for the perpetration of evil action. Unwise attention, Mahāli, is the reason, unwise attention is the condition for the performance of evil action, for the perpetration of evil action. A wrongly directed mind, Mahāli, is the reason, a wrongly directed mind is the condition for the performance of evil action, for the perpetration of evil action. This, Mahāli, is the reason, this is the condition for the performance of evil action, for the perpetration of evil action."

"And what, Venerable Sir, is the reason, what is the condition for the performance of good action, for the perpetration of good action?" "Non-greed, Mahāli, is the reason, non-greed is the condition for the performance of good action, for the perpetration of good action. Non-hatred, Mahāli, is the reason, non-hatred is the condition for the performance of good action, for the perpetration of good action. Non-delusion, Mahāli, is the reason, non-delusion is the condition for the performance of good action, for the perpetration of good action. Careful attention, Mahāli, is the reason, careful attention is the condition for the performance of good action, for the perpetration of good action. A rightly directed mind, Mahāli, is the reason, a rightly directed mind is the condition for the performance of good action, for the perpetration of good action. This, Mahāli, is the reason, this is the condition for the performance of good action, for the perpetration of good action. If these ten things, Mahāli, were not found in the world, there would be no recognition here of unrighteous conduct and unrighteous behaviour, or of righteous conduct and righteous behaviour. But because, Mahāli, these ten things are found in the world, therefore there is recognition of unrighteous conduct and unrighteous behaviour, and of righteous conduct and righteous behaviour." Seventh.

8.

The Discourse on Regular Reflection by a Renunciate

48. "Monks, these ten things should be frequently reflected upon by a renunciate. What are the ten? 'I have entered upon a state of being without beauty' should be frequently reflected upon by a renunciate; 'My life is dependent on others' should be frequently reflected upon by a renunciate; 'I should conduct myself differently' should be frequently reflected upon by a renunciate; 'Does my self not reproach me about virtue?' should be frequently reflected upon by a renunciate; 'Do my wise spiritual companions, having examined me, not reproach me about virtue?' should be frequently reflected upon by a renunciate; 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable to me' should be frequently reflected upon by a renunciate; 'I am the owner of my actions, heir to my actions, born of my actions, bound by my actions, have actions as my refuge. Whatever action I do, good or evil, of that I will be the heir' should be frequently reflected upon by a renunciate; 'How do my days and nights pass?' should be frequently reflected upon by a renunciate; 'Do I delight in an empty dwelling?' should be frequently reflected upon by a renunciate; 'Have I attained any superhuman states, any distinction in noble knowledge and vision, about which I could be questioned by my spiritual companions in my final moments without becoming embarrassed?' should be frequently reflected upon by a renunciate. These, monks, are the ten things that should be frequently reflected upon by a renunciate." The eighth.

9.

The Discourse on Things Based in the Body

49. "Monks, there are these ten things based in the body. What are the ten? Cold, heat, hunger, thirst, excrement, urine, restraint of body, restraint of speech, restraint of livelihood, and the formation conducive to renewed existence - these, monks, are the ten things based in the body." Ninth.

10.

The Discourse on Quarrels

50. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several monks, having returned from their almsround after the meal, were seated together in the assembly hall, having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers.

Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?"

"Here, Venerable Sir, having returned from our almsround after the meal, we were seated together in the assembly hall, having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers." "Monks, it is not fitting for you, clansmen who have gone forth from the household life into homelessness out of faith, that you should dwell having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers.

"Monks, there are these ten principles conducive to cordiality that create love and respect, conducing to inclusion, non-dispute, concord, and unity. What are the ten? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. That, monks, a monk is virtuous...etc... trains in the training rules he has undertaken, this too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk is learned, one who remembers what he has heard, one who accumulates what he has heard - those teachings that are good in the beginning, good in the middle, 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. That, monks, a monk is learned...etc... well penetrated by view, this too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk has good friends, good companions, good associates. That, monks, a monk has good friends, good companions, good associates, this too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully. That, monks, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully, this too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk in regard to the various duties to be done for his fellow monks - therein they are skilful and diligent, possessed of proper investigation into the means, able to carry it out and arrange it. That, monks, a monk in regard to the various duties to be done for his fellow monks - therein he is skilful and diligent, possessed of proper investigation into the means, able to carry them out and arrange them, this too is a principle that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline. That, monks, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline, this too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. That, monks, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states, this too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, monks, a monk is content with any kind of robe, almsfood, lodging and medicinal requisites. That, monks, a monk is content with any kind of robe, almsfood, lodging and medicinal requisites, this too is a principle conducive to cordiality...etc... leads to.

Furthermore, monks, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. That, monks, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago, this too is a principle conducive to cordiality...etc... leads to.

Furthermore, monks, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. That, monks, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering, this too is a principle conducive to cordiality...etc... leads to. "Monks, these ten principles conducive to cordiality create love and respect, conducing to inclusion, non-dispute, concord, and unity." Tenth.

The Chapter on Reviling is the fifth.

Here is its summary -

The First Fifty is finished.

2.

The Second Fifty

1.

The Chapter on One's Own Mind

1.

Discourse on One's Own Mind

51. 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 -

"If, monks, a monk is not skilled in understanding others' minds, then 'I will become skilled in understanding my own mind' - this is how you should train, monks.

"And how, monks, is a monk skilled in the exposition of his own mind? Just as, monks, 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 with that, their intention fulfilled: 'It is a gain for me, I am pure indeed.' Even so, monks, reflection is of great benefit for a monk in wholesome states: 'Do I often dwell with covetousness, or do I often dwell without covetousness? Do I often dwell with a mind of ill will, or do I often dwell with a mind without ill will? Do I often dwell overcome by sloth and torpor, or do I often dwell free from sloth and torpor? Do I often dwell restless, or do I often dwell unrestless? Do I often dwell with doubt, or do I often dwell having crossed over doubt? Do I often dwell prone to anger, or do I often dwell not prone to anger? Do I often dwell with a defiled mind, or do I often dwell with an undefiled mind? Do I often dwell with a tense body, or do I often dwell with an untense body? Do I often dwell lazy, or do I often dwell energetic? Do I often dwell unconcentrated, or do I often dwell concentrated?'

"If, monks, upon reflection, a monk knows thus: 'I often dwell with covetousness, I often dwell with a mind of ill will, I often dwell overcome by sloth and torpor, I often dwell restless, I often dwell with doubt, I often dwell prone to anger, I often dwell with a defiled mind, I often dwell with a tense body, I often dwell lazy, I often dwell unconcentrated,' then, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states. Just as, monks, when one's cloth or head is on fire. One would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head. Even so, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states.

"But if, monks, upon reflection, a monk knows thus: 'I often dwell without covetousness, I often dwell with a mind without ill will, I often dwell free from sloth and torpor, I often dwell unrestless, I often dwell having crossed over doubt, I often dwell not prone to anger, I often dwell with an undefiled mind, I often dwell with an untense body, I often dwell energetic, I often dwell concentrated,' then, monks, that monk, having established himself in those wholesome states, should make further exertion for the destruction of the taints." First.

2.

Discourse to Sāriputta

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

"Friends, if a monk is not skilled in understanding others' minds, then 'I will become skilled in understanding my own mind' - This is how you should train, friends.

"And how, friends, is a monk skilled in the exposition of his own mind? 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 with that, their intention fulfilled: 'It is a gain for me, I am pure indeed.'

Even so, friends, reflection is of great benefit for a monk in wholesome states: 'Do I often dwell with covetousness, or do I often dwell without covetousness? Do I often dwell with a mind of ill will, or do I often dwell with a mind without ill will? Do I often dwell overcome by sloth and torpor, or do I often dwell free from sloth and torpor? Do I often dwell restless, or do I often dwell unrestless? Do I often dwell with doubt, or do I often dwell having crossed over doubt? Do I often dwell prone to anger, or do I often dwell not prone to anger? Do I often dwell with a defiled mind, or do I often dwell with an undefiled mind? Do I often dwell with a tense body, or do I often dwell with an untense body? Do I often dwell lazy, or do I often dwell energetic? Do I often dwell concentrated, or do I often dwell unconcentrated?'

"If, friend, upon reflection, a monk knows thus: 'I often dwell with covetousness... etc... I often dwell unconcentrated,' then, friend, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states. Just as, friend, when one's cloth or head is on fire. One would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head. Even so, friend, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states.

"But if, friend, upon reflection, a monk knows thus: 'I often dwell without covetousness... etc... I often dwell concentrated,' then, friend, that monk, having established himself in those wholesome states, should make further exertion for the destruction of the taints." The second.

3.

The Discourse on Stability

53. "Monks, I do not praise even stability in wholesome states, let alone decline. Monks, I praise only growth in wholesome states, not stability, not deterioration.

"And how, monks, is there deterioration in wholesome states, not stability, not growth? Here, monks, whatever faith, virtue, learning, generosity, wisdom and ingenuity a monk has, those states neither remain stable nor grow. This, monks, I call deterioration in wholesome states, not stability, not growth. This, monks, is how there is deterioration in wholesome states, not stability, not growth.

"And how, monks, is there stability in wholesome states, not deterioration, not growth? Here, monks, whatever faith, virtue, learning, generosity, wisdom and ingenuity a monk has, those states neither deteriorate nor grow. This, monks, I call stability in wholesome states, not deterioration, not growth. This, monks, is how there is stability in wholesome states, not growth, not deterioration.

"And how, monks, is there growth in wholesome states, not stability, not deterioration? Here, monks, whatever faith, virtue, learning, generosity, wisdom and ingenuity a monk has, those states neither remain stable nor deteriorate. This, monks, I call growth in wholesome states, not stability, not deterioration. This, monks, is how there is growth in wholesome states, not stability, not deterioration.

"If, monks, a monk is not skilled in understanding others' minds, then 'I will become skilled in understanding my own mind' - this is how you should train, monks.

"And how, monks, is a monk skilled in the exposition of his own mind? Just as, monks, 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 with that, their intention fulfilled: 'It is a gain for me, I am pure indeed.' Even so, monks, reflection is of great benefit for a monk in wholesome states: 'Do I often dwell with covetousness, or do I often dwell without covetousness? Do I often dwell with a mind of ill will, or do I often dwell with a mind without ill will? Do I often dwell overcome by sloth and torpor, or do I often dwell free from sloth and torpor? Do I often dwell restless, or do I often dwell unrestless? Do I often dwell with doubt, or do I often dwell having crossed over doubt? Do I often dwell prone to anger, or do I often dwell not prone to anger? Do I often dwell with a defiled mind, or do I often dwell with an undefiled mind? Do I often dwell with a tense body, or do I often dwell with an untense body? Do I often dwell lazy, or do I often dwell energetic? Do I often dwell concentrated, or do I often dwell unconcentrated?'

"If, monks, upon reflection, a monk knows thus: 'I often dwell with covetousness, I often dwell with a mind of ill will, I often dwell overcome by sloth and torpor, I often dwell restless, I often dwell with doubt, I often dwell prone to anger, I often dwell with a defiled mind, I often dwell with a tense body, I often dwell lazy, I often dwell unconcentrated,' then, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states. Just as, monks, when one's cloth or head is on fire. One would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head; even so, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for abandoning those evil unwholesome states.

"But if, monks, upon reflection, a monk knows thus: 'I often dwell without covetousness, I often dwell with a mind without ill will, I often dwell free from sloth and torpor, I often dwell unrestless, I often dwell having crossed over doubt, I often dwell not prone to anger, I often dwell with an undefiled mind, I often dwell with an untense body, I often dwell energetic, I often dwell concentrated,' then, monks, that monk, having established himself in those wholesome states, should make further exertion for the destruction of the taints." Third.

4.

The Discourse on Serenity

54. "If, monks, a monk is not skilled in understanding others' minds, then 'I will become skilled in understanding my own mind' - this is how you should train, monks.

"And how, monks, is a monk skilled in the exposition of his own mind? Just as, monks, 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 with that, their intention fulfilled: 'It is a gain for me, I am pure indeed.' Even so, monks, reflection is of great benefit for a monk in wholesome states: 'Am I one who gains internal mental serenity, or am I not one who gains internal mental serenity; am I one who gains insight into phenomena through higher wisdom, or am I not one who gains insight into phenomena through higher wisdom?'

"If, monks, upon reflection, a monk knows thus: 'I am one who gains internal mental serenity, but not one who gains insight into phenomena through higher wisdom,' then, monks, that monk, having established himself in internal mental serenity, should make an effort for insight into phenomena through higher wisdom. Then at a later time he gains both internal mental serenity and insight into phenomena through higher wisdom.

"But if, monks, upon reflection, a monk knows thus: 'I am one who gains insight into phenomena through higher wisdom, but not one who gains internal mental serenity,' then, monks, that monk, having established himself in insight into phenomena through higher wisdom, should make an effort for internal mental serenity. Then at a later time he gains both insight into phenomena through higher wisdom and internal mental serenity.

"But if, monks, upon reflection, a monk knows thus: 'I am neither one who gains internal mental serenity, nor one who gains insight into phenomena through higher wisdom,' then, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining those wholesome states. Just as, monks, when one's cloth or head is on fire. One would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head. Even so, monks, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining those wholesome states. Then at a later time he gains both internal mental serenity and insight into phenomena through higher wisdom.

"But if, monks, upon reflection, a monk knows thus: 'I am one who gains internal mental serenity, and one who gains insight into phenomena through higher wisdom,' then, monks, that monk, having established himself in those wholesome states, should make further exertion for the destruction of the taints.

"Monks, I say that the robe is twofold - that which should be cultivated and that which should not be cultivated. "Monks, I say that almsfood is twofold - that which should be cultivated and that which should not be cultivated. "Monks, I say that lodging is twofold - that which should be cultivated and that which should not be cultivated. "Monks, I say that village and town is twofold - that which should be cultivated and that which should not be cultivated. "Monks, I say that district and region is twofold - that which should be cultivated and that which should not be cultivated. "Monks, I say that person is twofold - that which should be cultivated and that which should not be cultivated.

"Monks, I say that the robe is twofold - "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of a robe - 'When I use this robe, unwholesome states increase and wholesome states diminish', such a robe should not be used. Here, when one knows of a robe - 'When I use this robe, unwholesome states diminish and wholesome states increase', such a robe should be used. "Monks, I say that the robe is twofold - to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Monks, I say that almsfood is twofold - "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of almsfood - 'When I use this almsfood, unwholesome states increase and wholesome states diminish', such almsfood should not be used. Here, when one knows of almsfood - 'When I use this almsfood, unwholesome states diminish and wholesome states increase', such almsfood should be used. "Monks, I say that almsfood is twofold - to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Monks, I say that lodging is twofold - "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of lodging - 'When I use this lodging, unwholesome states increase and wholesome states diminish', such lodging should not be used. Here, when one knows of lodging - 'When I use this lodging, unwholesome states diminish and wholesome states increase', such lodging should be used. "Monks, I say that lodging is twofold - to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Monks, I say that village and town is twofold - "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of village and town - 'When I frequent this village and town, unwholesome states increase and wholesome states diminish', such village and town should not be frequented. Here, when one knows of village and town - 'When I frequent this village and town, unwholesome states diminish and wholesome states increase', such village and town should be frequented. "Monks, I say that village and town is twofold - to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Monks, I say that district and region is twofold - "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of district and region - 'When I frequent this district and region, unwholesome states increase and wholesome states diminish', such district and region should not be frequented. Here, when one knows of district and region - 'When I frequent this district and region, unwholesome states diminish and wholesome states increase', such district and region should be frequented. "Monks, I say that district and region is twofold - to be pursued and not to be pursued" - when this was said, it was said with reference to this.

"Monks, I say that person is twofold - "to be pursued and not to be pursued" - so it was said. And what was the reason for saying this? Here, when one knows of a person - 'When I associate with this person, unwholesome states increase and wholesome states diminish', such a person should not be associated with. Here, when one knows of a person - 'When I associate with this person, unwholesome states diminish and wholesome states increase', such a person should be associated with. "Monks, I say that person is twofold - to be pursued and not to be pursued" - when this was said, it was said with reference to this. Fourth.

5.

The Discourse on Decline

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

"'An individual subject to decline, an individual subject to decline,' friend, it is said. "'An individual not subject to decline, an individual not subject to decline,' friend, it is said. "To what extent, friend, has an individual subject to decline been declared by the Blessed One, and to what extent has an individual not subject to decline been declared by the Blessed One?" "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:

"To what extent, friend, has an individual subject to decline been declared by the Blessed One? Here, friend, a monk does not get to hear teachings not heard before, forgets the teachings he has heard, does not bring to mind the teachings he has not previously touched with the mind, and does not understand what was not understood. To this extent, friend, has an individual subject to decline been declared by the Blessed One.

"And to what extent, friend, has an individual not subject to decline been declared by the Blessed One? Here, friend, a monk gets to hear teachings not heard before, does not forget the teachings he has heard, brings to mind the teachings he has not previously touched with the mind, and understands what was not understood. To this extent, friend, has an individual not subject to decline been declared by the Blessed One.

"Friends, if a monk is not skilled in understanding others' minds, then 'I will become skilled in understanding my own mind' - This is how you should train, friends.

"And how, friends, is a monk skilled in the exposition of his own mind? 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 with that, their intention fulfilled: 'It is a gain for me, I am pure indeed.' Even so, friends, reflection is of great benefit for a monk in wholesome states: 'Do I often dwell without covetousness, is this quality found in me or not; do I often dwell with a mind without ill will, is this quality found in me or not; do I often dwell free from sloth and torpor, is this quality found in me or not; do I often dwell unrestless, is this quality found in me or not; do I often dwell having crossed over doubt, is this quality found in me or not; do I often dwell not prone to anger, is this quality found in me or not; do I often dwell with an undefiled mind, is this quality found in me or not; am I one who gains internal gladness in the Teaching, is this quality found in me or not; am I one who gains internal mental serenity, is this quality found in me or not; am I one who gains insight into phenomena through higher wisdom, is this quality found in me or not?'

"If, friend, upon reflection, a monk does not see all these wholesome states within himself, then, friend, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining all these wholesome states. Just as, friend, when one's cloth or head is on fire. One would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head. Even so, friend, that monk should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining all these wholesome states.

"But if, friend, upon reflection, a monk sees some wholesome states within himself and does not see other wholesome states within himself, then, friend, that monk, having established himself in those wholesome states that he sees within himself, should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining those wholesome states that he does not see within himself. Just as, friend, when one's cloth or head is on fire. One would practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for extinguishing that cloth or head. Even so, friend, that monk, having established himself in those wholesome states that he sees within himself, should practise exceptional desire, effort, endeavour, enthusiasm, unremittingness, mindfulness, and clear comprehension for obtaining those wholesome states that he does not see within himself.

"But if, friend, upon reflection, a monk sees all these wholesome states within himself, then, friend, that monk, having established himself in all these wholesome states, should make further exertion for the destruction of the taints." Fifth.

6.

First Discourse on Perception

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

7.

Second Discourse on Perceptions

57. "Monks, these ten perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal. What are the ten? The perception of impermanence, the perception of non-self, the perception of death, the perception of the repulsiveness in food, the perception of non-delight in the entire world, the perception of bones, the perception of worms, the perception of the bluish discoloured corpse, the perception of the fissured corpse, the perception of the bloated corpse - these, monks, are the ten perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal." Seventh.

8.

The Discourse on Roots

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

"Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, if wanderers of other sects were to ask you thus - 'Friend, what is the root of all things, what is the origin of all things, what is the source of all things, what is the meeting point of all things, what is the foremost of all things, what is the authority over all things, what is the superior of all things, what is the essence of all things, what are all things grounded upon, what is the final goal of all things?', being asked thus, monks, you should reply to those wanderers of other sects thus - 'Friends, desire is the root of all things, attention is the origin of all things, contact is the source of all things, feeling is the meeting point of all things, concentration is the foremost of all things, mindfulness is the authority over all things, wisdom is the superior of all things, liberation is the essence of all things, all things are grounded upon the Deathless, Nibbāna is the final goal of all things.' Being asked thus, monks, you should reply to those wanderers of other sects thus." The eighth.

9.

The Discourse on Going Forth

59. "Therefore, monks, you should train thus: 'Our minds will be familiar with the going forth, and evil unwholesome states that have arisen will not obsess and take hold of our minds; our minds will be familiar with the perception of impermanence, our minds will be familiar with the perception of non-self, our minds will be familiar with the perception of the foul, our minds will be familiar with the perception of danger, having known what is righteous and unrighteous in the world, our minds will be familiar with that perception, having known existence and non-existence in the world, our minds will be familiar with that perception, having known the origin and disappearance in the world, our minds will be familiar with that perception, our minds will be familiar with the perception of abandoning, our minds will be familiar with the perception of dispassion, our minds will be familiar with the perception of cessation' - this is how you should train, monks.

"When, monks, a monk's mind is familiar with the going forth and evil unwholesome states that have arisen do not obsess and take hold of his mind, and his mind is familiar with the perception of impermanence, and his mind is familiar with the perception of non-self, and his mind is familiar with the perception of the foul, and his mind is familiar with the perception of danger, and having known what is righteous and unrighteous in the world, his mind is familiar with that perception, and having known existence and non-existence in the world, his mind is familiar with that perception, and having known the origin and disappearance in the world, his mind is familiar with that perception, and his mind is familiar with the perception of abandoning, and his mind is familiar with the perception of dispassion, and his mind is familiar with the perception of cessation, one of two fruits is to be expected for him: either final knowledge in this very life or, if there is a residue remaining, non-returnership." Ninth.

10.

The Discourse on Girimānanda

60. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Girimānanda was afflicted, suffering, gravely ill. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Venerable Sir, the Venerable Girimānanda is afflicted, suffering, gravely ill. "It would be good, Venerable Sir, if the Blessed One would approach the Venerable Girimānanda out of compassion." "Ānanda, if you would speak these ten perceptions to the monk Girimānanda, there is the possibility that upon hearing these ten perceptions, his affliction would immediately be calmed.

"What are the ten? Perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation, perception of non-delight in the entire world, perception of non-desire towards all formations, mindfulness of breathing.

"And what, Ānanda, is the perception of impermanence? Here, Ānanda, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'Form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent.' Thus he dwells contemplating impermanence in the five aggregates of clinging. This, Ānanda, is called the perception of impermanence.

"And what, Ānanda, is the perception of non-self? Here, Ānanda, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'The eye is non-self, forms are non-self, the ear is non-self, sounds are non-self, the nose is non-self, odours are non-self, the tongue is non-self, tastes are non-self, the body is non-self, tactile objects are non-self, the mind is non-self, mental phenomena are non-self.' Thus he dwells contemplating non-self in these six internal and external sense bases. This, Ānanda, is called the perception of non-self.

"And what, Ānanda, is the perception of foulness? Here, Ānanda, 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.' Thus he dwells contemplating the foulness in this body. This, Ānanda, is called the perception of foulness.

"And what, Ānanda, is the perception of danger? Here, Ānanda, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'This body has much suffering, many dangers. Thus in this body various afflictions arise, such as: eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear disease, mouth disease, tooth disease, lip disease, cough, asthma, catarrh, fever, old age, stomach ache, fainting, dysentery, gripes, cholera, leprosy, boils, eczema, consumption, epilepsy, ringworm, itch, scab, nail-scratch, scabies, blood, bile, diabetes, hemorrhoids, pustules, fistula, bile-originated afflictions, phlegm-originated afflictions, wind-originated afflictions, combined afflictions, afflictions produced by change of climate, afflictions produced by careless behaviour, afflictions due to exertion, afflictions resulting from kamma, cold, heat, hunger, thirst, excrement, urine.' Thus he dwells contemplating the dangers in this body. This, Ānanda, is called the perception of danger.

"And what, Ānanda, is the perception of abandoning? Here, Ānanda, 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, he does not tolerate it but abandons it, dispels it, puts an end to it, and obliterates it. When a thought of harmfulness has arisen, he does not tolerate it but abandons it, dispels it, puts an end to it, and obliterates it. When evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them. This, Ānanda, is called the perception of abandoning.

"And what, Ānanda, is the perception of dispassion? Here, Ānanda, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, Nibbāna.' This, Ānanda, is called the perception of dispassion.

"And what, Ānanda, is the perception of cessation? Here, Ānanda, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, cessation, Nibbāna.' This, Ānanda, is called the perception of cessation.

"And what, Ānanda, is the perception of non-delight in the entire world? Here, Ānanda, a monk dwells abandoning and not clinging to those things in the world that are standpoints, adherences and underlying tendencies of the mind for clinging. This, Ānanda, is called the perception of non-delight in the entire world.

"And what, Ānanda, is the perception of not wishing for all formations? Here, Ānanda, a monk is troubled, ashamed and disgusted by all formations. This, Ānanda, is called the perception of not wishing for all formations.

"And what, Ānanda, is mindfulness of breathing? Here, Ānanda, 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'. He trains: 'I shall breathe in experiencing rapture'. He trains: 'I shall breathe out experiencing rapture'. He trains: 'I shall breathe in experiencing happiness'. He trains: 'I shall breathe out experiencing happiness'. He trains: 'I shall breathe in experiencing the mental formation'. He trains: 'I shall breathe out experiencing the mental formation'. He trains: 'I shall breathe in tranquillising the mental formation'. He trains: 'I shall breathe out tranquillising the mental formation'. He trains: 'I shall breathe in experiencing the mind'. He trains: 'I shall breathe out experiencing the mind'. gladdening the mind... etc... concentrating the mind... etc... liberating the mind... etc... contemplating impermanence... etc... contemplating dispassion... etc... contemplating cessation... etc... He trains: 'I shall breathe in contemplating relinquishment'. He trains: 'I shall breathe out contemplating relinquishment'. This, Ānanda, is called mindfulness of breathing.

"Ānanda, if you would speak these ten perceptions to the monk Girimānanda, there is the possibility that upon hearing these ten perceptions, his affliction would immediately be calmed."

Then the Venerable Ānanda, having learned these ten perceptions in the presence of the Blessed One, approached the Venerable Girimānanda; having approached, he spoke these ten perceptions to the Venerable Girimānanda. Then, upon hearing the ten perceptions, the Venerable Girimānanda's affliction immediately subsided. And the Venerable Girimānanda recovered from that affliction. And thus that affliction of the Venerable Girimānanda was abandoned. Tenth.

The Chapter on One's Own Mind, First.

Here is its summary -

2.

The Chapter of Pairs

1.

Discourse on Ignorance

61. "Monks, a first point of ignorance is not discerned - 'before this there was no ignorance, then afterwards it came to be.' Though this is said thus, monks, yet it is discerned: 'ignorance has this condition.'

"Monks, I say that ignorance has nutriment, it does not lack nutriment. And what is the nutriment for ignorance? 'The five hindrances' should be said. Monks, I say that the five hindrances have nutriment, they do not lack nutriment. And what is the nutriment for the five hindrances? 'The three kinds of misconduct' should be said. Monks, I say that the three kinds of misconduct have nutriment, they do not lack nutriment. And what is the nutriment for the three kinds of misconduct? 'Non-restraint of the faculties' should be said. Monks, I say that non-restraint of the faculties has nutriment, it does not lack nutriment. And what is the nutriment for non-restraint of the faculties? 'Lack of mindfulness and clear comprehension' should be said. Monks, I say that lack of mindfulness and clear comprehension has nutriment, it does not lack nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? 'Unwise attention' should be said. Monks, I say that unwise attention has nutriment, it does not lack nutriment. And what is the nutriment for unwise attention? 'Lack of faith' should be said. Monks, I say that lack of faith has nutriment, it does not lack nutriment. And what is the nutriment for lack of faith? 'Hearing what is not the true Teaching' should be said. Monks, I say that hearing what is not the true Teaching has nutriment, it does not lack nutriment. And what is the nutriment for hearing what is not the true Teaching? 'Association with bad persons' should be said.

"Thus, monks, when association with bad persons is complete, it brings hearing what is not the true Teaching to completion; when hearing what is not the true Teaching is complete, it brings lack of faith to completion; when lack of faith is complete, it brings unwise attention to completion; when unwise attention is complete, it brings lack of mindfulness and clear comprehension to completion; when lack of mindfulness and clear comprehension is complete, it brings non-restraint of the faculties to completion; when non-restraint of the faculties is complete, it brings the three kinds of misconduct to completion; when the three kinds of misconduct are complete, they bring the five hindrances to completion; when the five hindrances are complete, they bring ignorance to completion. Thus there comes to be the nutriment of this ignorance, and thus its fulfilment.

"Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards fills the mountain clefts, tracks and streams, and when the mountain clefts, tracks and streams are full, they fill the small pools. When the small pools are full, they fill the large pools, and when the large pools are full, they fill the small rivers, and when the small rivers are full, they fill the great rivers, and when the great rivers are full, they fill the great ocean; thus there comes to be the nutriment of this great ocean, and thus its fulfilment.

"Even so, monks, when association with bad persons is complete, it brings hearing what is not the true Teaching to completion; when hearing what is not the true Teaching is complete, it brings lack of faith to completion; when lack of faith is complete, it brings unwise attention to completion; when unwise attention is complete, it brings lack of mindfulness and clear comprehension to completion; when lack of mindfulness and clear comprehension is complete, it brings non-restraint of the faculties to completion; when non-restraint of the faculties is complete, it brings the three kinds of misconduct to completion; when the three kinds of misconduct are complete, they bring the five hindrances to completion; when the five hindrances are complete, they bring ignorance to completion; Thus there comes to be the nutriment of this ignorance, and thus its fulfilment.

"Monks, I say that liberation through true knowledge has nutriment, it does not lack nutriment. And what is the nutriment for liberation through true knowledge? 'The seven enlightenment factors' should be said. Monks, I say that the seven enlightenment factors have nutriment, they do not lack nutriment. And what is the nutriment for the seven enlightenment factors? 'The four foundations of mindfulness' should be said. Monks, I say that the four foundations of mindfulness have nutriment, they do not lack nutriment. And what is the nutriment for the four foundations of mindfulness? 'The three kinds of good conduct' should be said. Monks, I say that the three kinds of good conduct have nutriment, they do not lack nutriment. And what is the nutriment for the three kinds of good conduct? 'Restraint of the faculties' should be said. Monks, I say that restraint of the faculties has nutriment, it does not lack nutriment. And what is the nutriment for restraint of the faculties? 'Mindfulness and clear comprehension' should be said. Monks, I say that mindfulness and clear comprehension has nutriment, it does not lack nutriment. And what is the nutriment for mindfulness and clear comprehension? 'Careful attention' should be said. Monks, I say that careful attention has nutriment, it does not lack nutriment. And what is the nutriment for careful attention? 'Faith' should be said. Monks, I say that faith has nutriment, it does not lack nutriment. And what is the nutriment for faith? 'Hearing the true Teaching' should be said. Monks, I say that hearing the true Teaching has nutriment, it does not lack nutriment. And what is the nutriment for hearing the true Teaching? 'Association with superior persons' should be said.

"Thus, monks, when association with superior persons is complete, it brings hearing the true Teaching to completion; when hearing the true Teaching is complete, it brings faith to completion; when faith is complete, it brings careful attention to completion; when careful attention is complete, it brings mindfulness and clear comprehension to completion; when mindfulness and clear comprehension is complete, it brings restraint of the faculties to completion; when restraint of the faculties is complete, it brings the three kinds of good conduct to completion; when the three kinds of good conduct are complete, they bring the four foundations of mindfulness to completion; when the four foundations of mindfulness are complete, they bring the seven enlightenment factors to completion; when the seven enlightenment factors are complete, they bring liberation through true knowledge to completion; Thus there comes to be the nutriment of this true knowledge and liberation, and thus its fulfilment.

"Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards fills the mountain clefts, tracks and streams, and when the mountain clefts, tracks and streams are full, they fill the small pools, and when the small pools are full, they fill the large pools, and when the large pools are full, they fill the small rivers, and when the small rivers are full, they fill the great rivers, and when the great rivers are full, they fill the great ocean; thus there comes to be the nutriment of this great ocean, and thus its fulfilment.

"Even so, monks, when association with superior persons is complete, it brings hearing the true Teaching to completion; when hearing the true Teaching is complete, it brings faith to completion; when faith is complete, it brings careful attention to completion; when careful attention is complete, it brings mindfulness and clear comprehension to completion; when mindfulness and clear comprehension is complete, it brings restraint of the faculties to completion; when restraint of the faculties is complete, it brings the three kinds of good conduct to completion; when the three kinds of good conduct are complete, they bring the four foundations of mindfulness to completion; when the four foundations of mindfulness are complete, they bring the seven enlightenment factors to completion; when the seven enlightenment factors are complete, they bring liberation through true knowledge to completion; Thus there comes to be the nutriment of this true knowledge and liberation, and thus its fulfilment." First.

2.

The Discourse on Craving

62. "Monks, a first point of craving for existence is not discerned - 'before this there was no craving for existence, then afterwards it came to be.' Though this is said thus, monks, yet it is discerned: 'craving for existence has this condition.'

"Monks, I say that craving for existence has nutriment, it does not lack nutriment. And what is the nutriment for craving for existence? One should say, 'ignorance'. Monks, I say that ignorance has nutriment, it does not lack nutriment. And what is the nutriment for ignorance? 'The five hindrances' should be said. Monks, I say that the five hindrances have nutriment, they do not lack nutriment. And what is the nutriment for the five hindrances? 'The three kinds of misconduct' should be said. Monks, I say that the three kinds of misconduct have nutriment, they do not lack nutriment. And what is the nutriment for the three kinds of misconduct? 'Non-restraint of the faculties' should be said. Monks, I say that non-restraint of the faculties has nutriment, it does not lack nutriment. And what is the nutriment for non-restraint of the faculties? 'Lack of mindfulness and clear comprehension' should be said. Monks, I say that lack of mindfulness and clear comprehension has nutriment, it does not lack nutriment. And what is the nutriment for lack of mindfulness and clear comprehension? 'Unwise attention' should be said. Monks, I say that unwise attention has nutriment, it does not lack nutriment. And what is the nutriment for unwise attention? 'Lack of faith' should be said. Monks, I say that lack of faith has nutriment, it does not lack nutriment. And what is the nutriment for lack of faith? 'Hearing what is not the true Teaching' should be said. Monks, I say that hearing what is not the true Teaching has nutriment, it does not lack nutriment. And what is the nutriment for hearing what is not the true Teaching? 'Association with bad persons' should be said.

"Thus, monks, when association with bad persons is complete, it brings hearing what is not the true Teaching to completion; when hearing what is not the true Teaching is complete, it brings lack of faith to completion; when lack of faith is complete, it brings unwise attention to completion; when unwise attention is complete, it brings lack of mindfulness and clear comprehension to completion; when lack of mindfulness and clear comprehension is complete, it brings non-restraint of the faculties to completion; when non-restraint of the faculties is complete, it brings the three kinds of misconduct to completion; when the three kinds of misconduct are complete, they bring the five hindrances to completion; when the five hindrances are complete, they bring ignorance to completion; when ignorance is complete, it brings craving for existence to completion; Thus there comes to be the nutriment of this craving for existence, and thus its fulfilment.

"Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards fills the mountain clefts, tracks and streams, and when the mountain clefts, tracks and streams are full, they fill the small pools, and when the small pools are full, they fill the large pools, and when the large pools are full, they fill the small rivers, and when the small rivers are full, they fill the great rivers, and when the great rivers are full, they fill the great ocean; thus there comes to be the nutriment of this great ocean, and thus its fulfilment.

"Even so, monks, when association with bad persons is complete, it brings hearing what is not the true Teaching to completion; when hearing what is not the true Teaching is complete, it brings lack of faith to completion; when lack of faith is complete, it brings unwise attention to completion; when unwise attention is complete, it brings lack of mindfulness and clear comprehension to completion; when lack of mindfulness and clear comprehension is complete, it brings non-restraint of the faculties to completion; when non-restraint of the faculties is complete, it brings the three kinds of misconduct to completion; when the three kinds of misconduct are complete, they bring the five hindrances to completion; when the five hindrances are complete, they bring ignorance to completion; when ignorance is complete, it brings craving for existence to completion; Thus there comes to be the nutriment of this craving for existence, and thus its fulfilment.

"Monks, I say that liberation through true knowledge has nutriment, it does not lack nutriment. And what is the nutriment for liberation through true knowledge? 'The seven enlightenment factors' should be said. Monks, I say that the seven enlightenment factors have nutriment, they do not lack nutriment. And what is the nutriment for the seven enlightenment factors? 'The four foundations of mindfulness' should be said. Monks, I say that the four foundations of mindfulness have nutriment, they do not lack nutriment. And what is the nutriment for the four foundations of mindfulness? 'The three kinds of good conduct' should be said. Monks, I say that the three kinds of good conduct have nutriment, they do not lack nutriment. And what is the nutriment for the three kinds of good conduct? 'Restraint of the faculties' should be said. Monks, I say that restraint of the faculties has nutriment, it does not lack nutriment. And what is the nutriment for restraint of the faculties? 'Mindfulness and clear comprehension' should be said. Monks, I say that mindfulness and clear comprehension has nutriment, it does not lack nutriment. And what is the nutriment for mindfulness and clear comprehension? 'Careful attention' should be said. Monks, I say that careful attention has nutriment, it does not lack nutriment. And what is the nutriment for careful attention? 'Faith' should be said. Monks, I say that faith has nutriment, it does not lack nutriment. And what is the nutriment for faith? 'Hearing the true Teaching' should be said. Monks, I say that hearing the true Teaching has nutriment, it does not lack nutriment. And what is the nutriment for hearing the true Teaching? 'Association with superior persons' should be said.

"Thus, monks, when association with superior persons is complete, it brings hearing the true Teaching to completion; when hearing the true Teaching is complete, it brings faith to completion; when faith is complete, it brings careful attention to completion; when careful attention is complete, it brings mindfulness and clear comprehension to completion; when mindfulness and clear comprehension is complete, it brings restraint of the faculties to completion; when restraint of the faculties is complete, it brings the three kinds of good conduct to completion; when the three kinds of good conduct are complete, they bring the four foundations of mindfulness to completion; when the four foundations of mindfulness are complete, they bring the seven enlightenment factors to completion; when the seven enlightenment factors are complete, they bring liberation through true knowledge to completion; Thus there comes to be the nutriment of this true knowledge and liberation, and thus its fulfilment.

"Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards...etc... thus there comes to be the nutriment of this great ocean, and thus its fulfilment. Even so, monks, when association with superior persons is complete, it brings hearing the true Teaching to completion...etc... Thus there comes to be the nutriment of this true knowledge and liberation, and thus its fulfilment." The second.

3.

The Discourse on Those Who Have Reached the Goal

63. "Monks, whoever has reached the goal in me, all of them are accomplished in view. Of those accomplished in view, five reach the goal here, five reach the goal after leaving here. Which five reach the goal here? The seven-times-at-most attainer, the clan-to-clan goer, the one-seed-sower, the once-returner, and the one who is an arahant in this very life - these five reach the goal here. Which five reach the goal after leaving here? The attainer of final Nibbāna in the interval, the attainer of final Nibbāna upon landing, the attainer of final Nibbāna without formation, the attainer of final Nibbāna with formation, the one going upstream to the Akaniṭṭha realm - these five reach the goal after leaving here. Monks, whoever has reached the goal in me, all of them are accomplished in view. Of those accomplished in view, these five reach the goal here, these five reach the goal after leaving here." Third.

4.

The Discourse on Unwavering Faith

64. "Monks, whoever has unwavering faith in me, all of them are stream-enterers. Of those stream-enterers, five reach the goal here, five reach the goal after leaving here. Which five reach the goal here? The seven-times-at-most attainer, the clan-to-clan goer, the one-seed-sower, the once-returner, and the one who is an arahant in this very life - these five reach the goal here. Which five reach the goal after leaving here? The attainer of final Nibbāna in the interval, the attainer of final Nibbāna upon landing, the attainer of final Nibbāna without formation, the attainer of final Nibbāna with formation, the one going upstream to the Akaniṭṭha realm - these five reach the goal after leaving here. Monks, whoever has unwavering faith in me, all of them are stream-enterers. Of those stream-enterers, these five reach the goal here, these five reach the goal after leaving here." Fourth.

5.

First Discourse on Happiness

65. On one occasion the Venerable Sāriputta was dwelling among the Magadhans in the village of Nālaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Sāmaṇḍakāni said this to the Venerable Sāriputta -

"Friend Sāriputta, what is happiness, what is suffering?" "Friend, rebirth is suffering, non-rebirth is happiness. Friend, when there is rebirth, this suffering is to be expected - cold, heat, hunger, thirst, excrement, urine, contact with fire, contact with clubs, contact with weapons, and even relatives and friends, having gathered and met together, abuse one. Friend, when there is rebirth, this suffering is to be expected. Friend, when there is non-rebirth, this happiness is to be expected - no cold, no heat, no hunger, no thirst, no excrement, no urine, no contact with fire, no contact with clubs, no contact with weapons, and even relatives and friends, having gathered and met together, do not abuse one. Friend, when there is non-rebirth, this happiness is to be expected." Fifth.

6.

Second Discourse on Happiness

66. On one occasion the Venerable Sāriputta was dwelling among the Magadhans in the village of Nālaka. Then the wanderer Sāmaṇḍakāni approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Sāmaṇḍakāni said this to the Venerable Sāriputta -

"Friend Sāriputta, what is happiness and what is suffering in this Teaching and Discipline?" "Friend, discontent in this Teaching and Discipline is suffering, delight is happiness. Friend, when there is discontent, this suffering is to be expected - even when walking one does not find happiness and pleasure, even when standing... even when sitting... even when lying down... even when in the village... even when in the forest... even when at the foot of a tree... even when in an empty dwelling... even when in the open air... even when among monks one does not find happiness and pleasure. Friend, when there is discontent, this suffering is to be expected.

Friend, when there is delight, this happiness is to be expected - even when walking one finds happiness and pleasure, even when standing... even when sitting... even when lying down... even when in the village... even when in the forest... even when at the foot of a tree... even when in an empty dwelling... even when in the open air... even when among monks one finds happiness and pleasure. Friend, when there is delight, this happiness is to be expected." Sixth.

7.

The First Discourse at Naḷakapāna

67. On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Naḷakapāna, a town of the Kosalans. There the Blessed One dwelt at Naḷakapāna in the Palāsa Grove. Now on that occasion the Blessed One was seated surrounded by the Community of monks on the Uposatha day. Then the Blessed One, having instructed, inspired, uplifted and gladdened the monks with a talk on the Teaching for much of the night, having looked around at the Community of monks sitting in complete silence, addressed the Venerable Sāriputta:

"Sāriputta, the Community of monks is free from sloth and torpor. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back is aching; I will stretch it." "Yes, Venerable Sir," the Venerable Sāriputta replied to the Blessed One.

Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, for anyone who has no faith in wholesome states, no sense of shame... no fear of wrongdoing... no energy... no wisdom in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth. Just as, friend, during the dark fortnight, whenever night or day comes, the moon deteriorates in beauty, deteriorates in disc, deteriorates in light, deteriorates in height and circumference; even so, friend, for anyone who has no faith in wholesome states, no sense of shame... no fear of wrongdoing... no energy... no wisdom in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

"Friend, 'a person without faith' - this is a term for decline; "Friend, 'a shameless person' - this is a term for decline; "Friend, 'a person without fear of wrongdoing' - this is a term for decline; "Friend, 'a lazy person' - this is a term for decline; "Friend, 'an unwise person' - this is a term for decline; "Friend, 'a person prone to anger' - this is a term for decline; "Friend, 'a resentful person' - this is a term for decline; "Friend, 'a person with evil desires' - this is a term for decline; "Friend, 'a person with evil friends' - this is a term for decline; "Friend, 'a person with wrong views' - this is a term for decline;

"Friend, for anyone who has faith in wholesome states, sense of shame... has fear of wrongdoing... has wisdom in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline. Just as, friend, during the bright fortnight, whenever night or day comes, the moon grows in beauty, grows in disc, grows in light, grows in height and circumference; even so, friend, for anyone who has faith in wholesome states, sense of shame... has fear of wrongdoing... has energy... has wisdom in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline.

"Friend, 'a person with faith' - this is a term for non-decline; "Friend, 'a person with sense of shame' - this is a term for non-decline; "Friend, 'a person with fear of wrongdoing' - this is a term for non-decline; "Friend, 'a person with energy' - this is a term for non-decline; "Friend, 'a wise person' - this is a term for non-decline; "Friend, 'a person not prone to anger' - this is a term for non-decline; "Friend, 'a person without resentment' - this is a term for non-decline; "Friend, 'a person with few desires' - this is a term for non-decline; "Friend, 'a person with good friends' - this is a term for non-decline; "Friend, 'a person with right view' - this is a term for non-decline."

Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta! For anyone, Sāriputta, who has no faith in wholesome states, no sense of shame... no fear of wrongdoing... no energy... no wisdom in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth. Just as, Sāriputta, during the dark fortnight, whenever night or day comes, the moon deteriorates in beauty, deteriorates in disc, deteriorates in light, deteriorates in height and circumference; even so, Sāriputta, for anyone who has no faith in wholesome states...etc... no wisdom in wholesome states, whenever night or day...etc... not growth.

"Sāriputta, 'a person without faith' - this is a term for decline; shameless... without fear of wrongdoing... lazy... unwise... prone to anger... resentful... having evil desires... having evil friends... "Sāriputta, 'a person with wrong views' - this is a term for decline;

"Sāriputta, for anyone who has faith in wholesome states, sense of shame... has fear of wrongdoing... has energy... has wisdom in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline. Just as, Sāriputta, during the bright fortnight, whenever night or day comes, the moon grows in beauty, grows in disc, grows in light, grows in height and circumference; even so, Sāriputta, for anyone who has faith in wholesome states, sense of shame... has fear of wrongdoing... has energy... has wisdom in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline.

"Sāriputta, 'a person with faith' - this is a term for non-decline; has a sense of shame... having fear of wrongdoing... energetic... wise... not prone to anger... without resentment... of few wishes... having good friends... "Sāriputta, 'a person with right view' - this is a term for non-decline." Seventh.

8.

The Second Discourse at Naḷakapāna

68. On one occasion the Blessed One was dwelling at Naḷakapāna in the Palāsa Grove. Now on that occasion the Blessed One was seated surrounded by the Community of monks on the Uposatha day. Then the Blessed One, having instructed, inspired, uplifted and gladdened the monks with a talk on the Teaching for much of the night, having looked around at the Community of monks sitting in complete silence, addressed the Venerable Sāriputta:

"Sāriputta, the Community of monks is free from sloth and torpor. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back is aching; I will stretch it." "Yes, Venerable Sir," the Venerable Sāriputta replied to the Blessed One.

Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, for anyone who has no faith in wholesome states, no sense of shame... no fear of wrongdoing... no energy... no wisdom... no giving ear... no retention of the Teaching... no investigation of meaning... no practice in accordance with the Teaching... no diligence in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth. Just as, friend, during the dark fortnight, whenever night or day comes, the moon deteriorates in beauty, deteriorates in disc, deteriorates in light, deteriorates in height and circumference; even so, friend, for anyone who has no faith in wholesome states, no sense of shame... no fear of wrongdoing... no energy... no wisdom... no giving ear... no retention of the Teaching... no investigation of meaning... no practice in accordance with the Teaching... no diligence in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

"Friend, for anyone who has faith in wholesome states, sense of shame... has fear of wrongdoing... has energy... has wisdom... has giving ear... has retention of the teachings... has investigation of meaning... has practice in accordance with the Teaching... has diligence in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline. Just as, friend, during the bright fortnight, whenever night or day comes, the moon grows in beauty, grows in disc, grows in light, grows in height and circumference; even so, friend, for anyone who has faith in wholesome states...etc... has diligence in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline."

Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta! For anyone, Sāriputta, who has no faith in wholesome states, no sense of shame... no fear of wrongdoing... no wisdom... no energy... no giving ear... no retention of the Teaching... no investigation of meaning... no practice in accordance with the Teaching... no diligence in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth. Just as, Sāriputta, during the dark fortnight, whenever night or day comes, the moon deteriorates in beauty, deteriorates in disc, deteriorates in light, deteriorates in height and circumference; even so, Sāriputta, for anyone who has no faith in wholesome states...etc... no diligence in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

"For anyone, Sāriputta, who has faith in wholesome states, sense of shame... has fear of wrongdoing... has energy... has wisdom... has giving ear... has retention of the teachings... has investigation of meaning... has practice in accordance with the Teaching... has diligence in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline. Just as, Sāriputta, during the bright fortnight, whenever night or day comes, the moon grows in beauty, grows in disc, grows in light, grows in height and circumference; even so, Sāriputta, for anyone who has faith in wholesome states...etc... has diligence in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline." The eighth.

9.

First Discourse on Topics of Talk

69. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several monks, having returned from their almsround after the meal, were seated together in the assembly hall engaged in various kinds of pointless talk, that is - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence.

Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?"

"Here, Venerable Sir, having returned from our almsround after the meal, we were seated together in the assembly hall engaged in various kinds of pointless talk, that is - talk about kings, talk about thieves... etc... talk about existence and non-existence." "Monks, it is not fitting for you, clansmen who have gone forth from the household life into homelessness out of faith, that you should dwell engaged in various kinds of pointless talk, that is - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence.

"Monks, there are these ten grounds for talk. What are the ten? Talk about fewness of wishes, talk about contentment, talk about seclusion, talk about aloofness from society, talk about arousing energy, talk about virtue, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - these, monks, are the ten grounds for talk.

"If you, monks, were to speak about these ten grounds for talk again and again, you would outshine even the sun and moon, so mighty and powerful, with your brilliance - what to speak of wanderers of other sects!" Ninth.

10.

Second Discourse on Topics of Talk

70. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion several monks, having returned from their almsround after the meal, were seated together in the assembly hall engaged in various kinds of pointless talk, that is - talk about kings, talk about thieves, talk about ministers... etc... talk about existence and non-existence.

"Monks, there are these ten praiseworthy states. What are the ten? Here, monks, a monk is of few wishes themselves, and speaks to monks about having few wishes. 'A monk who is of few wishes and speaks to monks about having few wishes' - this is a praiseworthy state.

One is content oneself, and speaks to monks about contentment. 'A monk who is content and speaks to monks about contentment' - this is a praiseworthy state.

One is secluded oneself, and speaks to monks about seclusion. 'A monk who is secluded and speaks to monks about seclusion' - this is a praiseworthy state.

One is detached oneself, and speaks to monks about detachment. 'A monk who is detached and speaks to monks about detachment' - this is a praiseworthy state.

One has aroused energy oneself, and speaks to monks about the arousal of energy. 'A monk who is energetic and speaks to monks about the arousal of energy' - this is a praiseworthy state.

One is accomplished in virtue oneself, and speaks to monks about accomplishment in virtue. 'A monk who is accomplished in virtue and speaks to monks about accomplishment in virtue' - this is a praiseworthy state.

One is accomplished in concentration oneself, and speaks to monks about accomplishment in concentration. 'A monk who is accomplished in concentration and speaks to monks about accomplishment in concentration' - this is a praiseworthy state.

One is accomplished in wisdom oneself, and speaks to monks about accomplishment in wisdom. 'A monk who is accomplished in wisdom and speaks to monks about accomplishment in wisdom' - this is a praiseworthy state.

One is accomplished in liberation oneself, and speaks to monks about accomplishment in liberation. 'A monk who is accomplished in liberation and speaks to monks about accomplishment in liberation' - this is a praiseworthy state.

One is accomplished in the knowledge and vision of liberation oneself, and speaks to monks about accomplishment in the knowledge and vision of liberation. 'A monk who is accomplished in the knowledge and vision of liberation and speaks to monks about accomplishment in the knowledge and vision of liberation' - this is a praiseworthy state. These, monks, are the ten praiseworthy states." Tenth.

The Chapter of Pairs, Second.

Here is its summary -

3.

The Chapter on Wish

1.

Discourse on Aspiration

71. 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.

"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...etc... 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...etc... and frequenting empty dwellings.

"If a monk should wish, monks, 'May I be content with any kind of robe, almsfood, lodging and medicinal requisites' - he should be one who fulfils virtuous behaviour...etc... and frequenting empty dwellings.

"If a monk should wish, monks, 'May I be patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening' - 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 discontent and delight, and may discontent and delight not overcome me; may I dwell having again and again overcome discontent and delight 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, 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. First.

2.

The Discourse on the Thorn

72. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof together with several well-known elder disciples - with the Venerable Cāla, the Venerable Upacāla, the Venerable Kukkuṭa, the Venerable Kaḷimbha, the Venerable Nikaṭa, and the Venerable Kaṭissaha; and with other well-known elder disciples.

Now on that occasion several well-known and distinguished Licchavis were entering the Great Wood in excellent carriages, one after another, making loud sounds, great sounds, to see the Blessed One. Then it occurred to those venerable ones: "These several well-known and distinguished Licchavis are entering the Great Wood in excellent carriages, one after another, making loud sounds, great sounds, to see the Blessed One. 'Sound is a thorn to meditation,' has been declared by the Blessed One. Let us approach the Gosiṅga Sāla-tree Grove. There we can dwell comfortably with little noise and few people." Then those venerable ones approached the Gosiṅga Sāla-tree Grove; there those venerable ones dwelt comfortably with little noise and few people.

Then the Blessed One addressed the monks - "Where, monks, are Cāla, Upacāla, Kukkuṭa, Kaḷimbha, Nikaṭa, and Kaṭissaha; where, monks, have those elder disciples gone?"

"Here, Venerable Sir, this occurred to those venerable ones - 'These several well-known and distinguished Licchavis are entering the Great Wood in excellent carriages, one after another, making loud sounds, great sounds, to see the Blessed One. "Sound is a thorn to meditation," has been declared by the Blessed One. Let us approach the Gosiṅga Sāla-tree Grove. There we can dwell comfortably with little noise and few people.' Then, Venerable Sir, those venerable ones approached the Gosiṅga Sāla-tree Grove. There those venerable ones dwell comfortably with little noise and few people."

"Good, good, monks! Those great disciples would answer correctly in answering thus, for I have declared that 'sound is a thorn to meditation.'

"Monks, there are these ten thorns. What are the ten? For one who delights in solitude, delight in society is a thorn; for one pursuing the sign of the unattractive, pursuing the sign of beauty is a thorn; for one with faculties guarded, watching shows is a thorn; for one living the holy life, associating with women is a thorn; for the first meditative absorption, sound is a thorn; for the second meditative absorption, thought and examination are thorns; for the third meditative absorption, rapture is a thorn; for the fourth meditative absorption, in-breathing and out-breathing is a thorn; for the attainment of the cessation of perception and feeling, perception and feeling are thorns; lust is a thorn, hatred is a thorn, delusion is a thorn.

"Monks, dwell without thorns. "Monks, dwell without thorns. Monks, dwell without thorns and obstacles. Monks, the Arahants are without obstacles; monks, the Arahants are without thorns; monks, the Arahants are without thorns and obstacles." The second.

3.

Discourse on Desired Things

73. "Monks, there are these ten things that are wished for, desired, agreeable, and hard to obtain in the world. What are the ten? Wealth is wished for, desired, agreeable, and hard to obtain in the world; beauty is wished for, desired, agreeable, and hard to obtain in the world; health is wished for, desired, agreeable, and hard to obtain in the world; virtue is wished for, desired, agreeable, and hard to obtain in the world; the holy life is wished for, desired, agreeable, and hard to obtain in the world; friends are wished for, desired, agreeable, and hard to obtain in the world; learning is wished for, desired, agreeable, and hard to obtain in the world; wisdom is wished for, desired, agreeable, and hard to obtain in the world; teachings are wished for, desired, agreeable, and hard to obtain in the world; heavens are wished for, desired, agreeable, and hard to obtain in the world.

"Monks, there are ten things that obstruct these ten things that are wished for, desired, agreeable, and hard to obtain in the world - Laziness and lack of initiative are obstacles to wealth, not adorning and beautifying oneself are obstacles to beauty, engaging in unsuitable activities is an obstacle to health, evil friendship is an obstacle to virtuous behaviour, lack of restraint of the faculties is an obstacle to the holy life, being deceitful is an obstacle to friendship, not studying is an obstacle to learning, not listening and not questioning are obstacles to wisdom, lack of pursuit and reviewing are obstacles to understanding teachings, wrong practice is an obstacle to heavenly rebirth. These ten things are obstacles to these ten things that are wished for, desired, agreeable, and hard to obtain in the world.

"Monks, there are ten things that nurture these ten things that are wished for, desired, agreeable, and hard to obtain in the world - Initiative and diligence are the nutriment for wealth, adorning and beautifying are the nutriment for beauty, doing what is suitable is the nutriment for health, good friendship is the nutriment for virtuous behaviour, restraint of the faculties is the nutriment for the holy life, non-deception is the nutriment for friendship, study is the nutriment for learning, listening and questioning are the nutriment for wisdom, pursuit and reviewing are the nutriment for the teachings, right practice is the nutriment for heavenly states. These ten things are the nutriments for these ten things that are wished for, desired, agreeable, and hard to obtain in the world." Third.

4.

Growth

74. "Monks, growing in ten kinds of growth, a noble disciple grows in noble growth, and takes what is essential and takes what is excellent for the body. What are these ten? One grows in fields and lands, grows in wealth and grain, grows in sons and wives, grows in slaves, workers and servants, grows in four-footed creatures, grows in faith, grows in virtue, grows in learning, grows in generosity, grows in wisdom - Monks, growing in these ten kinds of growth, a noble disciple grows in noble growth, and takes what is essential and takes what is excellent for the body."

5.

The Discourse on Migasālā

75. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, went to the female lay follower Migasālā's residence; having approached, he sat down on the prepared seat. Then the female lay follower Migasālā approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the female lay follower Migasālā said this to the Venerable Ānanda -

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

"How indeed, Venerable Ānanda, is this Teaching to be understood as taught by the Blessed One, wherein one who lives the holy life and one who does not live the holy life both have exactly the same destination in the future life?" "Sister, this is how it was declared by the Blessed One."

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

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

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

How indeed, Venerable Ānanda, is this Teaching to be understood as taught by the Blessed One, wherein one who lives the holy life and one who does not live the holy life both have exactly the same destination in the future life?' When this was said, Venerable Sir, I said this to the female lay follower Migasālā - 'Sister, this is how it was declared by the Blessed One.'

"And who is the female lay follower Migasālā - foolish, incompetent, with a mother's thoughts, with a mother's wisdom - to understand the knowledge of the assessment of individuals?

"These ten individuals, Ānanda, exist and are found in the world. What are the ten? Here, Ānanda, a certain individual is immoral. And he does not understand as it really is that liberation of mind and liberation by wisdom wherein that immorality ceases without remainder. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here too, Ānanda, a certain individual is immoral. And he understands as it really is that liberation of mind and liberation by wisdom wherein that immorality ceases without remainder. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not liable to deterioration.

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

"There, Ānanda, that individual who is immoral. And he understands as it really is that liberation of mind and liberation by wisdom wherein that immorality ceases without remainder. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. This individual, Ānanda, is more excellent and more sublime than that previous individual. What is the reason for this? The stream of the Teaching carries this individual along, Ānanda. Who except the Truth Finder would know the interval! Therefore, Ānanda, do not be ones who measure individuals, do not take measure of individuals. One who takes measure of individuals, Ānanda, is destroyed. Either I, Ānanda, should take measure of individuals, or one who is like me.

Here too, Ānanda, a certain individual is virtuous. And he does not understand as it really is that liberation of mind and liberation by wisdom wherein that virtuous behaviour ceases without remainder. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here too, Ānanda, a certain individual is virtuous. And he understands as it really is that liberation of mind and liberation by wisdom wherein that virtuous behaviour ceases without remainder. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not liable to deterioration.

"There, Ānanda, those who measure, measure... etc... Either I, Ānanda, should take measure of individuals, or one who is like me.

Here too, Ānanda, a certain individual has strong lust. And he does not understand as it really is that liberation of mind and liberation by wisdom wherein that lust ceases without remainder. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here too, Ānanda, a certain individual has strong lust. And he understands as it really is that liberation of mind and liberation by wisdom wherein that lust ceases without remainder. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not liable to deterioration.

"There, Ānanda, those who measure, measure... etc... Either I, Ānanda, should take measure of individuals, or one who is like me.

Here too, Ānanda, a certain individual is prone to anger. And he does not understand as it really is that liberation of mind and liberation by wisdom wherein that anger ceases without remainder. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here too, Ānanda, a certain individual is prone to anger. And he understands as it really is that liberation of mind and liberation by wisdom wherein that anger ceases without remainder. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not liable to deterioration.

"There, Ānanda, those who measure, measure... etc... Either I, Ānanda, should take measure of individuals, or one who is like me.

Here too, Ānanda, a certain individual is restless. And he does not understand as it really is that liberation of mind and liberation by wisdom wherein that restlessness ceases without remainder. But he has not accomplished anything through learning, through great learning, has not penetrated with view, and does not obtain temporary liberation. With the breaking up of the body, after death, he goes to deterioration, not to distinction; he is bound for deterioration, not for distinction.

Here too, Ānanda, a certain individual is restless. And he understands as it really is that liberation of mind and liberation by wisdom wherein that restlessness ceases without remainder. But he has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. With the breaking up of the body, after death, he goes to distinction, not to deterioration; he is bound for distinction, not liable to deterioration.

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

"There, Ānanda, that individual who is restless and understands as it really is that liberation of mind and liberation by wisdom wherein that restlessness ceases without remainder, who has accomplished through learning, through great learning, has penetrated with view, and obtains temporary liberation. This individual, Ānanda, is more excellent and more sublime than that previous individual. What is the reason for this? The stream of the Teaching carries this individual along, Ānanda. Who except the Truth Finder would know the interval! Therefore, Ānanda, do not be ones who measure individuals; do not take measure of individuals. One who takes measure of individuals, Ānanda, is destroyed. Either I, Ānanda, should take measure of individuals, or one who is like me.

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

"Whatever kind of virtuous behaviour, Ānanda, Purāṇa was endowed with, with that same kind of virtuous behaviour Isidatta would have been endowed, but here Purāṇa did not understand even the destination of Isidatta. And whatever kind of wisdom, Ānanda, Isidatta was endowed with, with that same kind of wisdom Purāṇa would have been endowed, but here Isidatta did not understand even the destination of Purāṇa. Thus, Ānanda, these individuals were both deficient in one factor." Fifth.

6.

Three Things Discourse

76. "Monks, if these three things were not found in the world, the Truth Finder would not arise in the world, an Arahant, a Perfectly Enlightened One, nor would the Teaching and Discipline proclaimed by the Truth Finder shine forth in the world. Which three? Birth, aging, and death - if these three things, monks, were not found in the world, the Truth Finder would not arise in the world, an Arahant, a Perfectly Enlightened One, nor would the Teaching and Discipline proclaimed by the Truth Finder shine forth in the world. But because, monks, these three things are found in the world, therefore the Truth Finder arises in the world, an Arahant, a Perfectly Enlightened One, therefore the Teaching and Discipline proclaimed by the Truth Finder shines forth in the world.

"Monks, without abandoning these three things one is incapable of abandoning birth, abandoning aging, abandoning death. Which three? Not having abandoned lust, not having abandoned hatred, not having abandoned delusion - monks, without abandoning these three things one is incapable of abandoning birth, abandoning aging, abandoning death.

"Monks, without abandoning these three things one is incapable of abandoning lust, abandoning hatred, abandoning delusion. Which three? Without abandoning identity view, without abandoning doubt, without abandoning adherence to rules and observances - monks, without abandoning these three things one is incapable of abandoning lust, abandoning hatred, abandoning delusion.

"Monks, without abandoning these three things one is incapable of abandoning identity view, abandoning doubt, abandoning adherence to rules and observances. Which three? Without abandoning unwise attention, without abandoning following the wrong path, without abandoning mental sluggishness - monks, without abandoning these three things one is incapable of abandoning identity view, abandoning doubt, abandoning adherence to rules and observances.

"Monks, without abandoning these three things one is incapable of abandoning unwise attention, abandoning following the wrong path, abandoning mental sluggishness. Which three? Without abandoning unmindfulness, without abandoning lack of clear comprehension, without abandoning mental distraction - monks, without abandoning these three things one is incapable of abandoning unwise attention, abandoning following the wrong path, abandoning mental sluggishness.

"Monks, without abandoning these three things one is incapable of abandoning unmindfulness, abandoning lack of clear comprehension, abandoning mental distraction. Which three? Without abandoning the desire not to see the noble ones, without abandoning the desire not to hear the noble teaching, without abandoning the tendency to criticize - monks, without abandoning these three things one is incapable of abandoning unmindfulness, abandoning lack of clear comprehension, abandoning mental distraction.

"Monks, without abandoning these three things one is incapable of abandoning the desire not to see the noble ones, abandoning the desire not to hear the noble teaching, abandoning the tendency to criticize. Which three? Without abandoning restlessness, without abandoning lack of restraint, without abandoning unvirtuous behaviour - monks, without abandoning these three things one is incapable of abandoning the desire not to see the noble ones, abandoning the desire not to hear the noble teaching, abandoning the tendency to criticize.

"Monks, without abandoning these three things one is incapable of abandoning restlessness, abandoning lack of restraint, abandoning unvirtuous behaviour. Which three? Without abandoning lack of faith, without abandoning uncharitableness, without abandoning laziness - monks, without abandoning these three things one is incapable of abandoning restlessness, abandoning lack of restraint, abandoning unvirtuous behaviour.

"Monks, without abandoning these three things one is incapable of abandoning lack of faith, abandoning uncharitableness, abandoning laziness. Which three? Without abandoning disrespect, without abandoning being difficult to admonish, without abandoning evil friendship - monks, without abandoning these three things one is incapable of abandoning lack of faith, abandoning uncharitableness, abandoning laziness.

"Monks, without abandoning these three things one is incapable of abandoning disrespect, abandoning being difficult to admonish, abandoning evil friendship. Which three? Without abandoning shamelessness, without abandoning fearlessness of wrongdoing, without abandoning heedlessness - monks, without abandoning these three things one is incapable of abandoning disrespect, abandoning being difficult to admonish, abandoning evil friendship.

"Monks, one who is shameless, fearless of wrongdoing, is heedless. Being heedless, he is incapable of abandoning disrespect, abandoning being difficult to admonish, abandoning evil friendship. Having evil friends, he is incapable of abandoning lack of faith, abandoning uncharitableness, abandoning laziness. Being lazy, he is incapable of abandoning restlessness, abandoning lack of restraint, abandoning unvirtuous behaviour. Being unvirtuous, he is incapable of abandoning the desire not to see the noble ones, abandoning the desire not to hear the noble teaching, abandoning the tendency to criticize. Having a critical mind, he is incapable of abandoning unmindfulness, abandoning lack of clear comprehension, abandoning mental distraction. Having a distracted mind, he is incapable of abandoning unwise attention, abandoning following the wrong path, abandoning mental sluggishness. Having a sluggish mind, he is incapable of abandoning identity view, abandoning doubt, abandoning adherence to rules and observances. Being doubtful, he is incapable of abandoning lust, abandoning hatred, abandoning delusion. Not having abandoned lust, not having abandoned hatred, not having abandoned delusion, he is incapable of abandoning birth, abandoning aging, abandoning death.

"Monks, having abandoned these three things, one is capable of abandoning birth, abandoning aging, abandoning death. Which three? Having abandoned lust, having abandoned hatred, having abandoned delusion - monks, having abandoned these three things one is capable of abandoning birth, abandoning aging, abandoning death.

"Monks, having abandoned these three things one is capable of abandoning lust, abandoning hatred, abandoning delusion. Which three? Having abandoned identity view, having abandoned doubt, having abandoned adherence to rules and observances - monks, having abandoned these three things one is capable of abandoning lust, abandoning hatred, abandoning delusion.

"Monks, having abandoned these three things one is capable of abandoning identity view, abandoning doubt, abandoning adherence to rules and observances. Which three? Having abandoned unwise attention, having abandoned following the wrong path, having abandoned mental sluggishness - monks, having abandoned these three things one is capable of abandoning identity view, abandoning doubt, abandoning adherence to rules and observances.

"Monks, having abandoned these three things one is capable of abandoning unwise attention, abandoning following the wrong path, abandoning mental sluggishness. Which three? Having abandoned unmindfulness, having abandoned lack of clear comprehension, having abandoned mental distraction - monks, having abandoned these three things one is capable of abandoning unwise attention, abandoning following the wrong path, abandoning mental sluggishness.

"Monks, having abandoned these three things one is capable of abandoning unmindfulness, abandoning lack of clear comprehension, abandoning mental distraction. Which three? Having abandoned the desire not to see the noble ones, having abandoned the desire not to hear the noble teaching, having abandoned the tendency to criticize - monks, having abandoned these three things one is capable of abandoning unmindfulness, abandoning lack of clear comprehension, abandoning mental distraction.

"Monks, having abandoned these three things one is capable of abandoning the desire not to see the noble ones, abandoning the desire not to hear the noble teaching, abandoning the tendency to criticize. Which three? Having abandoned restlessness, having abandoned lack of restraint, having abandoned unvirtuous behaviour - monks, having abandoned these three things one is capable of abandoning the desire not to see the noble ones, abandoning the desire not to hear the noble teaching, abandoning the tendency to criticize.

"Monks, having abandoned these three things one is capable of abandoning restlessness, abandoning lack of restraint, abandoning unvirtuous behaviour. Which three? Having abandoned lack of faith, having abandoned uncharitableness, having abandoned laziness - monks, having abandoned these three things one is capable of abandoning restlessness, abandoning lack of restraint, abandoning unvirtuous behaviour.

"Monks, having abandoned these three things one is capable of abandoning lack of faith, abandoning uncharitableness, abandoning laziness. Which three? Having abandoned disrespect, having abandoned being difficult to admonish, having abandoned evil friendship - monks, having abandoned these three things one is capable of abandoning lack of faith, abandoning uncharitableness, abandoning laziness.

"Monks, having abandoned these three things one is capable of abandoning disrespect, abandoning being difficult to admonish, abandoning evil friendship. Which three? Having abandoned shamelessness, having abandoned fearlessness of wrongdoing, having abandoned heedlessness - monks, having abandoned these three things one is capable of abandoning disrespect, abandoning being difficult to admonish, abandoning evil friendship.

"Monks, one who has moral shame and fear of wrongdoing is diligent. Being diligent, he is capable of abandoning disrespect, abandoning being difficult to admonish, abandoning evil friendship. Having good friends, he is capable of abandoning lack of faith, abandoning uncharitableness, abandoning laziness. Being energetic, he is capable of abandoning restlessness, abandoning lack of restraint, abandoning unvirtuous behaviour. Being virtuous, he is capable of abandoning the desire not to see the noble ones, abandoning the desire not to hear the noble teaching, abandoning the tendency to criticize. Having a non-critical mind, he is capable of abandoning unmindfulness, abandoning lack of clear comprehension, abandoning mental distraction. Having an undistracted mind, he is capable of abandoning unwise attention, abandoning following the wrong path, abandoning mental sluggishness. Having a non-sluggish mind, he is capable of abandoning identity view, abandoning doubt, abandoning adherence to rules and observances. Being free from doubt, he is capable of abandoning lust, abandoning hatred, abandoning delusion. Having abandoned lust, having abandoned hatred, having abandoned delusion, he is capable of abandoning birth, abandoning aging, abandoning death." Sixth.

7.

The Discourse on the Crow

77. "Monks, a crow is possessed of ten bad qualities. What are these ten? It is destructive, impudent, greedy, gluttonous, cruel, merciless, weak, noisy, unmindful, and not storing up - Monks, a crow is possessed of these ten bad qualities. Even so, monks, an evil monk is possessed of ten bad qualities. What are these ten? It is destructive, impudent, greedy, gluttonous, cruel, merciless, weak, noisy, unmindful, and not storing up - Monks, an evil monk is possessed of these ten bad qualities." Seventh.

8.

The Discourse on the Jain

78. "Monks, the Jains are possessed of ten bad qualities. What are these ten? Monks, the Jains are without faith; Monks, the Jains are of bad virtue; Monks, the Jains are shameless; Monks, the Jains have no fear of wrongdoing; Monks, the Jains associate with bad persons; Monks, the Jains extol themselves and disparage others; Monks, the Jains hold firmly to their own views, hold on tenaciously, and are difficult to release; Monks, the Jains are deceitful; Monks, the Jains have evil desires; Monks, the Jains have evil friends - Monks, the Jains are possessed of these ten bad qualities." The eighth.

9.

Discourse on Grounds for Resentment

79. "Monks, there are these ten grounds for resentment. What are the ten? 'They did me harm' - one harbours resentment; 'They are doing me harm' - one harbours resentment; 'They will do me harm' - one harbours resentment; 'They did harm to one who is dear and agreeable to me'... etc... 'They are doing harm'... etc... 'They will do harm' - one harbours resentment, 'They did good to one who is disliked and disagreeable to me'... etc... 'They are doing good'... etc... 'They will do good' - one harbours resentment; and one becomes angry without cause - these, monks, are the ten grounds for resentment." Ninth.

10.

Discourse on Removing Resentment

80. "Monks, there are these ten ways of removing resentment. What are the ten? 'They did me harm, how could it be possible here?' - one removes resentment, 'They are doing me harm, how could it be possible here?' - one removes resentment, 'They will do me harm, how could it be possible here?' - one removes resentment, 'They did harm to one who is dear and agreeable to me'... etc... are doing... etc... will do, how could it be possible here?' - one removes resentment, 'They did good to one who is disliked and disagreeable to me'... etc... They are doing good... etc... will do good, how could it be possible here?' - one removes resentment, and one does not become angry about impossibilities - these, monks, are the ten ways of removing resentment." Tenth.

The Chapter on Wish, Third.

Here is its summary -

4.

The Chapter on the Elders

1.

The Discourse to Vāhana

81. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Lake. Then the Venerable Vāhana 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 Vāhana said this to the Blessed One - "Venerable Sir, from how many qualities is the Truth Finder detached, released, freed, dwelling with a mind made unlimited?"

"Vāhana, from ten qualities the Truth Finder is detached, released, freed, dwelling with a mind made unlimited. What are these ten? Vāhana, the Truth Finder is detached, released, freed, dwelling with a mind made unlimited from form, from feeling, Vāhana...etc... from perception, Vāhana... from formations, Vāhana... from consciousness, Vāhana... from birth, Vāhana... from aging, Vāhana... from death, Vāhana... from suffering, Vāhana... from defilements, Vāhana, the Truth Finder is detached, released, freed, dwelling with a mind made unlimited. Just as, Vāhana, a blue lotus, red lotus, or white lotus born in the water, grown in the water, rises above the water and stands unsoiled by the water; even so, Vāhana, from these ten qualities the Truth Finder is detached, released, freed, dwelling with a mind made unlimited." First.

2.

The Discourse on Ānanda

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

"Ānanda, it is impossible that a monk without faith will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who is of bad virtue will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who has little learning will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who is difficult to admonish will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who has evil friends will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who is lazy will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who is unmindful will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who lacks contentment will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who has evil desires will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who has wrong views will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is impossible that a monk who is possessed of these ten qualities will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk with faith will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is virtuous will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is learned and retains what he has learned will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is easy to admonish will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who has good friends will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is energetic will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is mindful will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is content will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who has few desires will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who has right view will achieve growth, increase and expansion in this Teaching and discipline.

"Ānanda, it is possible that a monk who is possessed of these ten qualities will achieve growth, increase and expansion in this Teaching and discipline." The second.

3.

The Discourse to Puṇṇiya

83. Then the Venerable Puṇṇiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Puṇṇiya said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why sometimes a teaching occurs to the Truth Finder, and sometimes does not occur?"

"When, Puṇṇiya, a monk has faith, but does not approach; a teaching still does not occur to the Truth Finder. But when, Puṇṇiya, a monk has faith and approaches, then a teaching occurs to the Truth Finder.

"When, Puṇṇiya, a monk has faith and approaches, but does not attend upon...etc... attends upon, but does not question... questions, but does not listen to the Teaching with attentive ear... listens to the Teaching with attentive ear, but having heard does not retain the Teaching... having heard retains the Teaching, but does not examine the meaning of the elements and mental states... examines the meaning of the elements and mental states, but does not practise in accordance with the Teaching, having understood the meaning and the Teaching... practises in accordance with the Teaching, having understood the meaning and the Teaching, but is not of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning... is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning, but does not instruct, encourage, inspire and gladden their spiritual companions, a teaching still does not occur to the Truth Finder.

"But when, Puṇṇiya, a monk has faith and approaches and attends upon and questions and listens to the Teaching with attentive ear and having heard retains the Teaching and examines the meaning of the elements and mental states and practises in accordance with the Teaching, having understood the meaning and the Teaching, and is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning, and instructs, encourages, inspires and gladdens their spiritual companions - then a teaching occurs to the Truth Finder. Puṇṇiya, possessed of these ten qualities a teaching occurs to the Truth Finder with complete inspiration." Third.

4.

Declaration

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

"Here, friend, a monk declares final knowledge - I understand: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, questions, interrogates and cross-examines him. When questioned, interrogated and cross-examined by the Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, he meets with barrenness, meets with perplexity, meets with calamity, meets with disaster, meets with calamity and disaster.

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, considers: "Does this venerable one declare final knowledge thus: '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'?

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, understands:

'This venerable one is prone to anger; He dwells often with a mind obsessed by anger. In the discipline and teaching proclaimed by the Truth Finder, obsession with anger is indeed a decline.

'And this venerable one is resentful; He dwells often with a mind obsessed by resentment. In the discipline and teaching proclaimed by the Truth Finder, obsession with resentment is indeed a decline.

'And this venerable one is contemptuous; He dwells often with a mind obsessed by contempt. In the discipline and teaching proclaimed by the Truth Finder, obsession with contempt is indeed a decline.

'And this venerable one is insolent; He dwells often with a mind obsessed by insolence. In the discipline and teaching proclaimed by the Truth Finder, obsession with insolence is indeed a decline.

'And this venerable one is envious; He dwells often with a mind obsessed by envy. In the discipline and teaching proclaimed by the Truth Finder, obsession with envy is indeed a decline.

'And this venerable one is selfish; He dwells often with a mind obsessed by selfishness. In the discipline and teaching proclaimed by the Truth Finder, obsession with selfishness is indeed a decline.

'And this venerable one is crafty; He dwells often with a mind obsessed by craftiness. In the discipline and teaching proclaimed by the Truth Finder, obsession with craftiness is indeed a decline.

'And this venerable one is deceitful; He dwells often with a mind obsessed by deceit. In the discipline and teaching proclaimed by the Truth Finder, obsession with deceit is indeed a decline.

'And this venerable one has evil desires; He dwells often with a mind obsessed by desire. In the discipline and teaching proclaimed by the Truth Finder, obsession with desire is indeed a decline.

'And this venerable one, while there is still more to be done, has stopped halfway after achieving only a minor distinction. In the discipline and teaching proclaimed by the Truth Finder, coming to a stop midway is indeed a decline.

"Friends, it is impossible that a monk who has not abandoned these ten things will achieve growth, increase and expansion in this Teaching and discipline. "Friends, it is possible that a monk who has abandoned these ten things will achieve growth, increase and expansion in this Teaching and discipline." Fourth.

5.

The Discourse on Boasting

85. On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahācunda. The Venerable Mahācunda said this:

"Here, friends, a monk is boastful and brags about his attainments - 'I enter and emerge from the first meditative absorption, I enter and emerge from the second meditative absorption, I enter and emerge from the third meditative absorption, I enter and emerge from the fourth meditative absorption, I enter and emerge from the base of the infinity of space, I enter and emerge from the base of the infinity of consciousness, I enter and emerge from the base of nothingness, I enter and emerge from the base of neither-perception-nor-non-perception, I enter and emerge from the cessation of perception and feeling.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, questions, interrogates and cross-examines him. When questioned, interrogated and cross-examined by the Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, he meets with barrenness, meets with perplexity, meets with calamity, meets with disaster, meets with calamity and disaster.

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, considers: "Is this venerable one boastful and brags about his attainments - 'I enter and emerge from the first meditative absorption... etc... I enter and emerge from the cessation of perception and feeling.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, understands:

'For a long time this venerable one has been one who makes breaks, makes gaps, makes blotches, makes blemishes; he has not been one of consistent action, not one of consistent conduct in virtuous behaviour. This venerable one is of bad virtue. In the discipline and teaching proclaimed by the Truth Finder, bad virtue is indeed a decline.

'And this venerable one is without faith; In the discipline and teaching proclaimed by the Truth Finder, lack of faith is indeed a decline.

'And this venerable one is of little learning, of bad conduct; In the discipline and teaching proclaimed by the Truth Finder, lack of truthfulness is indeed a decline.

'And this venerable one is difficult to admonish; In the discipline and teaching proclaimed by the Truth Finder, being difficult to admonish is indeed a decline.

'And this venerable one has evil friends; In the discipline and teaching proclaimed by the Truth Finder, evil friendship is indeed a decline.

'And this venerable one is lazy; In the discipline and teaching proclaimed by the Truth Finder, laziness is indeed a decline.

'And this venerable one is unmindful; In the discipline and teaching proclaimed by the Truth Finder, unmindfulness is indeed a decline.

'And this venerable one is fraudulent; In the discipline and teaching proclaimed by the Truth Finder, fraudulence is indeed a decline.

'And this venerable one is difficult to support; In the discipline and teaching proclaimed by the Truth Finder, being difficult to support is indeed a decline.

'And this venerable one is unwise; In the discipline and teaching proclaimed by the Truth Finder, lack of wisdom is indeed a decline.

"Friend, just as one companion might say to another: 'When you have need of money for some financial purpose, friend, you should ask me for money. I will give you money.' Then when some financial need arose, one companion would say to the other: 'I need money, friend. Give me money.' He would reply: 'Well then, friend, dig here.' Digging there, he would find nothing. He would reply: 'You spoke falsely to me, friend; you spoke emptily to me, friend - "Dig here."' He would reply: 'I did not speak falsely to you, friend, I did not speak emptily. Well then, friend, dig here.' Digging there too, he would find nothing. He would reply: 'You spoke falsely to me, friend; you spoke emptily to me, friend - "Dig here."' He would reply: 'I did not speak falsely to you, friend, I did not speak emptily. Well then, friend, dig here.' Digging there too, he would find nothing. He would reply: 'You spoke falsely to me, friend; you spoke emptily to me, friend - "Dig here."' He would reply: 'I did not speak falsely to you, friend, I did not speak emptily. Rather, I myself had become deranged, my mind was disturbed.'

"Even so, friends, a monk is boastful and brags about his attainments - 'I enter and emerge from the first meditative absorption, I enter and emerge from the second meditative absorption, I enter and emerge from the third meditative absorption, I enter and emerge from the fourth meditative absorption, I enter and emerge from the base of the infinity of space, I enter and emerge from the base of the infinity of consciousness, I enter and emerge from the base of nothingness, I enter and emerge from the base of neither-perception-nor-non-perception, I enter and emerge from the cessation of perception and feeling.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, questions, interrogates and cross-examines him. When questioned, interrogated and cross-examined by the Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, he meets with barrenness, meets with perplexity, meets with calamity, meets with disaster, meets with calamity and disaster.

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, considers: "Is this venerable one boastful and brags about his attainments - 'I enter and emerge from the first meditative absorption... etc... I enter and emerge from the cessation of perception and feeling.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in the ways of others' minds, having encompassed his mind with his own mind, understands:

'For a long time this venerable one has been one who makes breaks, makes gaps, makes blotches, makes blemishes; he has not been one of consistent action, not one of consistent conduct in virtuous behaviour. This venerable one is of bad virtue; In the discipline and teaching proclaimed by the Truth Finder, bad virtue is indeed a decline.

'And this venerable one is without faith; In the discipline and teaching proclaimed by the Truth Finder, lack of faith is indeed a decline.

'And this venerable one is of little learning, of bad conduct; In the discipline and teaching proclaimed by the Truth Finder, lack of truthfulness is indeed a decline.

'And this venerable one is difficult to admonish; In the discipline and teaching proclaimed by the Truth Finder, being difficult to admonish is indeed a decline.

'And this venerable one has evil friends; In the discipline and teaching proclaimed by the Truth Finder, evil friendship is indeed a decline.

'And this venerable one is lazy; In the discipline and teaching proclaimed by the Truth Finder, laziness is indeed a decline.

'And this venerable one is unmindful; In the discipline and teaching proclaimed by the Truth Finder, unmindfulness is indeed a decline.

'And this venerable one is fraudulent; In the discipline and teaching proclaimed by the Truth Finder, fraudulence is indeed a decline.

'And this venerable one is difficult to support; In the discipline and teaching proclaimed by the Truth Finder, being difficult to support is indeed a decline.

'And this venerable one is unwise; In the discipline and teaching proclaimed by the Truth Finder, lack of wisdom is indeed a decline.

"Friends, it is impossible that a monk who has not abandoned these ten things will achieve growth, increase and expansion in this Teaching and discipline. "Friends, it is possible that a monk who has abandoned these ten things will achieve growth, increase and expansion in this Teaching and discipline." Fifth.

6.

The Discourse on Self-overestimation

86. On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. There the Venerable Mahākassapa addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahākassapa. The Venerable Mahākassapa said this:

"Here, friend, a monk declares final knowledge - I understand: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, questions, interrogates and cross-examines him. When questioned, interrogated and cross-examined by the Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, he meets with barrenness, meets with perplexity, meets with calamity, meets with disaster, meets with calamity and disaster.

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, considers: "Does this venerable one declare final knowledge thus: '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.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, understands:

'This venerable one is one with self-overestimation who takes self-overestimation as truth, perceiving attainment in what is not attained, perceiving accomplishment in what is not accomplished, perceiving achievement in what is not achieved. Due to self-overestimation he declares final knowledge - '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.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, considers: "What is it that this venerable one relies on when being one with self-overestimation who takes self-overestimation as truth, perceiving attainment in what is not attained, perceiving accomplishment in what is not accomplished, perceiving achievement in what is not achieved. Due to self-overestimation he declares final knowledge - '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.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, understands:

'And this venerable one is learned, one who remembers what he has heard, one who accumulates what he has heard - those teachings that are good in the beginning, good in the middle, 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. Therefore this venerable one is one with self-overestimation who takes self-overestimation as truth, perceiving attainment in what is not attained, perceiving accomplishment in what is not accomplished, perceiving achievement in what is not achieved. Due to self-overestimation he declares final knowledge - '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.'

The Truth Finder or a disciple of the Truth Finder who is a meditator, skilled in attainments, skilled in understanding others' minds, skilled in the ways of others' minds, having encompassed his mind with his own mind, understands:

'And this venerable one is covetous; He dwells often with a mind obsessed by covetousness. In the discipline and teaching proclaimed by the Truth Finder, obsession with covetousness is indeed a decline.

'And this venerable one is malevolent; He dwells often with a mind obsessed by ill will. In the discipline and teaching proclaimed by the Truth Finder, obsession with ill will is indeed a decline.

'And this venerable one is affected by sloth and torpor; He dwells often with a mind obsessed by sloth and torpor. In the discipline and teaching proclaimed by the Truth Finder, obsession with sloth and torpor is indeed a decline.

'And this venerable one is restless; He dwells often with a mind obsessed by restlessness. In the discipline and teaching proclaimed by the Truth Finder, obsession with restlessness is indeed a decline.

'And this venerable one is doubtful; He dwells often with a mind obsessed by doubt. In the discipline and teaching proclaimed by the Truth Finder, obsession with doubt is indeed a decline.

'And this venerable one delights in action, takes pleasure in action, is devoted to delight in action. In the discipline and teaching proclaimed by the Truth Finder, delight in action is indeed a decline.

'And this venerable one delights in talk, takes pleasure in talk, is devoted to delight in talk. In the discipline and teaching proclaimed by the Truth Finder, delight in talk is indeed a decline.

'And this venerable one delights in sleep, takes pleasure in sleep, is devoted to delight in sleep. In the discipline and teaching proclaimed by the Truth Finder, delight in sleep is indeed a decline.

'And this venerable one delights in society, takes pleasure in society, is devoted to delight in society. In the discipline and teaching proclaimed by the Truth Finder, delight in society is indeed a decline.

'And this venerable one, while there is still more to be done, has stopped halfway after achieving only a minor distinction. In the discipline and teaching proclaimed by the Truth Finder, coming to a stop midway is indeed a decline.

"Friends, it is impossible that a monk who has not abandoned these ten things will achieve growth, increase and expansion in this Teaching and discipline. "Friends, it is possible that a monk who has abandoned these ten things will achieve growth, increase and expansion in this Teaching and discipline." Sixth.

7.

The Discourse on Not Being Dear

87. There the Blessed One addressed the monks with reference to the deceased monk: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Here, monks, a monk is one who engages in litigation, and is not one who speaks in praise of the settlement of litigation. That, monks, a monk is one who engages in litigation and is not one who speaks in praise of the settlement of litigation, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is not one who loves the training and is not one who speaks in praise of undertaking the training. That, monks, a monk is not one who loves the training and is not one who speaks in praise of undertaking the training, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk has evil desires and is not one who speaks in praise of the removal of desire. That, monks, a monk has evil desires and is not one who speaks in praise of the removal of desire, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is prone to anger and is not one who speaks in praise of the removal of anger. That, monks, a monk is prone to anger and is not one who speaks in praise of the removal of anger, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is contemptuous and is not one who speaks in praise of the removal of contempt. That, monks, a monk is contemptuous and is not one who speaks in praise of the removal of contempt, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is crafty and is not one who speaks in praise of the removal of craftiness. That, monks, a monk is crafty and is not one who speaks in praise of the removal of craftiness, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is deceitful and is not one who speaks in praise of the removal of deceit. That, monks, a monk is deceitful and is not one who speaks in praise of the removal of deceit, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is not one who is inclined to examine the teachings, and is not one who speaks in praise of examining the teachings. That, monks, a monk is not one who is inclined to examine the teachings and is not one who speaks in praise of examining the teachings, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is not one who goes into seclusion and is not one who speaks in praise of seclusion. That, monks, a monk is not one who goes into seclusion and is not one who speaks in praise of seclusion, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is not hospitable to his fellow monks and is not one who speaks in praise of hospitality. That, monks, a monk is not hospitable to his fellow monks and is not one who speaks in praise of hospitality, this too is a principle that does not lead to endearment, respect, development, harmony, and unity.

"Monks, for such a monk, even though such a wish might arise - 'Oh, may my fellow monks honour, respect, esteem and worship me', yet his fellow monks do not honour him, respect him, esteem him, or worship him. What is the reason for this? Because, monks, wise fellow monks see those evil unwholesome states as unabandoned in him.

"Monks, just as for a wild horse, even though such a wish might arise - 'Oh, if only people would place me in the position of a thoroughbred, feed me the food of a thoroughbred, and groom me like a thoroughbred', yet people neither place him in the position of a thoroughbred, nor feed him the food of a thoroughbred, nor groom him like a thoroughbred. What is the reason for this? Because, monks, wise people see those tricks, deceits, crookednesses and dishonesty as unabandoned in him. Even so, monks, for such a monk, even though such a wish might arise - 'Oh, may my fellow monks honour, respect, esteem and worship me', yet his fellow monks do not honour him, respect him, esteem him, or worship him. What is the reason for this? Because, monks, wise fellow monks see those evil unwholesome states as unabandoned in him.

"Here again, monks, a monk is not one who engages in litigation, and is one who speaks in praise of the settlement of litigation. That, monks, a monk is not one who engages in litigation and is one who speaks in praise of the settlement of litigation, this too is a principle that leads to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk is one who loves the training and is one who speaks in praise of undertaking the training. That, monks, a monk is one who loves the training and is one who speaks in praise of undertaking the training, this too is a principle that leads to endearment, respect, development, harmony, and unity.

Furthermore, monks, a monk has few desires and is one who speaks in praise of the removal of desire. That, monks, a monk has few desires and is one who speaks in praise of the removal of desire, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is not prone to anger and is one who speaks in praise of the removal of anger. That, monks, a monk is not prone to anger and is one who speaks in praise of the removal of anger, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is not contemptuous and is one who speaks in praise of the removal of contempt. That, monks, a monk is not contemptuous and is one who speaks in praise of the removal of contempt, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is not crafty and is one who speaks in praise of the removal of craftiness. That, monks, a monk is not crafty and is one who speaks in praise of the removal of craftiness, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is not deceitful and is one who speaks in praise of the removal of deceit. That, monks, a monk is not deceitful and is one who speaks in praise of the removal of deceit, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is one who is inclined to examine the teachings and is one who speaks in praise of examining the teachings. That, monks, a monk is one who is inclined to examine the teachings and is one who speaks in praise of examining the teachings, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is one who goes into seclusion and is one who speaks in praise of seclusion. That, monks, a monk is one who goes into seclusion and is one who speaks in praise of seclusion, this too is a principle...etc... conducing to unity.

Furthermore, monks, a monk is hospitable to his fellow monks and is one who speaks in praise of hospitality. That, monks, a monk is hospitable to his fellow monks and is one who speaks in praise of hospitality, this too is a principle that leads to endearment, respect, development, harmony, and unity.

"Monks, for such a monk, even though such a wish might not arise - 'Oh, may my fellow monks honour, respect, esteem and worship me', and then his fellow monks do honour him, respect him, esteem him, and worship him. What is the reason for this? Because, monks, wise fellow monks see those evil unwholesome states as abandoned in him.

"Monks, just as for a good thoroughbred horse, even though such a wish might not arise - 'Oh, if only people would place me in the position of a thoroughbred, feed me the food of a thoroughbred, and groom me like a thoroughbred', and then people do place him in the position of a thoroughbred, feed him the food of a thoroughbred, and groom him like a thoroughbred. What is the reason for this? Because, monks, wise people see those tricks, deceits, crookednesses and dishonesty as abandoned in him.

Even so, monks, for such a monk, even though such a wish might not arise - 'Oh, may my fellow monks honour, respect, esteem and worship me', and then his fellow monks do honour him, respect him, esteem him, and worship him. What is the reason for this? Because, monks, wise fellow monks see those evil unwholesome states as abandoned in him. Seventh.

8.

Discourse on Revilers

88. "Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, it is possible and likely that he will meet with one of ten disasters. Which ten? He does not attain what has not been attained, he falls away from what has been attained, his good qualities do not become clear, or he overestimates himself regarding good qualities, or he lives the holy life discontentedly, or he commits some corrupted offence, or he is afflicted with severe illness, or he becomes mad and mentally deranged, or he dies confused, or with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Monks, for that monk who reviles and abuses, who disparages noble ones and fellow monks, it is possible and likely that he will meet with one of these ten disasters." The eighth.

9.

The Discourse about Kokālika

89. Then the monk Kokālika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the monk Kokālika said this to the Blessed One - "Venerable Sir, Sāriputta and Moggallāna have evil desires and have come under the power of evil desires." "Do not speak thus, Kokālika, do not speak thus, Kokālika! Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous."

For a second time, the monk Kokālika said this to the Blessed One - "Although, Venerable Sir, the Blessed One is trustworthy and reliable, nevertheless Sāriputta and Moggallāna have evil desires and have come under the power of evil desires." "Do not speak thus, Kokālika, do not speak thus, Kokālika! Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous."

For a third time, the monk Kokālika said this to the Blessed One - "Although, Venerable Sir, the Blessed One is trustworthy and reliable, nevertheless Sāriputta and Moggallāna have evil desires and have come under the power of evil desires." "Do not speak thus, Kokālika, do not speak thus, Kokālika! Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous."

Then the monk Kokālika rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Not long after the monk Kokālika had left, his whole body became covered with boils the size of mustard seeds. Having become the size of mustard seeds, they became the size of mung beans, having become the size of mung beans, they became the size of chickpeas, having become the size of chickpeas, they became the size of jujube stones, having become the size of jujube stones, they became the size of jujubes, having become the size of jujubes, they became the size of myrobalans, having become the size of myrobalans, they became the size of unripe bel fruits, having become the size of unripe bel fruits, they became the size of bel fruits, having become the size of bel fruits, they burst, and pus and blood flowed out. He indeed lay on banana leaves like a fish that had swallowed poison.

Then Turū, an individual brahmā, approached the monk Kokālika; having approached, standing in the air, he said this to the monk Kokālika - "Place confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are virtuous." "Who are you, friend?" "I am Turū, an individual brahmā." "Were you not, friend, declared a non-returner by the Blessed One? Then why have you come here? See how far you have erred in this."

Then Turū, an individual brahmā, addressed the monk Kokālika in verses -

Then the monk Kokālika died of that very affliction. Having died, the monk Kokālika was reborn in the Paduma hell, having harboured resentment in his mind against Sāriputta and Moggallāna.

Then Brahmā Sahampati, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One - "Venerable Sir, the monk Kokālika has died. And having died, Venerable Sir, the monk Kokālika was reborn in the Paduma hell, having harboured resentment in his mind against Sāriputta and Moggallāna." This is what Brahmā Sahampati said. Having said this, having paid homage to the Blessed One, having circumambulated him, he disappeared right there.

Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, Brahmā Sahampati, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, Brahmā Sahampati said this to me - 'Venerable Sir, the monk Kokālika has died; and having died, Venerable Sir, the monk Kokālika was reborn in the Paduma hell, having harboured resentment in his mind against Sāriputta and Moggallāna.' This is what Brahmā Sahampati said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."

When this was said, a certain monk said this to the Blessed One - "How long, Venerable Sir, is the life span in the Paduma hell?" "Long indeed, monk, is the life span in the Paduma hell. It is not easy to reckon it - whether so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."

"Is it possible, Venerable Sir, to give a simile?" "It is possible, monk," said the Blessed One - "Just as, monk, a Kosalan cartload of twenty khārikas of sesame seeds, from which a person would remove one sesame seed after each hundred years. More quickly, monk, would that Kosalan cartload of twenty khārikas of sesame seeds be depleted and exhausted by this method than a single Abbuda hell. Just as, monk, twenty Abbuda hells make one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells make one Ababa hell. Just as, monk, twenty Ababa hells make one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells make one Ahaha hell. Just as, monk, twenty Ahaha hells make one Kumuda hell. Just as, monk, twenty Kumuda hells make one Sogandhika hell. Just as, monk, twenty Sogandhika hells make one Uppalaka hell. Just as, monk, twenty Uppalaka hells make one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells make one Paduma hell. And in the Paduma hell, monk, the monk Kokālika has been reborn, having harboured resentment in his mind against Sāriputta and Moggallāna." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

10.

Discourse on the Powers of One Whose Taints are Destroyed

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

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

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

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

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

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

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

The Chapter on the Elders, fourth.

Here is its summary -

5.

The Chapter on Upāli

1.

Discourse on Sensual Pleasure Seekers

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

"These ten seekers of sensual pleasures, householder, exist and are found in the world. What are the ten? Here, householder, someone seeking sensual pleasures searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he neither makes himself happy nor pleased, neither shares nor makes merit.

Here again, householder, someone seeking sensual pleasures searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, but neither shares nor makes merit.

Here again, householder, someone seeking sensual pleasures searches for wealth contrary to the Teaching, by force; Having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, shares and makes merit.

Here again, householder, someone seeking sensual pleasures searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he neither makes himself happy nor pleased, neither shares nor makes merit.

Here again, householder, someone seeking sensual pleasures searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; Having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, but neither shares nor makes merit.

Here again, householder, someone seeking sensual pleasures searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; Having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, shares and makes merit.

"Here again, householder, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he neither makes himself happy nor pleased, neither shares nor makes merit.

"Here again, householder, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force; Having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, but neither shares nor makes merit.

"Here again, householder, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force; Having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit. And he uses those gains being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger, lacking the wisdom of escape.

"Here again, householder, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force; Having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit. And he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape.

"Therein, householder, that person seeking sensual pleasures who searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he neither makes himself happy nor pleased, neither shares nor makes merit, this person seeking sensual pleasures, householder, is blameworthy in three respects. 'He searches for wealth contrary to the Teaching, by force', in this first respect he is blameworthy. 'He neither makes himself happy nor pleased', in this second respect he is blameworthy. 'He neither shares nor makes merit', in this third respect he is blameworthy. Householder, this person seeking sensual pleasures is blameworthy in these three respects.

"Therein, householder, that person seeking sensual pleasures who searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, but neither shares nor makes merit, this person seeking sensual pleasures, householder, is blameworthy in two respects, praiseworthy in one respect. 'He searches for wealth contrary to the Teaching, by force', in this first respect he is blameworthy. 'He makes himself happy and pleased', in this one respect he is praiseworthy. 'He neither shares nor makes merit', in this second respect he is blameworthy. Householder, this person seeking sensual pleasures is blameworthy in these two respects, praiseworthy in this one respect.

"Therein, householder, that person seeking sensual pleasures who searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, shares and makes merit, this person seeking sensual pleasures, householder, is blameworthy in one respect, praiseworthy in two respects. 'He searches for wealth contrary to the Teaching, by force', in this one respect he is blameworthy. 'He makes himself happy and pleased', in this first respect he is praiseworthy. 'He shares and makes merit', in this second respect he is praiseworthy. Householder, this person seeking sensual pleasures is blameworthy in this one respect, praiseworthy in these two respects.

"Therein, householder, that person seeking sensual pleasures who searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he neither makes himself happy nor pleased, neither shares nor makes merit, this person seeking sensual pleasures, householder, is praiseworthy in one respect, blameworthy in three respects. 'He searches for wealth in accordance with the Teaching, not by force', in this one respect he is praiseworthy. 'He searches for wealth contrary to the Teaching, by force', in this first respect he is blameworthy. 'He neither makes himself happy nor pleased', in this second respect he is blameworthy. 'He neither shares nor makes merit', in this third respect he is blameworthy. Householder, this person seeking sensual pleasures is praiseworthy in this one respect, blameworthy in these three respects.

"Therein, householder, that person seeking sensual pleasures who searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, but neither shares nor makes merit, this person seeking sensual pleasures, householder, is praiseworthy in two respects, blameworthy in two respects. 'He searches for wealth in accordance with the Teaching, not by force', in this first respect he is praiseworthy. 'He searches for wealth contrary to the Teaching, by force', in this first respect he is blameworthy. 'He makes himself happy and pleased', in this second respect he is praiseworthy. 'He neither shares nor makes merit', in this second respect he is blameworthy. Householder, this person seeking sensual pleasures is praiseworthy in these two respects, blameworthy in these two respects.

"Therein, householder, that person seeking sensual pleasures who searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, shares and makes merit, this person seeking sensual pleasures, householder, is praiseworthy in three respects, blameworthy in one respect. 'He searches for wealth in accordance with the Teaching, not by force', in this first respect he is praiseworthy. 'He searches for wealth contrary to the Teaching, by force', in this one respect he is blameworthy. 'He makes himself happy and pleased', in this second respect he is praiseworthy. 'He shares and makes merit', in this third respect he is praiseworthy. Householder, this person seeking sensual pleasures is praiseworthy in these three respects, blameworthy in this one respect.

"Therein, householder, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he neither makes himself happy nor pleased, neither shares nor makes merit, this person seeking sensual pleasures, householder, is praiseworthy in one respect, blameworthy in two respects. 'He searches for wealth in accordance with the Teaching, not by force', in this one respect he is praiseworthy. 'He neither makes himself happy nor pleased', in this first respect he is blameworthy. 'He neither shares nor makes merit', in this second respect he is blameworthy. Householder, this person seeking sensual pleasures is praiseworthy in this one respect, blameworthy in these two respects.

"Therein, householder, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, but neither shares nor makes merit, this person seeking sensual pleasures, householder, is praiseworthy in two respects, blameworthy in one respect. 'He searches for wealth in accordance with the Teaching, not by force', in this first respect he is praiseworthy. 'He makes himself happy and pleased', in this second respect he is praiseworthy. 'He neither shares nor makes merit', in this one respect he is blameworthy. Householder, this person seeking sensual pleasures is praiseworthy in these two respects, blameworthy in this one respect.

"Therein, householder, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit, and he uses those gains being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger, lacking the wisdom of escape, this person seeking sensual pleasures, householder, is praiseworthy in three respects, blameworthy in one respect. 'He searches for wealth in accordance with the Teaching, not by force', in this first respect he is praiseworthy. 'He makes himself happy and pleased', in this second respect he is praiseworthy. 'He shares and makes merit', in this third respect he is praiseworthy. 'And he uses those gains being tied to them, infatuated with them, blindly absorbed in them, not seeing the danger, lacking the wisdom of escape', in this one respect he is blameworthy. Householder, this person seeking sensual pleasures is praiseworthy in these three respects, blameworthy in this one respect.

"Therein, householder, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit, and he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape, this person seeking sensual pleasures, householder, is praiseworthy in four respects. 'He searches for wealth in accordance with the Teaching, not by force', in this first respect he is praiseworthy. 'He makes himself happy and pleased', in this second respect he is praiseworthy. 'He shares and makes merit', in this third respect he is praiseworthy. 'And he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape', in this fourth respect he is praiseworthy. Householder, this person seeking sensual pleasures is praiseworthy in these four respects.

"These ten seekers of sensual pleasures, householder, exist and are found in the world. "Of these ten seekers of sensual pleasures, householder, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit, and he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape, this one is the highest, best, foremost, supreme and most excellent among these ten seekers of sensual pleasures. Just as, householder, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, from ghee comes cream of ghee. Cream of ghee is reckoned the highest among them.

Even so, householder, of these ten seekers of sensual pleasures, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit, and he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape, this one is the highest, best, foremost, supreme and most excellent among these ten seekers of sensual pleasures." First.

2.

The Discourse on Fear

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

"When, householder, for a noble disciple the five fears and animosities have been allayed, he is endowed with the four factors of stream-entry, and the noble method has been well seen and well penetrated by wisdom, he can, if he so desires, declare of himself: 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world. I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.'

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

"Householder, when one who takes what is not given...etc... one who engages in sexual misconduct... one who speaks falsely... when one who indulges in liquor, wine, and intoxicants that cause heedlessness experiences fear and animosity pertaining to the present life due to indulging in liquor, wine, and intoxicants that cause heedlessness, experiences fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, one who abstains from liquor, wine, and intoxicants that cause heedlessness does not experience fear and animosity pertaining to the present life, does not experience fear and animosity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from liquor, wine, and intoxicants that cause heedlessness that fear and animosity is pacified. These five fears and animosities are allayed.

"With which four factors of stream-entry is one endowed? Here, householder, a noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One...etc... 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'; he is endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, conducive to concentration. One is endowed with these four factors of stream-entry.

"And what is the noble method that has been well seen and well penetrated by wisdom? Here, householder, the noble disciple reflects thus: 'When this exists, that exists; with the arising of this, that arises; when this does not exist, that does not exist; with the cessation of this, that ceases, that is: With ignorance as condition, formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering; With the complete fading away and cessation of ignorance, formations cease...etc... such is the cessation of this entire mass of suffering.' And this noble method has been well seen and well penetrated by wisdom.

"When, householder, for a noble disciple these five fears and animosities have been allayed, he is endowed with these four factors of stream-entry, and this noble method has been well seen and well penetrated by wisdom, he can, if he so desires, declare of himself: 'I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the nether world; I am a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' The second.

3.

What View Discourse

93. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Blessed One. Then this occurred to the householder Anāthapiṇḍika: "It is not yet the right time to see the Blessed One. The Blessed One is in seclusion. It is also not the time to see the monks worthy of esteem. The monks worthy of esteem are in seclusion. Let me approach the monastery of the wanderers of other sects."

Then the householder Anāthapiṇḍika approached the monastery of the wanderers of other sects. Now on that occasion the wanderers of other sects, when they met and gathered together, were seated making noise and a great clamour, engaged in various kinds of pointless talk. Those wanderers of other sects saw the householder Anāthapiṇḍika coming from afar. Having seen him, they made an agreement among themselves: "Be quiet, good sirs, make no noise. Here comes the householder Anāthapiṇḍika to the monastery, a disciple of the ascetic Gotama. Among all the disciples of the ascetic Gotama who are householders wearing white clothes and dwelling in Sāvatthī, this householder Anāthapiṇḍika is one of them. These venerable ones love quiet, are disciplined in quiet, and speak in praise of quiet; Perhaps if he finds our assembly quiet he might think it worth approaching."

Then those wanderers of other sects fell silent. Then the householder Anāthapiṇḍika approached those wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, he sat down to one side. When the householder Anāthapiṇḍika was seated to one side, those wanderers of other sects said this to him - "Tell us, householder, what views does the ascetic Gotama hold?" "Venerable Sirs, I do not know all the views of the Blessed One."

"So it seems, householder, that you do not know all the views of the ascetic Gotama; "Tell me, householder, what views do the monks have?" "Venerable Sir, I do not know all the views of the monks either."

"So it seems, householder, that you do not know all the views of the ascetic Gotama, nor do you know all the views of the monks; "Tell us, householder, what views do you hold?" "Venerable Sir, it is not difficult for us to explain what views we hold. Let the venerable ones first explain their own views, afterwards it will not be difficult for us to explain what views we hold."

When this was said, a certain wanderer said this to the householder Anāthapiṇḍika - 'The world is eternal, this alone is true and everything else is false' - 'This is my view, householder.'

Another wanderer also said this to the householder Anāthapiṇḍika - 'The world is not eternal, this alone is true and everything else is false' - 'This is my view, householder.'

Another wanderer also said this to the householder Anāthapiṇḍika - 'The world is finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false' - 'This is my view, householder.'

When this was said, the householder Anāthapiṇḍika said this to those wanderers - "Venerable Sir, this Venerable One who says thus - 'the world is eternal, this alone is true and everything else is false' - 'This is my view, householder,' - this Venerable One's view has arisen either due to his own unwise attention or conditioned by what is heard from others. That view is indeed something that has come to be, is conditioned, thought out, dependently arisen. Whatever has come to be, is conditioned, thought out, dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, that this Venerable One adheres to, that this Venerable One has submitted to.

"Venerable Sir, this Venerable One who says thus - 'The world is not eternal, this alone is true and everything else is false' - 'This is my view, householder,' - this Venerable One's view has arisen either due to his own unwise attention or conditioned by what is heard from others. That view is indeed something that has come to be, is conditioned, thought out, dependently arisen. Whatever has come to be, is conditioned, thought out, dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, that this Venerable One adheres to, that this Venerable One has submitted to.

"Venerable Sir, this Venerable One who says thus - 'The world is finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false' - 'This is my view, householder,' - this Venerable One's view has arisen either due to his own unwise attention or conditioned by what is heard from others. That view is indeed something that has come to be, is conditioned, thought out, dependently arisen. Whatever has come to be, is conditioned, thought out, dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, that this Venerable One adheres to, that this Venerable One has submitted to."

When this was said, those wanderers said this to the householder Anāthapiṇḍika - "Householder, we have all explained our views according to our own understanding. Tell us, householder, what views do you hold?" "Venerable Sir, whatever has come to be, is conditioned, thought out, dependently arisen, that is impermanent. What is impermanent is suffering. 'What is suffering, that is not mine, I am not that, that is not my self' - such is my view, Venerable Sir."

"Whatever, householder, has come to be, is conditioned, thought out, dependently arisen, that is impermanent. What is impermanent is suffering. What is suffering, that, householder, you cling to, that, householder, you adhere to."

"Venerable Sir, whatever has come to be, is conditioned, thought out, dependently arisen, that is impermanent. What is impermanent is suffering. 'What is suffering, that is not mine, I am not that, that is not my self' - this is well seen as it really is with right wisdom. And I understand as it really is the escape beyond this.

When this was said, those wanderers sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words. Then the householder Anāthapiṇḍika, having seen those wanderers sitting silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Anāthapiṇḍika reported to the Blessed One all of the conversation he had with those wanderers of other sects. "Good, good, householder! Thus indeed, householder, those foolish persons should from time to time be thoroughly refuted with the Teaching."

Then the Blessed One instructed, inspired, roused and gladdened the householder Anāthapiṇḍika with a Teaching talk. Then the householder Anāthapiṇḍika, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then the Blessed One addressed the monks when the householder Anāthapiṇḍika had just left - "Monks, even if a monk in this teaching and discipline were ordained for a hundred years, he too should thoroughly refute wanderers of other sects with their own doctrine, just as they were refuted by the householder Anāthapiṇḍika." Third.

4.

The Discourse to Vajjiyamāhita

94. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Lake. Then the householder Vajjiyamāhita left Campā in the middle of the day to see the Blessed One. Then this occurred to the householder Vajjiyamāhita: "It is not yet the right time to see the Blessed One. The Blessed One is in seclusion. It is also not the time to see the monks worthy of esteem. The monks worthy of esteem are also in seclusion. Let me approach the monastery of the wanderers of other sects."

Then the householder Vajjiyamāhita approached the monastery of the wanderers of other sects. Now on that occasion those wanderers of other sects, when they met and gathered together, were seated making noise and a great clamour, engaged in various kinds of pointless talk.

Those wanderers of other sects saw the householder Vajjiyamāhita coming from afar. Having seen him, they made an agreement among themselves: "Be quiet, good sirs. Make no noise. Here comes Vajjiyamāhita the householder, a disciple of the ascetic Gotama. Among all the disciples of the ascetic Gotama who are householders wearing white clothes and dwelling in Campā, this householder Vajjiyamāhita is one of them. These venerable ones love quiet, are disciplined in quiet, and speak in praise of quiet; Perhaps if he finds our assembly quiet he might think it worth approaching."

Then those wanderers of other sects fell silent. Then the householder Vajjiyamāhita approached those wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, he sat down to one side. When the householder Vajjiyamāhita was seated to one side, those wanderers of other sects said this to him - "Is it true, householder, that the ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life?" "No, Venerable Sirs, the Blessed One does not criticize all austerity, nor does he categorically condemn and denounce every ascetic who lives a rough life. The Blessed One criticizes what should be criticized, and praises what should be praised. In criticizing what should be criticized and praising what should be praised, the Blessed One is one who speaks analytically. The Blessed One does not take a one-sided position in this matter."

When this was said, a certain wanderer said this to the householder Vajjiyamāhita - "Wait, householder, this ascetic Gotama whose praise you speak of, the ascetic Gotama is one who leads astray, one who does not make descriptions." "Here, Venerable Sir, I will speak to you with reason - 'This is wholesome', Venerable Sir, has been described by the Blessed One; 'This is unwholesome', Venerable Sir, has been described by the Blessed One. Thus in describing the wholesome and unwholesome, the Blessed One is one who makes descriptions; the Blessed One is not one who leads astray, not one who fails to make descriptions."

When this was said, those wanderers sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words. Then the householder Vajjiyamāhita, having seen those wanderers sitting silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, rose from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Vajjiyamāhita reported to the Blessed One all of the conversation he had with those wanderers of other sects.

"Good, good, householder! Thus indeed, householder, those foolish persons should from time to time be thoroughly refuted with the Teaching. I do not say, householder, 'all austerity should be practiced'; yet I do not say, householder, 'all austerity should not be practiced'; I do not say, householder, 'all undertakings should be undertaken'; yet I do not say, householder, 'all undertakings should not be undertaken'; I do not say, householder, 'all striving should be striven for'; yet I do not say, householder, 'all striving should not be striven for'; I do not say, householder, 'all relinquishment should be relinquished'; yet I do not say, householder, 'all relinquishment should not be relinquished'; I do not say, householder, 'all liberation should be realized'; yet I do not say, householder, 'all liberation should not be realized';

"For, householder, when practicing austerity such that unwholesome states increase and wholesome states diminish, I say such austerity should not be practiced. "And, householder, when practicing austerity such that unwholesome states diminish and wholesome states increase, I say such austerity should be practiced.

"For, householder, when undertaking an undertaking such that unwholesome states increase and wholesome states diminish, I say such undertaking should not be undertaken. "And, householder, when undertaking an undertaking such that unwholesome states diminish and wholesome states increase, I say such undertaking should be undertaken.

"For, householder, when striving with striving such that unwholesome states increase and wholesome states diminish, I say such striving should not be striven for. "And, householder, when striving with striving such that unwholesome states diminish and wholesome states increase, I say such striving should be striven for.

"For, householder, when relinquishing relinquishment such that unwholesome states increase and wholesome states diminish, I say such relinquishment should not be relinquished. "And, householder, when relinquishing relinquishment such that unwholesome states diminish and wholesome states increase, I say such relinquishment should be relinquished.

"For, householder, when realizing liberation such that unwholesome states increase and wholesome states diminish, I say such liberation should not be realized. "And, householder, when realizing liberation such that unwholesome states diminish and wholesome states increase, I say such liberation should be realized."

Then the householder Vajjiyamāhita, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then the Blessed One addressed the monks when the householder Vajjiyamāhita had just left - "Monks, even if a monk in this teaching and discipline has had little dust in his eyes for a long time, he too should thoroughly refute wanderers of other sects with their own doctrine, just as they were refuted by the householder Vajjiyamāhita." Fourth.

5.

The Discourse to Uttiya

95. Then the wanderer Uttiya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Uttiya said this to the Blessed One - "But Master Gotama, 'is the world eternal, is this alone true and everything else false?'" "This has been left undeclared by me, Uttiya - 'the world is eternal, this alone is true and everything else is false.'"

"But Master Gotama, 'is the world not eternal, is this alone true and everything else false?'" "This too, Uttiya, has been left undeclared by me - 'the world is not eternal, this alone is true and everything else is false.'"

"But Master Gotama, is the world finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false'"? "This too, Uttiya, has been left undeclared by me - 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.'"

"When asked 'But Master Gotama, is the world eternal, this alone is true and everything else is false?' I replied 'This has been left undeclared by me, Uttiya - 'the world is eternal, this alone is true and everything else is false.'

"But Master Gotama, when asked 'is the world not eternal, is this alone true and everything else is false?' - 'this too, Uttiya, has been left undeclared by me - you say 'the world is not eternal, this alone is true and everything else is false.'

"But Master Gotama, is the world finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... When asked 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false' - 'This too, Uttiya, has been left undeclared by me - 'the Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.' "But what has been declared by Master Gotama?"

"With direct knowledge, Uttiya, I teach the Teaching to disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna."

"But this Teaching that Master Gotama teaches to disciples with direct knowledge 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 - does the whole world by it get led out, or half, or a third?" When this was said, the Blessed One remained silent.

Then this occurred to the Venerable Ānanda - "Let not the wanderer Uttiya acquire such an evil view - 'When asked a comprehensive question by me, the ascetic Gotama falters and does not answer; surely he is unable.' That would lead to his harm and suffering for a long time."

Then the Venerable Ānanda said this to the wanderer Uttiya - "Therefore, friend Uttiya, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Just as, friend Uttiya, a king's frontier fortress has strong ramparts and strong walls and gates with a single gate. There would be a gatekeeper who is wise, competent, intelligent, who keeps out strangers and admits those he knows. He walks along the path around that fortress. While walking along the path around it, he would not see any gap or opening in the wall, not even one large enough for a cat to slip through. But he does not have such knowledge - 'This many living beings enter or leave this fortress.' Rather, he knows this: 'Whatever gross living beings enter or leave this fortress, all of them enter or leave through this very gate.'

"Even so, friend Uttiya, the Truth Finder does not have such a concern - 'Does the whole world by it get led out, or half, or a third?' Then the Truth Finder thinks thus: 'Whoever from the world has been led out, is being led out, or will be led out, all of them having abandoned the five hindrances, corruptions of the mind that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are. In this way they have been led out, are being led out, or will be led out from the world.' Friend Uttiya, the very question you asked the Blessed One, you asked the Blessed One again in another way. Therefore the Blessed One did not answer it." Fifth.

6.

The Discourse with Kokanuda

96. On one occasion the Venerable Ānanda was dwelling at Rājagaha in the Tapoda Park. Then the Venerable Ānanda, when the night was almost at an end, having risen, approached the Hot Springs to bathe his limbs. Having bathed his limbs at the Hot Springs and having come out, he stood in one robe drying his limbs. Then the wanderer Kokanuda too, when the night was almost at an end, having risen, approached the Hot Springs to bathe his limbs.

The wanderer Kokanuda saw the Venerable Ānanda coming from afar. Having seen them, he said this to the Venerable Ānanda - "Where to, friend?" "I am here, friend, monks."

"Of which monks, friend?" "Of the ascetics, friend, the sons of the Sakyan."

"We would ask you, Venerable Sir, about a certain matter, if you would grant us the opportunity to explain our question." "Ask, friend, having heard I shall know."

"But sir, 'is the world eternal, is this alone true and everything else false?'" - "Do you have such a view?" "No, friend, I do not have such a view - 'the world is eternal, this alone is true and everything else is false.'"

"But sir, 'is the world not eternal, is this alone true and everything else is false?'" - "Do you have such a view?" "No, friend, I do not have such a view - 'the world is not eternal, this alone is true and everything else is false.'"

"But sir, is the world finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false' - "Do you have such a view?" "No, friend, I do not have such a view - 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.'"

"Then you do not know and do not see?" "No, friend, it is not that I do not know and do not see. I know, friend, I see."

"But sir, 'is the world eternal, is this alone true and everything else false?'" - When asked "Do you have such a view?" - 'No, friend, I do not have such a view - 'the world is eternal, this alone is true and everything else is false.'

"But sir, 'is the world not eternal, is this alone true and everything else false?'" - When asked "Do you have such a view?" - 'No, friend, I do not have such a view - 'the world is not eternal, this alone is true and everything else is false.'

"But sir, is the world finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false' - When asked "Do you have such a view?" - 'No, friend, I do not have such a view - 'the Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.'

When asked "Then you do not know and do not see?" - "No, friend, it is not that I do not know and do not see. I know, friend, I see," you say. "Then how, friend, should the meaning of what was said be understood?"

"Friend, 'the world is eternal, this alone is true and everything else is false' - this is a speculative view. "Friend, 'the world is not eternal, this alone is true and everything else is false' - this is a speculative view. The world is finite...etc... 'The world is infinite... 'The soul is the same as the body... 'The soul is one thing and the body another... 'The Truth Finder exists after death... 'The Truth Finder does not exist after death... 'The Truth Finder both exists and does not exist after death... "Friend, 'the Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false' - this is a speculative view.

"Friend, whatever is view, whatever is standpoint for views, foundation for views, obsession with views, arising of views, uprooting of views - that I know and that I see. Knowing that and seeing that, how could I say - 'I do not know, I do not see'? I know, friend, I see."

"What is the venerable one's name, and how do your fellow monks know you?" "Friend, my name is Ānanda, and my fellow monks know me as Ānanda." "Indeed, sir, while conversing with a great teacher, we did not know - 'This is the Venerable Ānanda.' If we had known - 'This is the Venerable Ānanda', we would not have spoken even this much. May the Venerable Ānanda forgive me." Sixth.

7.

The Discourse on Those Worthy of Offerings

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

"What are these ten? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken.

He is learned, 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 has good friends, good companions, good associates.

has right view, is endowed with right vision.

"He experiences manifold 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, and exercises mastery with the body as far as the brahmā world.

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

He understands the minds of other beings and other individuals, having encompassed them with his own mind. He understands a mind with lust as 'a mind with lust'; He understands a mind without lust as 'a mind without lust'; a mind with hatred... a mind without hatred... a mind with delusion... a mind without delusion... a contracted mind... a distracted mind... an exalted mind... a limited mind... a surpassable mind... an unsurpassable mind... a concentrated mind... an unconcentrated mind... a liberated mind... he understands an unliberated mind as 'an unliberated mind'.

"He 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.

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

With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Monks, possessed of these ten qualities a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." Seventh.

8.

The Discourse on the Elder

98. "Monks, possessed of ten qualities an elder monk dwells in comfort wherever he lives. What are these ten? One is an elder, of long standing, long gone forth, is virtuous...etc... trains in the training rules he has undertaken, he is learned...etc... and well penetrated by view, both codes of monastic rules have been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase, he is skilled in the arising and settling of litigation, he loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline, he is content with any kind of robe, almsfood, lodging, and medicinal requisites, he is graceful in going forward and returning, well restrained when sitting in inhabited areas, he gains without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Monks, possessed of these ten qualities an elder monk dwells in comfort wherever he lives." The eighth.

9.

The Discourse to Upāli

99. Then the Venerable Upāli 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 Upāli said this to the Blessed One - "Venerable Sir, I wish to resort to remote lodgings in forests and woodland thickets."

"Remote lodgings in forests and woodland thickets are hard to endure, Upāli. Seclusion is difficult and hard to enjoy. The forests, I think, rob the mind of concentration when a monk does not obtain concentration. If someone, Upāli, were to say: 'Without obtaining concentration I will resort to remote lodgings in forests and woodland thickets', this can be expected of them: 'They will either sink or float away'.

Just as, Upāli, a great pool of water. Then a bull elephant seven or seven and a half ratanas tall would come. He would think thus - 'What if I were to plunge into this pool of water and play at washing my ears and play at washing my back. Having played at washing my ears and having played at washing my back, having bathed and drunk, having come out again, I would go wherever I want.' Having plunged into that pool of water, he would play at washing his ears and play at washing his back; having played at washing his ears and having played at washing his back, having bathed and drunk, having come out again, he would go wherever he wants. What is the reason for this? Upāli, a large body finds footing in the deep.

"Then a rabbit or a cat would come. He would think thus - 'who am I, and who is the bull elephant! What if I were to plunge into this pool of water and play at washing my ears and play at washing my back; having played at washing my ears and having played at washing my back, having bathed and drunk, having come out again, I would go wherever I want.' He would hastily plunge into that pool of water without reflection. This can be expected of them: 'They will either sink or float away'. What is the reason for this? Upāli, a small body finds no footing in the deep. Just so, Upāli, if anyone were to say: 'Without obtaining concentration I will resort to remote lodgings in forests and woodland thickets', this can be expected of them: 'They will either sink or float away'.

"Just as, Upāli, a young tender infant lying on its back plays with its own urine and excrement. "What do you think, Upāli, isn't this a complete and consummate foolish play?" "Yes, Venerable Sir."

"And Upāli, as that boy grows and his faculties mature, he plays with whatever toys that are for boys' amusement, that is - toy ploughs, stick games, somersaults, toy windmills, toy measures, toy chariots, toy bows. What do you think, Upāli, isn't this play more excellent and more sublime than the previous play?" "Yes, Venerable Sir."

"And Upāli, as that boy grows and his faculties mature, he lives endowed and furnished with the five cords of sensual pleasure, with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing, with sounds cognizable by the ear... with odours cognizable by the nose... with tastes cognizable by the tongue... with tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. "What do you think, Upāli, isn't this play more excellent and more sublime than the previous plays?" "Yes, Venerable Sir."

"Here now, Upāli, 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.

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.

"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.

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.

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.

"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. Having gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him.

"Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt.

"Having abandoned these five hindrances, 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. What do you think, Upāli, "isn't this dwelling more excellent and more sublime than the previous dwellings?" "Yes, Venerable Sir."

Upāli, seeing this quality in themselves, my disciples resort to remote lodgings in forests and woodland thickets, but they do not yet dwell having attained their own goal.

"And furthermore, Upāli, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. What do you think, Upāli, "isn't this dwelling more excellent and more sublime than the previous dwellings?" "Yes, Venerable Sir."

Upāli, seeing this quality in themselves, my disciples resort to remote lodgings in forests and woodland thickets, but they do not yet dwell having attained their own goal.

"And furthermore, Upāli, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. What do you think, Upāli, "isn't this dwelling more excellent and more sublime than the previous dwellings?" "Yes, Venerable Sir."

Upāli, seeing this quality in themselves, my disciples resort to remote lodgings in forests and woodland thickets, but they do not yet dwell having attained their own goal.

"And furthermore, Upāli, with the abandoning of pleasure... etc... the fourth meditative absorption... etc...

"And furthermore, Upāli, 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. What do you think, Upāli, "isn't this dwelling more excellent and more sublime than the previous dwellings?" "Yes, Venerable Sir."

Upāli, seeing this quality in themselves, my disciples resort to remote lodgings in forests and woodland thickets, but they do not yet dwell having attained their own goal.

"And furthermore, Upāli, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness... etc...

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

With the complete transcendence of the base of nothingness, thinking 'This is peaceful, this is sublime', one enters and dwells in the base of neither-perception-nor-non-perception. What do you think, Upāli, "isn't this dwelling more excellent and more sublime than the previous dwellings?" "Yes, Venerable Sir."

Upāli, seeing this quality in themselves, my disciples resort to remote lodgings in forests and woodland thickets, but they do not yet dwell having attained their own goal.

"And furthermore, Upāli, 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. What do you think, Upāli, "isn't this dwelling more excellent and more sublime than the previous dwellings?" "Yes, Venerable Sir."

Upāli, seeing this quality in themselves, my disciples resort to remote lodgings in forests and woodland thickets, and they dwell having attained their own goal. Come now, Upāli, dwell in the Community. When dwelling in the Community, you will be at ease." Ninth.

10.

The Discourse on Incapability

100. "Monks, without abandoning these ten things one is incapable of realizing Arahantship. What are the ten? Lust, hatred, delusion, anger, resentment, contempt, insolence, envy, selfishness, conceit - monks, without abandoning these ten things one is incapable of realizing Arahantship.

"Monks, having abandoned these ten things one is capable of realizing Arahantship. What are the ten? Lust, hatred, delusion, anger, resentment, contempt, insolence, envy, selfishness, conceit - monks, having abandoned these ten things one is capable of realizing Arahantship." Tenth.

The Chapter on Upāli is the fifth.

Here is its summary -

The Second Fifty is finished.

3.

The Third Fifty

1.

The Chapter on an Ascetic’s Perceptions

1.

Discourse on Perceptions of an Ascetic

101. "Monks, these three perceptions of an ascetic, when developed and cultivated, fulfil seven things. Which three? 'I have entered upon a state of being without beauty', 'My life is dependent on others', 'I should conduct myself differently' - these three perceptions of an ascetic, monks, when developed and cultivated, fulfil seven things.

"Which seven? One is of peaceful conduct and peaceful behaviour in virtues, is not covetous, is not repelled, is not arrogant, is desirous of training, has this purpose regarding life's requisites, and dwells with aroused energy. These three perceptions of an ascetic, monks, when developed and cultivated, fulfil these seven things." First.

2.

The Discourse on the Enlightenment Factors

102. "Monks, these seven enlightenment factors when developed and cultivated fulfil the three true knowledges. Which seven? The mindfulness enlightenment factor, the investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor - these seven enlightenment factors, monks, when developed and cultivated fulfil the three true knowledges. Which three? Here, monks, a monk recollects manifold past lives, that is - one birth, two births, three births... etc... Thus with aspects and terms he recollects manifold past lives. With the divine eye, which is purified and surpasses the human... etc... he understands how beings fare according to their actions. With the destruction of the taints... etc... having realized it for himself, he enters and dwells. These seven enlightenment factors, monks, when developed and cultivated fulfil these three true knowledges." The second.

3.

Discourse on Wrongness

103. "Monks, because of wrongness there is failure, not success. And how, monks, is there failure because of wrongness, not success? For one of wrong view, monks, wrong intention springs up; for one of wrong intention, wrong speech springs up; for one of wrong speech, wrong action springs up; for one of wrong action, wrong livelihood springs up; for one of wrong livelihood, wrong effort springs up; for one of wrong effort, wrong mindfulness springs up; for one of wrong mindfulness, wrong concentration springs up; for one of wrong concentration, wrong knowledge springs up; for one of wrong knowledge, wrong liberation springs up. This, monks, is how because of wrongness there is failure, not success.

"Monks, because of rightness there is success, not failure. "And how, monks, is there success because of rightness, not failure? For one of right view, monks, right intention springs up; for one of right intention, right speech springs up; for one of right speech, right action springs up; for one of right action, right livelihood springs up; for one of right livelihood, right effort springs up; for one of right effort, right mindfulness springs up; for one of right mindfulness, right concentration springs up; for one of right concentration, right knowledge springs up; for one of right knowledge, right liberation springs up. This, monks, is how there is success because of rightness, not failure." Third.

4.

The Discourse on Seeds

104. "Monks, for a person of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because, monks, his view is evil.

Just as, monks, when a seed of neem, or a seed of bitter gourd, or a seed of bitter cucumber is planted in moist earth, whatever earth-essence it takes up and whatever water-essence it takes up, all that leads to bitterness, harshness, and unpleasantness. What is the reason for this? Because, monks, the seed is bad. Even so, monks, for a person of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is unwished for, unwanted, disagreeable, to harm and to suffering. What is the reason for this? Because, monks, his view is evil.

"For a person of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action is accomplished and undertaken in accordance with that view, whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is wished for, wanted, agreeable, to welfare and to happiness. What is the reason for this? Because, monks, his view is excellent.

"Just as, monks, when a seed of sugarcane, or a seed of rice, or a seed of grape is planted in moist earth, whatever earth-essence it takes up and whatever water-essence it takes up, all that leads to pleasantness, sweetness, and natural deliciousness. What is the reason for this? Because, monks, the seed is excellent. Even so, monks, for a person of right view...etc.... for one who is rightly liberated, whatever bodily action is accomplished and undertaken in accordance with that view, whatever verbal action... whatever mental action is accomplished and undertaken in accordance with that view, whatever volition, whatever longing, whatever wish, whatever formations - all those states lead to what is wished for, wanted, agreeable, to welfare and to happiness. What is the reason for this? Because, monks, his view is excellent." Fourth.

5.

True Knowledge Discourse

105. "Monks, ignorance is the forerunner for the attainment of unwholesome states, followed by shamelessness and fearlessness of wrongdoing. For one who has gone to ignorance, monks, who lacks true knowledge, wrong view springs up; for one of wrong view, wrong intention springs up; for one of wrong intention, wrong speech springs up; for one of wrong speech, wrong action springs up; for one of wrong action, wrong livelihood springs up; for one of wrong livelihood, wrong effort springs up; for one of wrong effort, wrong mindfulness springs up; for one of wrong mindfulness, wrong concentration springs up; for one of wrong concentration, wrong knowledge springs up; for one of wrong knowledge, wrong liberation springs up.

"Monks, true knowledge is the forerunner for the attainment of wholesome states, followed by moral shame and fear of wrongdoing. For one who has attained true knowledge, monks, and is wise, right view springs up; for one of right view, right intention springs up; for one of right intention, right speech springs up; for one of right speech, right action springs up; for one of right action, right livelihood springs up; for one of right livelihood, right effort springs up; for one of right effort, right mindfulness springs up; for one of right mindfulness, right concentration springs up; for one of right concentration, right knowledge springs up; for one of right knowledge, right liberation springs up. Fifth.

6.

The Discourse on Wearing Away

106. "Monks, there are these ten grounds for wearing away. What are the ten? For one of right view, monks, wrong view is worn away; and the many evil unwholesome states that arise with wrong view as condition are worn away for them; and many wholesome states that arise with right view as condition reach fulfilment through development.

"For one of right intention, monks, wrong intention is worn away; And the many evil unwholesome states that arise with wrong intention as condition are worn away for them; And many wholesome states that arise with right intention as condition reach fulfilment through development.

For one of right speech, monks, wrong speech is worn away; And the many evil unwholesome states that arise with wrong speech as condition are worn away for them; And many wholesome states that arise with right speech as condition reach fulfilment through development.

For one of right action, monks, wrong action is worn away; And the many evil unwholesome states that arise with wrong action as condition are worn away for them; And many wholesome states that arise with right action as condition reach fulfilment through development.

For one of right livelihood, monks, wrong livelihood is worn away; And the many evil unwholesome states that arise with wrong livelihood as condition are worn away for them; And many wholesome states that arise with right livelihood as condition reach fulfilment through development.

For one of right effort, monks, wrong effort is worn away; And the many evil unwholesome states that arise with wrong effort as condition are worn away for them; And many wholesome states that arise with right effort as condition reach fulfilment through development.

For one of right mindfulness, monks, wrong mindfulness is worn away; And the many evil unwholesome states that arise with wrong mindfulness as condition are worn away for them; And many wholesome states that arise with right mindfulness as condition reach fulfilment through development.

For one of right concentration, monks, wrong concentration is worn away; And the many evil unwholesome states that arise with wrong concentration as condition are worn away for them; And many wholesome states that arise with right concentration as condition reach fulfilment through development.

For one of right knowledge, monks, wrong knowledge is worn away; And the many evil unwholesome states that arise with wrong knowledge as condition are worn away for them; And many wholesome states that arise with right knowledge as condition reach fulfilment through development.

"For one of right liberation, monks, wrong liberation is worn away; And the many evil unwholesome states that arise with wrong liberation as condition are worn away for them; And many wholesome states that arise with right liberation as condition reach fulfilment through development. These, monks, are the ten grounds for wearing away." Sixth.

7.

The Discourse on Washing

107. "Monks, there is in the southern regions what is called 'washing.' There is found food and drink and snacks and meals and what may be licked and what may be drunk and dancing and singing and music. There is indeed, monks, this washing; I do not say it does not exist. But that washing, monks, is low, vulgar, worldly, ignoble, unbeneficial; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna.

"But I, monks, shall teach the noble washing, the washing that leads exclusively to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, the washing by means of which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is that noble washing that leads exclusively to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, the washing by means of which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair?

"For one of right view, monks, wrong view is washed away; And the many evil unwholesome states that arise with wrong view as condition are washed away for them; and many wholesome states that arise with right view as condition reach fulfilment through development.

"For one of right intention, monks, wrong intention is washed away... etc... For one of right speech, monks, wrong speech is washed away... For one of right action, monks, wrong action is washed away... For one of right livelihood, monks, wrong livelihood is washed away... For one of right effort, monks, wrong effort is washed away... For one of right mindfulness, monks, wrong mindfulness is washed away... For one of right concentration, monks, wrong concentration is washed away... For one of right knowledge, monks, wrong knowledge is washed away... etc...

"For one of right liberation, monks, wrong liberation is washed away; And the many evil unwholesome states that arise with wrong liberation as condition are washed away for them; And many wholesome states that arise with right liberation as condition reach fulfilment through development. This, monks, is that noble washing that leads exclusively to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, the washing by means of which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair. Seventh.

8.

The Discourse on Physicians

108. "Monks, physicians give purgatives for afflictions arising from bile, for afflictions arising from phlegm, and for afflictions arising from wind. There is indeed, monks, this purgative; I do not say it does not exist. But that purgative, monks, both succeeds and fails.

"But I, monks, shall teach the noble purgative, the purgative that only succeeds and does not fail, the purgative by means of which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is that noble purgative, the purgative that only succeeds and does not fail, the purgative by means of which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair?

"For one of right view, monks, wrong view is detached; And the many evil unwholesome states that arise with wrong view as condition are detached for them; and many wholesome states that arise with right view as condition reach fulfilment through development.

"For one of right intention, monks, wrong intention is detached... etc... For one of right speech, monks, wrong speech is detached... For one of right action, monks, wrong action is detached... For one of right livelihood, monks, wrong livelihood is detached... For one of right effort, monks, wrong effort is detached... For one of right mindfulness, monks, wrong mindfulness is detached... For one of right concentration, monks, wrong concentration is detached... For one of right knowledge, monks, wrong knowledge is detached... etc...

"For one of right liberation, monks, wrong liberation is detached; And the many evil unwholesome states that arise with wrong liberation as condition are detached for them; And many wholesome states that arise with right liberation as condition reach fulfilment through development. This, monks, is that noble purgative, the purgative that only succeeds and does not fail, the purgative by means of which beings subject to birth are freed from birth...etc... are freed from sorrow, lamentation, suffering, displeasure, and despair." The eighth.

9.

The Discourse on Emetics

109. "Monks, physicians give emetics for afflictions arising from bile, for afflictions arising from phlegm, and for afflictions arising from wind. There is indeed, monks, this emetic; I do not say it does not exist. But that emetic, monks, both succeeds and fails.

"But I, monks, shall teach the noble emetic, the emetic that only succeeds and does not fail, the emetic by means of which beings subject to birth are freed from birth, beings subject to aging are freed from aging, beings subject to death are freed from death, beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair. Listen to it...etc...

"And what, monks, is that noble emetic, the emetic that only succeeds and does not fail, the emetic by means of which beings subject to birth are freed from birth...etc... beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair?

"For one of right view, monks, wrong view is vomited out; And the many evil unwholesome states that arise with wrong view as condition are vomited out for them; and many wholesome states that arise with right view as condition reach fulfilment through development.

"For one of right intention, monks, wrong intention is vomited out... etc... For one of right speech, monks, wrong speech is rejected... For one of right action, monks, wrong action is rejected... For one of right livelihood, monks, wrong livelihood is rejected... For one of right effort, monks, wrong effort is rejected... For one of right mindfulness, monks, wrong mindfulness is rejected... For one of right concentration, monks, wrong concentration is rejected... For one of right knowledge, monks, wrong knowledge is rejected... etc...

"For one of right liberation, monks, wrong liberation is rejected; And the many evil unwholesome states that arise with wrong liberation as condition are vomited out for them; And many wholesome states that arise with right liberation as condition reach fulfilment through development. This, monks, is that noble emetic, the emetic that only succeeds and does not fail, the emetic by means of which beings subject to birth are freed from birth...etc... are freed from sorrow, lamentation, suffering, displeasure, and despair." Ninth.

10.

The Discourse on Things to be Expelled

110. "Monks, there are these ten things to be expelled. What are the ten? For one of right view, monks, wrong view is expelled; And the many evil unwholesome states that arise with wrong view as condition are expelled for them; and many wholesome states that arise with right view as condition reach fulfilment through development.

"For one of right intention, monks, wrong intention is expelled... etc... For one of right speech, monks, wrong speech is expelled... For one of right action, monks, wrong action is expelled... For one of right livelihood, monks, wrong livelihood is expelled... For one of right effort, monks, wrong effort is expelled... For one of right mindfulness, monks, wrong mindfulness is expelled... For one of right concentration, monks, wrong concentration is expelled... For one of right knowledge, monks, wrong knowledge is expelled...

"For one of right liberation, monks, wrong liberation is expelled; And the many evil unwholesome states that arise with wrong liberation as condition are expelled for them; And many wholesome states that arise with right liberation as condition reach fulfilment through development. These, monks, are the ten things to be expelled." Tenth.

11.

First Discourse on One Beyond Training

111. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One -

"'One beyond training, one beyond training,' Venerable Sir, it is said. "To what extent, Venerable Sir, is a monk one beyond training?" "Here, monk, a monk is endowed with the right view of one beyond training, endowed with the right intention of one beyond training, endowed with the right speech of one beyond training, endowed with the right action of one beyond training, endowed with the right livelihood of one beyond training, endowed with the right effort of one beyond training, endowed with the right mindfulness of one beyond training, endowed with the right concentration of one beyond training, endowed with the right knowledge of one beyond training, endowed with the right liberation of one beyond training. This, monk, is how a monk is one beyond training." Eleventh.

12.

Second Discourse on One Beyond Training

112. "Monks, there are these ten qualities of one beyond training. What are the ten? The right view of one beyond training, the right intention of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, the right liberation of one beyond training - these, monks, are the ten qualities of one beyond training." Twelfth.

The Chapter on an Ascetic’s Perceptions, First.

Here is its summary -

2.

The Chapter on Paccorohaṇī

1.

First Discourse on Non-Teaching

113. "Monks, non-teaching and harm should be understood; and teaching and good should be understood. Having understood non-teaching and harm, and having understood teaching and good, one should practice according to the teaching, according to the good.

"And what, monks, are non-teaching and harm? wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation - this, monks, is called non-teaching and harm.

"And what, monks, are teaching and good? right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - this, monks, is called teaching and good.

"Monks, non-teaching and harm should be understood; and teaching and good should be understood. "Having understood non-teaching and harm, and having understood teaching and good, one should practice according to the teaching, according to the good" - when this was said, it was said with reference to this. First.

2.

Second Discourse on Non-Teaching

114. "Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.

"And what, monks, is non-teaching, what is teaching, what is harm, and what is good?

"Wrong view, monks, is non-teaching; right view is a principle; and the many evil unwholesome states that arise with wrong view as condition, this is harm; and many wholesome states that arise with right view as condition reach fulfilment through development, this is benefit.

"Wrong intention, monks, is unprincipled; right intention is teaching; and the many evil unwholesome states that arise with wrong intention as condition, this is harm; and many wholesome states that arise with right intention as condition reach fulfilment through development, this is good.

"Monks, wrong speech is non-teaching; right speech is a principle; and the many evil unwholesome states that arise with wrong speech as condition, this is harm; and many wholesome states that arise with right speech as condition reach fulfilment through development, this is benefit.

"Monks, wrong action is contrary to the teaching; right action is a principle; and the many evil unwholesome states that arise with wrong action as condition, this is harm; and many wholesome states that arise with right action as condition reach fulfilment through development, this is benefit.

"Monks, wrong livelihood is not the teaching; right livelihood is a principle; and the many evil unwholesome states that arise with wrong livelihood as condition, this is harm; and many wholesome states that arise with right livelihood as condition reach fulfilment through development, this is benefit.

"Monks, wrong effort is not the teaching; right effort is a principle; and the many evil unwholesome states that arise with wrong effort as condition, this is harm; and many wholesome states that arise with right effort as condition reach fulfilment through development, this is benefit.

"Monks, wrong mindfulness is not the teaching; right mindfulness is a principle; and the many evil unwholesome states that arise with wrong mindfulness as condition, this is harm; and many wholesome states that arise with right mindfulness as condition reach fulfilment through development, this is benefit.

"Monks, wrong concentration is wrong; right concentration is a principle; and the many evil unwholesome states that arise with wrong concentration as condition, this is harm; and many wholesome states that arise with right concentration as condition reach fulfilment through development, this is benefit.

"Monks, wrong knowledge is contrary to the teaching; Right knowledge is a principle; and the many evil unwholesome states that arise with wrong knowledge as condition, this is harm; and many wholesome states that arise with right knowledge as condition reach fulfilment through development, this is benefit.

"Monks, wrong liberation is not the teaching; right liberation is the Teaching; and the many evil unwholesome states that arise with wrong liberation as condition, this is harm; and many wholesome states that arise with right liberation as condition reach fulfilment through development, this is benefit.

"Monks, non-teaching and teaching should be understood; and harm and good should be understood. "Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good" - when this was said, it was said with reference to this. The second.

3.

Third Discourse on Non-Teaching

115. "Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

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 - 'Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.' 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 Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter. As the Venerable Ānanda explains it to us, so shall we remember it."

Then those monks approached the Venerable Ānanda; having approached, they exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda -

"Friend Ānanda, 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 - 'non-teaching... etc... one should practice accordingly."

"Friends, soon after the Blessed One had left, this occurred to us - "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 - 'non-teaching... etc... thus should one practise.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?'

"Friends, this occurred to us - "The Venerable Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter. As the Venerable Ānanda explains it to us, so shall we remember it." "Let the Venerable Ānanda explain it."

"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 approached the Blessed One and asked him about this matter. As the Blessed One would have explained it to you, so you should have remembered it."

"Indeed, friend Ānanda, 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 approached the Blessed One and asked him about this matter. As the Blessed One would have explained it to us, so we should have remembered it. But the Venerable Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda explain it without finding it troublesome."

"Then listen, friends, attend carefully; I shall speak." "Yes, friend," those monks replied to the Venerable Ānanda. Then the Venerable Ānanda said this -

"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 - 'Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.'

"And what, friends, is non-teaching, what is teaching, what is harm, and what is good?

"Wrong view, friend, is not the Teaching; right view is a principle; and the many evil unwholesome states that arise with wrong view as condition, this is harm; and many wholesome states that arise with right view as condition reach fulfilment through development, this is benefit.

"Wrong intention, friend, is not the Teaching; right intention is a principle... friend, wrong speech is contrary to the teaching; right speech is a principle... friend, wrong action is contrary to the teaching; right action is a principle... friend, wrong livelihood is contrary to the teaching; right livelihood is a principle... friend, wrong effort is contrary to the teaching; right effort is a principle... friend, wrong mindfulness is contrary to the teaching; right mindfulness is a principle... friend, wrong concentration is contrary to the teaching; right concentration is a principle... friend, wrong knowledge is contrary to the teaching; right knowledge is a principle...

Friend, wrong liberation is contrary to the teaching; right liberation is the Teaching; and the many evil unwholesome states that arise with wrong liberation as condition, this is harm; and many wholesome states that arise with right liberation as condition reach fulfilment through development, this is benefit.

"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 - "Monks, non-teaching and teaching should be understood...etc... 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, friends, you may approach the Blessed One and question him about this matter. As the Blessed One explains it to you, so you should remember it."

"Yes, friend," those monks replied and, having delighted in and approved of the Venerable Ānanda'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 -

"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 - "Monks, non-teaching should be understood...etc... so should it be acknowledged."

"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 - "Monks, non-teaching should be understood...etc... thus should one practise.' 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 Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter. As the Venerable Ānanda explains it to us, so shall we remember it."

"Then, Venerable Sir, we approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. Venerable Sir, the meaning was well explained to us by the Venerable Ānanda with these aspects, these terms, and these phrases."

"Good, good, monks! Monks, Ānanda is wise. Monks, Ānanda has great wisdom. If you had approached me and asked me about this meaning, monks, I would have explained it in exactly the same way that Ānanda has explained it. This indeed is the meaning of it, and thus should you remember it." Third.

4.

Discourse with Ajita

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

"Master Gotama, we have a fellow spiritual practitioner who is called a wise person. Thus five hundred states of mind were reflected upon, by which those belonging to other sects would know they were refuted, "We are refuted."

Then the Blessed One addressed the monks - "Do you remember, monks, the grounds for being wise?" "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to speak. Having heard it from the Blessed One, the monks will remember it."

"Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Here, monks, someone with an unrighteous doctrine overpowers and crushes another unrighteous doctrine, and thereby delights an unrighteous assembly. Then that unrighteous assembly becomes loud and noisy - "Indeed, sir, he is wise! Indeed, sir, he is wise!"

"Here again, monks, someone with an unrighteous doctrine overpowers and crushes a righteous doctrine, and thereby delights an unrighteous assembly. Then that unrighteous assembly becomes loud and noisy - "Indeed, sir, he is wise! Indeed, sir, he is wise!"

"Here again, monks, someone with an unrighteous doctrine overpowers and crushes both a righteous doctrine and an unrighteous doctrine, and thereby delights an unrighteous assembly. Then that unrighteous assembly becomes loud and noisy - "Indeed, sir, he is wise! Indeed, sir, he is wise!"

"Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.

"And what, monks, is non-teaching, what is teaching, what is harm, and what is good? Wrong view, monks, is non-teaching; right view is a principle; and the many evil unwholesome states that arise with wrong view as condition, this is harm; and many wholesome states that arise with right view as condition reach fulfilment through development, this is benefit.

"Wrong intention, monks, is unprincipled; right intention is a principle... monks, wrong speech is not the teaching; right speech is a principle... monks, wrong action is contrary to the teaching; right action is a principle... monks, wrong livelihood is not the teaching; right livelihood is a principle... monks, wrong effort is not the teaching; right effort is a principle... monks, wrong mindfulness is not the teaching; right mindfulness is a principle... monks, wrong concentration is not the teaching; right concentration is a principle... monks, wrong knowledge is contrary to the teaching; right knowledge is a principle.

"Monks, wrong liberation is not the teaching; right liberation is the Teaching; and the many evil unwholesome states that arise with wrong liberation as condition, this is harm; and many wholesome states that arise with right liberation as condition reach fulfilment through development, this is benefit.

"Monks, non-teaching and teaching should be understood; and harm and good should be understood. "Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good" - when this was said, it was said with reference to this. Fourth.

5.

The Discourse to Saṅgārava

117. Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Saṅgāravo said this to the Blessed One - "But Master Gotama, what is the near shore, what is the far shore?" "Wrong view, brahmin, is the near shore, right view is the far shore; wrong intention is the near shore, right intention is the far shore; wrong speech is the near shore, right speech is the far shore; wrong action is the near shore, right action is the far shore; wrong livelihood is the near shore, right livelihood is the far shore; wrong effort is the near shore, right effort is the far shore; wrong mindfulness is the near shore, right mindfulness is the far shore; wrong concentration is the near shore, right concentration is the far shore; wrong knowledge is the near shore, right knowledge is the far shore; wrong liberation is the near shore, right liberation is the far shore. This, brahmin, is the near shore, this is the far shore."

6.

The Discourse on the Near Shore

118. "Monks, I shall teach you the near shore and the far shore. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is the near shore, and what is the far shore? Wrong view is the near shore, right view is the far shore...etc... wrong liberation is the near shore, right liberation is the far shore. This, monks, is the near shore, this is the far shore."

7.

First Descent Discourse

119. Now on that occasion the brahmin Jāṇussoṇi, having bathed his head on the Uposatha day, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, was standing to one side not far from the Blessed One.

The Blessed One saw the brahmin Jāṇussoṇi standing to one side, having bathed his head on the Uposatha day, wearing a new pair of linen cloths, holding a handful of fresh kusa grass. Having seen the brahmin Jāṇussoṇi, he said this: "Why, brahmin, are you standing to one side, having bathed your head on the Uposatha day, wearing a new pair of linen cloths, holding a handful of fresh kusa grass? What is it today for the brahmin clan?" "Today, Master Gotama, is the Descent for the brahmin clan."

"But how, brahmin, does the Descent of the brahmins take place?" "Here, Master Gotama, on the day of the uposatha, brahmins, having bathed their heads, wearing a new pair of linen clothes, having smeared the earth with fresh cow dung and spread it with green kusa grass, make their bed between the boundary and the fire-house. They rise three times during that night and worship the fire with reverential salutation, saying: 'We make the Descent to the venerable one, we make the Descent to the venerable one.' And they gratify the fire with abundant ghee, oil, and butter. And when that night has passed, they satisfy the brahmins with excellent food, both hard and soft. Thus, Master Gotama, does the Descent of the brahmins take place."

"Differently indeed, brahmin, does the Descent of the brahmins take place, but in the noble discipline the Descent is quite different." "But how, Master Gotama, does the Descent take place in the noble discipline? It would be good if Master Gotama would teach me the Teaching about how the Descent takes place in the noble discipline."

"Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this -

"Here, brahmin, a noble disciple reflects thus: 'Wrong view has an evil result both in this very life and in the life to come.' Having reflected thus, he abandons wrong view; he withdraws from wrong view.

... Wrong intention has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong intention; he withdraws from wrong intention.

... Wrong speech has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong speech; he withdraws from wrong speech.

...Wrong action has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong action; he withdraws from wrong action.

...Wrong livelihood has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong livelihood; he withdraws from wrong livelihood.

...Wrong effort has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong effort; he withdraws from wrong effort.

...Wrong mindfulness has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong mindfulness; he descends from wrong mindfulness.

...Wrong concentration has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong concentration; he withdraws from wrong concentration.

...Wrong knowledge has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong knowledge; he withdraws from wrong knowledge.

'Wrong liberation has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong liberation; he descends from wrong liberation. "This, brahmin, is how the Descent takes place in the noble discipline."

"Different, Master Gotama, is the Descent of the brahmins, and different is the Descent in the noble discipline. And Master Gotama, the Descent of the brahmins is not worth a sixteenth part of the Descent in the noble discipline. Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Seventh.

8.

The Second Discourse on Descending

120. "Monks, I shall teach you the noble descent. Listen to it... And what, monks, is the noble descent? Here, monks, a noble disciple reflects thus: 'Wrong view has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong view; he withdraws from wrong view. Wrong intention has an evil result... wrong speech has... wrong action has... wrong livelihood has... wrong effort has... wrong mindfulness has... wrong concentration has... wrong knowledge has... wrong liberation has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong liberation; he descends from wrong liberation. This, monks, is called the noble descent." The eighth.

9.

The Discourse on the Forerunner

121. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn. Even so, monks, this is the forerunner, this is the precursor of wholesome states, that is: right view. For one of right view, monks, right intention springs up; for one of right intention, right speech springs up; right action springs up; for one of right action, right livelihood springs up; for one of right livelihood, right effort springs up; for one of right effort, right mindfulness springs up; for one of right mindfulness, right concentration springs up; for one of right concentration, right knowledge springs up; for one of right knowledge, right liberation springs up." Ninth.

10.

The Discourse on the Destruction of the Taints

122. "Monks, these ten things when developed and cultivated lead to the destruction of the taints. What are the ten? right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - these ten things, monks, when developed and cultivated lead to the destruction of the taints." Tenth.

The Chapter on Paccorohaṇī, Second.

Here is its summary -

3.

The Chapter on Purified

1.

First Discourse

123. "Monks, these ten things are pure and bright, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - these ten things, monks, are pure and bright, and they do not arise except through the discipline of the Fortunate One." First.

2.

Second Discourse

124. "Monks, these ten things arise when unarisen, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, arise when unarisen, and they do not arise except through the discipline of the Fortunate One." The second.

3.

Third Discourse

125. "Monks, these ten things are of great fruit and great benefit, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, are of great fruit and great benefit, and they do not arise except through the discipline of the Fortunate One." Third.

4.

Fourth Discourse

126. "Monks, these ten things have the removal of lust as their final goal, the removal of hatred as their final goal, the removal of delusion as their final goal, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, have the removal of lust as their final goal, the removal of hatred as their final goal, the removal of delusion as their final goal, and they do not arise except through the discipline of the Fortunate One." Fourth.

5.

Fifth Discourse

127. "Monks, these ten things lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, and they do not arise except through the discipline of the Fortunate One." Fifth.

6.

The Sixth Discourse

128. "Monks, these ten things when developed and cultivated arise when unarisen, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, when developed and cultivated arise when unarisen, and they do not arise except through the discipline of the Fortunate One." Sixth.

7.

Seventh Discourse

129. "Monks, these ten things when developed and cultivated bring great fruit and great benefit, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, when developed and cultivated bring great fruit and great benefit, and they do not arise except through the discipline of the Fortunate One." Seventh.

8.

The Eighth Discourse

130. "Monks, these ten things when developed and cultivated have the removal of lust as their final goal, the removal of hatred as their final goal, the removal of delusion as their final goal, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, when developed and cultivated have the removal of lust as their final goal, the removal of hatred as their final goal, the removal of delusion as their final goal, and they do not arise except through the discipline of the Fortunate One." The eighth.

9.

Ninth Discourse

131. "Monks, these ten things when developed and cultivated lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, and they do not arise except through the discipline of the Fortunate One. What are the ten? right view... etc... right liberation - these ten things, monks, when developed and cultivated lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, and they do not arise except through the discipline of the Fortunate One." Ninth.

10.

Tenth Discourse

132. "Monks, there are these ten kinds of wrongness. What are the ten? wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation - these, monks, are the ten kinds of wrongness." Tenth.

11.

Eleventh Discourse

133. "Monks, there are these ten kinds of rightness. What are the ten? right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - these, monks, are the ten kinds of rightness." Eleventh.

Third Chapter on Purified.

4.

The Chapter on Good

1.

Good Discourse

134. "Monks, I shall teach you what is good and what is not good. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is not good? wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation - this, monks, is called unrighteous. And what, monks, is righteous? right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - this, monks, is called righteous." First.

2.

The Discourse on the Noble Teaching

135. "Monks, I shall teach you the noble teaching and the ignoble teaching. Listen to it...etc... And what, monks, is the ignoble teaching? Wrong view...etc... wrong liberation - this, monks, is called the ignoble teaching. And what, monks, is the noble teaching? right view... etc... right liberation - this, monks, is called the noble teaching." The second.

3.

The Discourse on the Unwholesome

136. "Monks, I shall teach you the unwholesome and the wholesome. Listen to it...etc... And what, monks, is the unwholesome? Wrong view...etc... wrong liberation - this, monks, is called the unwholesome. And what, monks, is the wholesome? right view... etc... right liberation - this, monks, is called the wholesome." Third.

4.

Discourse on Good

137. "Monks, I shall teach you what is good and what is harmful. Listen to it...etc... And what, monks, is harmful? Wrong view...etc... wrong liberation - this, monks, is called harmful. And what, monks, is good? right view... etc... right liberation - this, monks, is called good." Fourth.

5.

Discourse on Teaching

138. "Monks, I shall teach you teaching and non-teaching. Listen to it...etc... And what, monks, is non-teaching? Wrong view...etc... wrong liberation - this, monks, is called non-teaching. And what, monks, is teaching? right view... etc... right liberation - this, monks, is called teaching." Fifth.

6.

The Discourse on the Tainted

139. "Monks, I shall teach you the tainted and the taintless Teaching. Listen to it...etc... And what, monks, is the tainted Teaching? Wrong view...etc... wrong liberation - this, monks, is called the tainted Teaching. And what, monks, is the taintless Teaching? right view... etc... right liberation - this, monks, is called the taintless Teaching." Sixth.

7.

The Discourse on the Blameworthy

140. "Monks, I shall teach you the blameworthy Teaching and the blameless Teaching. Listen to it...etc... And what, monks, is the blameworthy Teaching? Wrong view...etc... wrong liberation - this, monks, is called the blameworthy Teaching. And what, monks, is the blameless Teaching? right view... etc... right liberation - this, monks, is called the blameless Teaching." Seventh.

8.

The Discourse on What Causes Remorse

141. "Monks, I shall teach you the Teaching that causes remorse and the Teaching that does not cause remorse. Listen to it...etc... And what, monks, is the Teaching that causes remorse? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that causes remorse. And what, monks, is the Teaching that does not cause remorse? right view... etc... right liberation - this, monks, is called the Teaching that does not cause remorse." The eighth.

9.

The Discourse on Leading to Accumulation

142. "Monks, I shall teach you the Teaching that leads to accumulation and the Teaching that leads to diminution. Listen to it...etc... And what, monks, is the Teaching that leads to accumulation? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that leads to accumulation. And what, monks, is the Teaching that leads to diminution? right view... etc... right liberation - this, monks, is called the Teaching that leads to diminution." Ninth.

10.

Discourse on What Brings Suffering

143. "Monks, I shall teach you the Teaching that brings suffering and the Teaching that brings happiness. Listen to it...etc... And what, monks, is the Teaching that brings suffering? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that brings suffering. And what, monks, is the Teaching that brings happiness? right view... etc... right liberation - this, monks, is called the Teaching that brings happiness." Tenth.

11.

Teaching on Painful Results

144. "Monks, I shall teach you the Teaching that results in suffering and the Teaching that results in happiness. Listen to it...etc... And what, monks, is the Teaching that results in suffering? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that results in suffering. And what, monks, is the Teaching that results in happiness? right view... etc... right liberation - this, monks, is called the Teaching that results in happiness." Eleventh.

Fourth Chapter on Good.

5.

The Chapter on the Noble

1.

The Discourse on the Noble Path

145. "Monks, I shall teach you the Teaching on the noble path and the ignoble path. Listen to it...etc... And what, monks, is the ignoble path? Wrong view...etc... wrong liberation - this, monks, is called the ignoble path. And what, monks, is the noble path? right view... etc... right liberation - this, monks, is called the noble path." First.

2.

Discourse on the Dark Path

146. "Monks, I shall teach you the Teaching on the dark path and the bright path. Listen to it...etc... And what, monks, is the dark path? Wrong view...etc... wrong liberation - this, monks, is called the dark path. And what, monks, is the bright path? right view... etc... right liberation - this, monks, is called the bright path." The second.

3.

Discourse on the True Teaching

147. "Monks, I shall teach you the true Teaching and the false teaching. Listen to it...etc... And what, monks, is the false teaching? Wrong view...etc... wrong liberation - this, monks, is called the false teaching. And what, monks, is the true Teaching? right view... etc... right liberation - this, monks, is called the true Teaching." Third.

4.

Discourse on the Qualities of a True Person

148. "Monks, I shall teach you the qualities of a true person and the qualities of an untrue person. Listen to it...etc... And what, monks, are the qualities of an untrue person? Wrong view...etc... wrong liberation - this, monks, is called the qualities of an untrue person. And what, monks, are the qualities of a true person? right view... etc... right liberation - this, monks, is called the qualities of a true person." Fourth.

5.

The Discourse on What Should Be Aroused

149. "Monks, I shall teach you the Teaching that should be aroused and that should not be aroused. Listen to it...etc... And what, monks, is the Teaching that should not be aroused? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that should not be aroused. And what, monks, is the Teaching that should be aroused? right view... etc... right liberation - this, monks, is called the Teaching that should be aroused." Fifth.

6.

The Discourse on What Should Be Pursued

150. "Monks, I shall teach you the Teaching that should be pursued and that should not be pursued. Listen to it...etc... And what, monks, is the Teaching that should not be pursued? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that should not be pursued. And what, monks, is the Teaching that should be pursued? right view... etc... right liberation - this, monks, is called the Teaching that should be pursued." Sixth.

7.

The Discourse on What Should Be Developed

151. "Monks, I shall teach you the Teaching that should be developed and that should not be developed. Listen to it...etc... And what, monks, is the Teaching that should not be developed? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that should not be developed. And what, monks, is the Teaching that should be developed? right view... etc... right liberation - this, monks, is called the Teaching that should be developed." Seventh.

8.

The Discourse on What Should Be Cultivated

152. "Monks, I shall teach you the Teaching that should be cultivated and the Teaching that should not be cultivated. Listen to it...etc... And what, monks, is the Teaching that should not be cultivated? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that should not be cultivated. And what, monks, is the Teaching that should be cultivated? right view... etc... right liberation - this, monks, is called the Teaching that should be cultivated." The eighth.

9.

The Discourse on What Should Be Recollected

153. "Monks, I shall teach you the Teaching that should be recollected and the Teaching that should not be recollected. Listen to it...etc... And what, monks, is the Teaching that should not be recollected? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that should not be recollected. And what, monks, is the Teaching that should be recollected? right view... etc... right liberation - this, monks, is called the Teaching that should be recollected." Ninth.

10.

Discourse on What Should Be Realised

154. "Monks, I shall teach you the Teaching that should be realised and that should not be realised. Listen to it...etc... And what, monks, is the Teaching that should not be realised? Wrong view...etc... wrong liberation - this, monks, is called the Teaching that should not be realised. And what, monks, is the Teaching that should be realised? right view... etc... right liberation - this, monks, is called the Teaching that should be realised." Tenth.

The Chapter on the Noble, Fifth.

The Third Fifty is finished.

4.

The Fourth Fifty

1.

The Chapter on Persons

1.

The Discourse on Who Should Be Associated With

155. "Monks, a person possessed of ten qualities should not be associated with. What are these ten? One has wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation - Monks, a person possessed of these ten qualities should not be associated with.

"Monks, a person possessed of ten qualities should be associated with. What are these ten? One has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - Monks, a person possessed of these ten qualities should be associated with."

2-12.

Suttas on Those to be Associated with, Etc.

156-166. "Monks, a person possessed of ten qualities should not be associated with...etc... should be associated with...etc... should not be attended to... should be attended to...etc... is not worthy of honour... is worthy of honour...etc... is not praiseworthy... is praiseworthy...etc... is irreverent... is reverent...etc... is not deferential... is deferential...etc... is not successful... is successful...etc... does not become purified... becomes purified...etc... does not overcome conceit... overcomes conceit...etc... does not grow in wisdom... grows in wisdom...etc...

"Generates much demerit... generates much merit. What are these ten? One has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation - monks, a person possessed of these ten qualities generates much merit."

The Chapter on Persons, First.

2.

The Chapter on Jāṇussoṇi

1.

The Discourse on the Brahmanical Descent

167. Now on that occasion the brahmin Jāṇussoṇi, having bathed his head on the Uposatha day, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, was standing to one side not far from the Blessed One.

The Blessed One saw the brahmin Jāṇussoṇi standing to one side, having bathed his head on the Uposatha day, wearing a new pair of linen cloths, holding a handful of fresh kusa grass. Having seen the brahmin Jāṇussoṇi, he said this: "Why, brahmin, are you standing to one side, having bathed your head on the Uposatha day, wearing a new pair of linen cloths, holding a handful of fresh kusa grass? What is it today for the brahmin clan?" "Today, Master Gotama, is the Descent for the brahmin clan."

"But how, brahmin, does the Descent of the brahmins take place?" "Here, Master Gotama, on the day of the uposatha, brahmins, having bathed their heads, wearing a new pair of linen clothes, having smeared the earth with fresh cow dung and spread it with green kusa grass, make their bed between the boundary and the fire-house. They rise three times during that night and worship the fire with reverential salutation, saying: 'We make the Descent to the venerable one, we make the Descent to the venerable one.' And they gratify the fire with abundant ghee, oil, and butter. And when that night has passed, they satisfy the brahmins with excellent food, both hard and soft. Thus, Master Gotama, does the Descent of the brahmins take place."

"Differently indeed, brahmin, does the Descent of the brahmins take place, but in the noble discipline the Descent is quite different." "But how, Master Gotama, does the Descent take place in the noble discipline? It would be good if Master Gotama would teach me the Teaching about how the Descent takes place in the noble discipline."

"Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Jāṇussoṇi replied to the Blessed One. The Blessed One said this -

"Here, brahmin, a noble disciple reflects thus: 'The destruction of life has an evil result both in this very life and in the life to come.' Having reflected thus, he abandons the destruction of life; he withdraws from the destruction of life.

...Taking what is not given has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons taking what is not given; he withdraws from taking what is not given.

...Sexual misconduct has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons sexual misconduct; he withdraws from sexual misconduct.

...False speech has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons false speech; he withdraws from false speech.

...Divisive speech has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons divisive speech; he abstains from divisive speech.

...Harsh speech has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons harsh speech; he abstains from harsh speech.

...Idle chatter has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons idle chatter; descends from idle chatter.

...Covetousness has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons covetousness; he withdraws from covetousness.

...Ill will has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons ill will; he withdraws from ill will.

...Wrong view has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons wrong view; he withdraws from wrong view. "This, brahmin, is how the Descent takes place in the noble discipline."

"Different, Master Gotama, is the Descent of the brahmins, and different is the Descent in the noble discipline. And Master Gotama, the Descent of the brahmins is not worth a sixteenth part of the Descent in the noble discipline. Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." First.

2.

The Discourse on the Noble Descent

168. "Monks, I shall teach you the noble descent. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is the noble descent? Here, monks, a noble disciple reflects thus: 'The destruction of life has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons the destruction of life; he withdraws from the destruction of life.

... 'Taking what is not given has an evil result - both in this very life and in the life to come. Having reflected thus, he abandons taking what is not given; he withdraws from taking what is not given.

... 'Sexual misconduct has an evil result...etc... he withdraws from sexual misconduct.

... 'False speech has an evil result...etc... he withdraws from false speech.

... 'Divisive speech has an evil result...etc... he abstains from divisive speech.

... 'Harsh speech has an evil result...etc... he abstains from harsh speech.

... 'Idle chatter has an evil result...etc... descends from idle chatter.

... 'Covetousness has an evil result...etc... he withdraws from covetousness.

... 'Ill will has an evil result...etc... he withdraws from ill will.

"And what, monks, is the noble descent? Here, monks, a noble disciple reflects thus: 'Wrong view has an evil result both in this very life and in the life to come.' Having reflected thus, he abandons wrong view; he withdraws from wrong view. This, monks, is called the noble descent." The second.

3.

The Discourse to Saṅgārava

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

"But Master Gotama, what is the near shore, what is the far shore?" "The destruction of life, brahmin, is the near shore, abstinence from the destruction of life is the far shore. Taking what is not given, brahmin, is the near shore, abstinence from taking what is not given is the far shore. Sexual misconduct is the near shore, abstinence from sexual misconduct is the far shore. False speech is the near shore, abstinence from false speech is the far shore. Divisive speech is the near shore, abstinence from divisive speech is the far shore. Harsh speech is the near shore, abstinence from harsh speech is the far shore. Idle chatter is the near shore, abstinence from idle chatter is the far shore. Covetousness is the near shore, non-covetousness is the far shore. Ill will is the near shore, non-ill will is the far shore. Wrong view is the near shore, right view is the far shore. This, brahmin, is the near shore, this is the far shore."

4.

The Near Shore Sutta

170. "Monks, I shall teach you the near shore and the far shore. Listen to it...etc... And what, monks, is the near shore, and what is the far shore? The destruction of life, monks, is the near shore, abstinence from the destruction of life is the far shore. Taking what is not given is the near shore, abstinence from taking what is not given is the far shore. Sexual misconduct is the near shore, abstinence from sexual misconduct is the far shore. False speech is the near shore, abstinence from false speech is the far shore. Divisive speech is the near shore, abstinence from divisive speech is the far shore. Harsh speech is the near shore, abstinence from harsh speech is the far shore. Idle chatter is the near shore, abstinence from idle chatter is the far shore. Covetousness is the near shore, non-covetousness is the far shore. Ill will is the near shore, non-ill will is the far shore. Wrong view is the near shore, right view is the far shore. This, monks, is the near shore, this is the far shore."

5.

First Discourse on Non-Teaching

171. "Monks, non-teaching and harm should be understood; and teaching and good should be understood. Having understood non-teaching and harm, and having understood teaching and good, one should practice according to the teaching, according to the good.

"And what, monks, are non-teaching and harm? The destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view - this, monks, is called non-teaching and harm.

"And what, monks, are teaching and good? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter, non-covetousness, non-ill will, right view - this, monks, is called teaching and good.

"Monks, non-teaching and harm should be understood; and teaching and good should be understood. "Having understood non-teaching and harm, and having understood teaching and good, one should practice according to the teaching, according to the good" - when this was said, it was said with reference to this. Fifth.

6.

Second Discourse on Non-Teaching

172. "Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

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 - 'Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.' 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. As the Venerable Mahākaccāna explains it to us, so shall we remember it."

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 - 'Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.'

"Friends, 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 - "Monks, non-teaching...etc... thus should one practise.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?'

"Friends, this occurred to us - '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. As the Venerable Mahākaccāna explains it to us, so shall we remember it." "Let the Venerable Mahākaccāna explain it."

"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 approached the Blessed One and asked him 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 approached the Blessed One and asked him 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. 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. Then the Venerable Mahākaccāna said this:

"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 - "Monks, non-teaching should be understood...etc... one should practice accordingly."

"And what, friend, is non-teaching; And what is teaching? And what is harm, and what is good? "The destruction of life, friend, is non-teaching; abstinence from the destruction of life is teaching; and the many evil unwholesome states that arise with the destruction of life as condition, this is harm; and many wholesome states that arise with abstinence from the destruction of life as condition reach fulfilment through development, this is good.

"Taking what is not given, friend, is non-teaching; Abstinence from taking what is not given is the teaching; and the many evil unwholesome states that arise with taking what is not given as condition, this is harm; and many wholesome states that arise with abstinence from taking what is not given as condition reach fulfilment through development, this is benefit.

"Sexual misconduct, friend, is contrary to the teaching; Abstinence from sexual misconduct is a teaching; and the many evil unwholesome states that arise with sexual misconduct as condition, this is harm; and many wholesome states that arise with abstinence from sexual misconduct as condition reach fulfilment through development, this is benefit.

"False speech, friend, is not the teaching; Abstinence from false speech is a wholesome state; and the many evil unwholesome states that arise with false speech as condition, this is harm; and many wholesome states that arise with abstinence from false speech as condition reach fulfilment through development, this is benefit.

"Divisive speech, friend, is unwholesome; abstinence from divisive speech is the teaching; and the many evil unwholesome states that arise with divisive speech as condition, this is harm; and many wholesome states that arise with abstinence from divisive speech as condition reach fulfilment through development, this is benefit.

"Harsh speech, friend, is unwholesome; abstinence from harsh speech is the teaching; and the many evil unwholesome states that arise with harsh speech as condition, this is harm; and many wholesome states that arise with abstinence from harsh speech as condition reach fulfilment through development, this is benefit.

"Idle chatter, friend, is contrary to the teaching; abstinence from idle chatter is a wholesome thing; and the many evil unwholesome states that arise with idle chatter as condition, this is harm; and many wholesome states that arise with abstinence from idle chatter as condition reach fulfilment through development, this is benefit.

"Covetousness, friend, is unwholesome; Non-covetousness is a wholesome thing; and the many evil unwholesome states that arise with covetousness as condition, this is harm; and many wholesome states that arise with non-covetousness as condition reach fulfilment through development, this is benefit.

"Friend, ill will is contrary to the teaching; non-ill will is the Teaching; and the many evil unwholesome states that arise with ill will as condition, this is harm; and many wholesome states that arise with non-ill will as condition reach fulfilment through development, this is benefit.

"Wrong view, friend, is not the Teaching; right view is a principle; and the many evil unwholesome states that arise with wrong view as condition, this is harm; and many wholesome states that arise with right view as condition reach fulfilment through development, this is benefit.

"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 - "Monks, non-teaching should be understood...etc... one should practice accordingly." 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, friends, 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."

"Yes, friend," those monks replied and, 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 - "Monks, non-teaching should be understood...etc... one should practice accordingly."

"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 - "Monks, non-teaching should be understood...etc... one should practice accordingly." 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. 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. As the Venerable Mahākaccāna explains it to us, so shall we remember it."

"Then, Venerable Sir, we approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. Venerable Sir, the meaning was well explained to us by the Venerable Mahākaccāna with these syllables, these terms, and these phrases."

"Good, good, monks! "Monks, Mahākaccāna is wise. Monks, Mahākaccāna has great wisdom. If you had approached me and 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. And thus should you remember it." Sixth.

7.

Third Discourse on Non-Teaching

173. "Monks, non-teaching and teaching should be understood; and harm and good should be understood. Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good.

"And what, monks, is non-teaching, and what is teaching; And what is harm, and what is good? The destruction of life, monks, is non-teaching; abstinence from the destruction of life is teaching; and the many evil unwholesome states that arise with the destruction of life as condition, this is harm; and many wholesome states that arise with abstinence from the destruction of life as condition reach fulfilment through development, this is good.

"Taking what is not given, monks, is non-teaching; abstinence from taking what is not given is the teaching... sexual misconduct, monks, is non-teaching; abstinence from sexual misconduct is the teaching... false speech, monks, is non-teaching; abstinence from false speech is the teaching... divisive speech, monks, is non-teaching; abstinence from divisive speech is the teaching... harsh speech, monks, is non-teaching; abstinence from harsh speech is the teaching... idle chatter, monks, is non-teaching; abstinence from idle chatter is the teaching... covetousness, monks, is non-teaching; non-covetousness is the teaching... ill will, monks, is non-teaching; non-ill will is the teaching...

"Wrong view, monks, is non-teaching; right view is a principle; and the many evil unwholesome states that arise with wrong view as condition, this is harm; and many wholesome states that arise with right view as condition reach fulfilment through development, this is benefit.

"Monks, non-teaching and teaching should be understood; and harm and good should be understood. "Having understood non-teaching and teaching, and having understood harm and good, one should practice according to the teaching, according to the good" - when this was said, it was said with reference to this. Seventh.

8.

Action as Source Discourse

174. "Monks, I say that the destruction of life is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that taking what is not given is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that sexual misconduct is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that false speech is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that divisive speech is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that harsh speech is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that idle chatter is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that covetousness is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that ill will is threefold - rooted in greed, rooted in hatred, and rooted in delusion.

"Monks, I say that wrong view is threefold - rooted in greed, rooted in hatred, and rooted in delusion. Thus, monks, greed is the source and origin of action, hatred is the source and origin of action, delusion is the source and origin of action. With the destruction of greed comes the extinction of the source of action, with the destruction of hatred comes the extinction of the source of action, with the destruction of delusion comes the extinction of the source of action." The eighth.

9.

The Discourse on Avoidance

175. "This Teaching, monks, is with avoidance, this Teaching is not without avoidance. And how, monks, is this Teaching with avoidance, this Teaching not without avoidance? For one who destroys life, monks, abstinence from the destruction of life is the avoidance. For one who takes what is not given, monks, abstinence from taking what is not given is the avoidance. For one who engages in sexual misconduct, monks, abstinence from sexual misconduct is the avoidance. For one who speaks falsely, monks, abstinence from false speech is the avoidance. For one who speaks divisively, monks, abstinence from divisive speech is the avoidance. For one who speaks harshly, monks, abstinence from harsh speech is the avoidance. For one who gossips, monks, abstinence from idle chatter is the avoidance. For one who is covetous, monks, non-covetousness is the avoidance. For one with a mind of ill will, monks, non-ill will is the avoidance. For one of wrong view, monks, right view is the avoidance. This, monks, is how this Teaching is with avoidance, this Teaching is not without avoidance." Ninth.

10.

Discourse on Cunda

176. Thus have I heard - On one occasion the Blessed One was dwelling at Pāvā in the Mango Grove of Cunda, the metalsmith's son. Then Cunda the smith's son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Cunda the metalsmith's son was seated to one side, the Blessed One said this to him - "Whose purities do you approve of, Cunda?" "Venerable Sir, the brahmins of the western region, carrying water pots, wearing wreaths of water plants, tending the sacred fire, immersing themselves in water, prescribe purities; I approve of their purities."

"But how, Cunda, do the brahmins of the western region, carrying water pots, wearing wreaths of water plants, tending the sacred fire, immersing themselves in water, prescribe purities?" "Here, Venerable Sir, the brahmins of the western region, carrying water pots, wearing wreaths of water plants, tending the sacred fire, immersing themselves in water. They instruct their disciples thus: 'Come, good man, having risen early from your bed, you should touch the earth; if you do not touch the earth, you should touch fresh cow dung; if you do not touch fresh cow dung, you should touch green grass; if you do not touch green grass, you should tend the fire; if you do not tend the fire, you should venerate the sun with joined palms; if you do not venerate the sun with joined palms, you should immerse yourself in water three times in the evening.' Thus, Venerable Sir, the brahmins of the western region, carrying water pots, wearing wreaths of water plants, tending the sacred fire, immersing themselves in water, prescribe purities; I approve of their purities."

"Differently indeed, Cunda, do the brahmins of the western region, carrying water pots, wearing wreaths of water plants, tending the sacred fire, immersing themselves in water, prescribe purities, but purity in the noble discipline is quite different." "But how, Venerable Sir, is there purity in the noble discipline? "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching about how there is purity in the noble discipline."

"Then listen, Cunda, attend carefully, I shall speak." "Yes, Venerable Sir," Cunda the metalsmith's son replied to the Blessed One. The Blessed One said this -

"There is, Cunda, threefold bodily impurity; there is fourfold impurity by speech; there is threefold impurity by mind.

"And how, Cunda, is there threefold bodily impurity? "Here, Cunda, someone destroys life, is cruel, bloody-handed, given to killing and slaying, merciless towards all living beings.

"One takes what is not given. That which is another's wealth and property, whether in village or forest, taking what is not given through what is reckoned as theft.

"One engages in sexual misconduct. He engages in misconduct with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Teaching, who have a husband, who are protected by law, even with those who are garlanded as a token of betrothal. This, Cunda, is how there is threefold bodily impurity.

"And how, Cunda, is there fourfold impurity by speech? Here, Cunda, someone speaks falsely. When brought to a council, assembly, midst of relatives, guild, or royal court and questioned as a witness: 'Come, good man, tell what you know,' not knowing he says 'I know,' or knowing he says 'I do not know'; not seeing he says 'I see,' or seeing he says 'I do not see.' Thus for his own sake or for another's sake or for some small material reward he speaks deliberate falsehood.

He speaks divisive speech. Having heard something here, he repeats it elsewhere to divide these people, or having heard something elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, a promoter of those who are divided, rejoicing in conflict, delighting in conflict, taking delight in conflict, he is a speaker of words that create conflict.

"He speaks harsh speech. He speaks such words as are rough, harsh, bitter to others, offensive to others, bordering on anger, not conducive to concentration.

He engages in idle chatter, speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks contrary to the Teaching and the discipline; He speaks words not worth treasuring, untimely, unreasonable, undefined, not connected with the goal. This, Cunda, is how there is fourfold impurity by speech.

"And how, Cunda, is there threefold impurity by mind? Here, Cunda, someone is covetous. He covets another's wealth and property - 'Oh, may what belongs to another be mine!'

"One has a malevolent mind with corrupt intentions - 'Let these beings be killed, bound, destroyed, annihilated, or let them not exist.'

"One has wrong view, with distorted vision - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, Cunda, is how there is threefold mental impurity.

"These, Cunda, are the ten unwholesome courses of action. "Cunda, even if one possessed of these ten unwholesome courses of action touches the earth having risen early from one's bed, one is still impure; even if one does not touch the earth, one is still impure.

Even if one touches fresh cow dung, one is still impure; even if one does not touch fresh cow dung, one is still impure.

Even if one touches green grass, one is still impure; even if one does not touch green grass, one is still impure.

Even if one tends a fire, one is still impure; even if one does not tend a fire, one is still impure.

Even if one reverentially salutes the sun with joined palms, one is still impure; even if one does not reverentially salute the sun with joined palms, one is still impure.

Even if one descends into the water three times evening and morning, one is still impure; even if one does not descend into the water three times evening and morning, one is still impure. What is the reason for this? Cunda, these ten unwholesome courses of action are impure and make one impure.

Moreover, Cunda, because of being possessed of these ten unwholesome courses of action, hell appears, the animal realm appears, the domain of ghosts appears, or any other bad destinations.

"There is, Cunda, threefold bodily purity; there is fourfold purity of speech; there is threefold mental purity.

"And how, Cunda, is there threefold bodily purity? Here, Cunda, someone having abandoned the destruction of life, 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. That which is another's wealth and property, whether in village or forest, he does not take what is not given through what is reckoned as theft.

Having abandoned sexual misconduct, he abstains from sexual misconduct with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Teaching, who have a husband, who are protected by law, even with those who are garlanded as a token of betrothal. This, Cunda, is how there is threefold bodily purity.

"And how, Cunda, is there fourfold purity by speech? Here, Cunda, someone having abandoned false speech, abstains from false speech. When brought to a council, assembly, midst of relatives, guild, or royal court and questioned as a witness: 'Come, good man, tell what you know,' not knowing he says 'I do not know,' or knowing he says 'I know,' not seeing he says 'I do not see,' or seeing he says 'I see.' Thus for his own sake or for another's sake or for some small material reward he does not speak deliberate falsehood.

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. This, Cunda, is how there is fourfold purity by speech.

"And how, Cunda, is there threefold purity by mind? Here, Cunda, someone is not covetous. He does not covet another's wealth and property - 'Oh, may what belongs to another be mine!'

"He has a non-malevolent mind with uncorrupt intentions - 'May these beings be free from animosity, free from affliction, free from trouble, and may they maintain themselves in happiness.'

"He has right view, with undistorted vision - 'There is what is given, what is offered, what is sacrificed, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, Cunda, is how there is threefold mental purity.

"These, Cunda, are the ten wholesome courses of action. "Cunda, even if one possessed of these ten wholesome courses of action touches the earth having risen early from one's bed, one is pure; even if one does not touch the earth, one is pure.

Even if one touches fresh cow dung, one is pure; even if one does not touch fresh cow dung, one is pure.

Even if one touches green grass, one is pure; even if one does not touch green grass, one is pure.

Even if one tends a fire, one is pure; even if one does not tend a fire, one is pure.

Even if one reverentially salutes the sun with joined palms, one is pure; even if one does not reverentially salute the sun with joined palms, one is pure.

Even if one descends into the water three times evening and morning, one is pure; even if one does not descend into the water three times evening and morning, one is pure. What is the reason for this? Cunda, these ten wholesome courses of action are pure and make one pure.

Moreover, Cunda, because of being possessed of these ten wholesome courses of action, deities appear, human beings appear, or any other good destinations.

When this was said, Cunda the smith's son said this to the Blessed One - "Excellent, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." Tenth.

11.

The Discourse to Jāṇussoṇi

177. 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 -

"We, Master Gotama, are called brahmins. "We give gifts, we make offerings - 'May this gift accrue to our departed relatives and blood relations, may our departed relatives and blood relations partake of this gift.' "But Master Gotama, does that gift accrue to departed relatives and blood relations; do those departed relatives and blood relations partake of that gift?" "In a possible case, brahmin, it accrues, not in an impossible case."

"But Master Gotama, what is the possible case, what is the impossible case?" "Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, gossips, is covetous, has a mind of ill will, is of wrong view. With the breaking up of the body, after death, he is reborn in hell. He sustains himself there and continues there with whatever is the nutriment of beings in hell. This too, brahmin, is an impossibility where, when one is established, that gift does not bring benefit.

"Here too, brahmin, someone destroys life... etc... has wrong view. With the breaking up of the body, after death, he is reborn in the animal realm. He sustains himself there and continues there with whatever is the nutriment of beings in the animal realm. This too, brahmin, is an impossibility where, when one is established, that gift does not bring benefit.

"Here too, brahmin, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view. With the breaking up of the body, after death, he is reborn in the company of human beings. He sustains himself there and continues there with whatever is the nutriment of human beings. This too, brahmin, is an impossibility where, when one is established, that gift does not bring benefit.

"Here too, brahmin, someone abstains from the destruction of life... etc... has right view. With the breaking up of the body, after death, he is reborn in the company of the devas. He sustains himself there and continues there with whatever is the nutriment of devas. This too, brahmin, is an impossibility where, when one is established, that gift brings benefit.

"Here too, brahmin, someone destroys life... etc... has wrong view. With the breaking up of the body, after death, he is reborn in the domain of ghosts. He sustains himself there and continues there with whatever is the nutriment of beings in the domain of ghosts, or with whatever his friends, companions, relatives, and kinsmen give from here, by that he sustains himself there, by that he continues there. This, brahmin, is the possible case where, when one is established, that gift brings benefit."

"But Master Gotama, if that deceased relative has not been reborn in that state, who consumes that gift?" "Other departed relatives and blood relations of his, brahmin, who have been reborn in that state, they partake of that gift."

"But Master Gotama, if that deceased relative has not been reborn in that state and other deceased relatives and blood relations have not been reborn in that state, who consumes that gift?" "It is impossible, brahmin, it cannot happen that over this long time that state would be devoid of deceased relatives and blood relations. Moreover, brahmin, the giver is not without fruit."

"Does Master Gotama speak of a possibility even in an impossible case?" "I declare, brahmin, what is impossible too. Here, brahmin, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, gossips, is covetous, has a mind of ill will, is of wrong view; he is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. With the breaking up of the body, after death, he is reborn in the company of elephants. There he becomes a receiver of food, drink, garlands, and various ornaments.

"Because, brahmin, here he was a destroyer of life, a taker of what is not given, one who engaged in sexual misconduct, a speaker of false speech, a speaker of divisive speech, a speaker of harsh speech, a gossip, covetous, with a mind of ill will, of wrong view, by that he is reborn in the company of elephants with the breaking up of the body, after death. And because he is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps, by that he becomes a receiver there of food, drink, garlands, and various ornaments.

"Here too, brahmin, someone destroys life... etc... has wrong view. He is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. With the breaking up of the body, after death, he is reborn in the company of horses...etc... he is reborn in the company of cattle...etc... he is reborn in the company of dogs. There he becomes a receiver of food, drink, garlands, and various ornaments.

"Because, brahmin, here he destroys life...etc... of wrong view, by that with the breaking up of the body, after death, he is reborn in the company of dogs. And because he is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps, by that he becomes a receiver there of food, drink, garlands, and various ornaments.

"Here too, brahmin, someone abstains from the destruction of life... etc... has right view. He is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. With the breaking up of the body, after death, he is reborn in the company of human beings. There he becomes a receiver of the five human cords of sensual pleasure.

"Because, brahmin, here he abstains from the destruction of life...etc... of right view, by that with the breaking up of the body, after death, he is reborn in the company of human beings. And because he is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps, by that he becomes a receiver there of the five human cords of sensual pleasure.

"Here too, brahmin, someone abstains from the destruction of life... etc... has right view. He is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. With the breaking up of the body, after death, he is reborn in the company of the devas. There he becomes a receiver of the five divine cords of sensual pleasure.

"Because, brahmin, here he abstains from the destruction of life...etc... of right view, by that with the breaking up of the body, after death, he is reborn in the company of the devas. And because he is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps, by that he becomes a receiver there of the five divine cords of sensual pleasure. Moreover, brahmin, the giver is not without fruit."

"Wonderful, Master Gotama, marvellous, Master Gotama! "Therefore, Master Gotama, this is enough to give gifts, enough to make acts of faith, since even the giver is not without fruit." "So it is, brahmin, for even the giver, brahmin, is not without fruit."

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

The Second Chapter on Jāṇussoṇi.

3.

The Chapter on Good

1.

Good Discourse

178. "Monks, I shall teach you what is good and what is not good. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is not good? The destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view - this, monks, is called unrighteous.

"And what, monks, is righteous? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter, non-covetousness, non-ill will, right view - this, monks, is called righteous." First.

2.

The Discourse on the Noble Teaching

179. "Monks, I shall teach you the noble teaching and the ignoble teaching. Listen to it...etc... And what, monks, is the ignoble teaching? The destruction of life...etc... wrong view - this, monks, is called the ignoble teaching.

"And what, monks, is the noble teaching? Abstinence from the destruction of life... etc... right view - this, monks, is called the noble teaching." The second.

3.

The Discourse on the Wholesome

180. "Monks, I shall teach you the wholesome and the unwholesome. Listen to it...etc... And what, monks, is the unwholesome? The destruction of life...etc... wrong view - this, monks, is called the unwholesome.

"And what, monks, is the wholesome? Abstinence from the destruction of life... etc... right view - this, monks, is called the wholesome." Third.

4.

Discourse on Good

181. "Monks, I shall teach you what is good and what is harmful. Listen to it...etc... And what, monks, is harmful? The destruction of life...etc... wrong view - this, monks, is called harmful.

"And what, monks, is good? Abstinence from the destruction of life... etc... right view - this, monks, is called good." Fourth.

5.

Discourse on Teaching

182. "Monks, I shall teach you teaching and non-teaching. Listen to it...etc... And what, monks, is non-teaching? The destruction of life...etc... wrong view - this, monks, is called non-teaching.

"And what, monks, is teaching? Abstinence from the destruction of life... etc... right view - this, monks, is called teaching." Fifth.

6.

The Discourse on Taints

183. "Monks, I shall teach you the tainted and the taintless Teaching. Listen to it...etc... And what, monks, is the tainted Teaching? The destruction of life...etc... wrong view - this, monks, is called the tainted Teaching.

"And what, monks, is the taintless Teaching? Abstinence from the destruction of life... etc... right view - this, monks, is called the taintless Teaching." Sixth.

7.

The Discourse on Faults

184. "Monks, I shall teach you the blameworthy Teaching and the blameless Teaching. Listen to it...etc... And what, monks, is the blameworthy Teaching? The destruction of life...etc... wrong view - this, monks, is called the blameworthy Teaching.

"And what, monks, is the blameless Teaching? Abstinence from the destruction of life... etc... right view - this, monks, is called the blameless Teaching." Seventh.

8.

The Discourse on What Causes Remorse

185. "Monks, I shall teach you the Teaching that causes remorse and the Teaching that does not cause remorse. Listen to it...etc... And what, monks, is the Teaching that causes remorse? The destruction of life...etc... wrong view - this, monks, is called the Teaching that causes remorse.

"And what, monks, is the Teaching that does not cause remorse? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that does not cause remorse." The eighth.

9.

The Discourse on Leading to Accumulation

186. "Monks, I shall teach you the Teaching that leads to accumulation and the Teaching that leads to diminution. Listen to it...etc... And what, monks, is the Teaching that leads to accumulation? The destruction of life...etc... wrong view - this, monks, is called the Teaching that leads to accumulation.

"And what, monks, is the Teaching that leads to diminution? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that leads to diminution." Ninth.

10.

Discourse on What Brings Suffering

187. "Monks, I shall teach you the Teaching that brings suffering and the Teaching that brings happiness. Listen to it...etc... And what, monks, is the Teaching that brings suffering? The destruction of life...etc... wrong view - this, monks, is called the Teaching that brings suffering.

"And what, monks, is the Teaching that brings happiness? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that brings happiness." Tenth.

11.

The Discourse on Results

188. "Monks, I shall teach you the Teaching that results in suffering and the Teaching that results in happiness. Listen to it...etc... And what, monks, is the Teaching that results in suffering? The destruction of life...etc... wrong view - this, monks, is called the Teaching that results in suffering.

"And what, monks, is the Teaching that results in happiness? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that results in happiness." Eleventh.

Third Chapter on Good.

4.

The Chapter on the Noble Path

1.

The Discourse on the Noble Path

189. "Monks, I shall teach you the noble path and the ignoble path. Listen to it...etc... And what, monks, is the ignoble path? The destruction of life...etc... wrong view - this, monks, is called the ignoble path.

"And what, monks, is the noble path? Abstinence from the destruction of life... etc... right view - this, monks, is called the noble path." First.

2.

Discourse on the Dark Path

190. "Monks, I shall teach you the dark path and the bright path. Listen to it...etc... And what, monks, is the dark path? The destruction of life...etc... wrong view - this, monks, is called the dark path.

"And what, monks, is the bright path? Abstinence from the destruction of life... etc... right view - this, monks, is called the bright path." The second.

3.

Discourse on the True Teaching

191. "Monks, I shall teach you the true Teaching and the false teaching. Listen to it...etc... And what, monks, is the false teaching? The destruction of life...etc... wrong view - this, monks, is called the false teaching.

"And what, monks, is the true Teaching? Abstinence from the destruction of life... etc... right view - this, monks, is called the true Teaching." Third.

4.

Discourse on the Qualities of a True Person

192. "Monks, I shall teach you the qualities of a true person and the qualities of an untrue person. Listen to it...etc... And what, monks, are the qualities of an untrue person? The destruction of life...etc... wrong view - this, monks, is called the qualities of an untrue person.

"And what, monks, are the qualities of a true person? Abstinence from the destruction of life... etc... right view - this, monks, is called the qualities of a true person." Fourth.

5.

Discourse on the Teaching That Should Be Aroused

193. "Monks, I shall teach you the Teaching that should be aroused and that should not be aroused. Listen to it...etc... And what, monks, is the Teaching that should not be aroused? The destruction of life...etc... wrong view - this, monks, is called the Teaching that should not be aroused.

"And what, monks, is the Teaching that should be aroused? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that should be aroused." Fifth.

6.

Discourse on the Teaching That Should Be Pursued

194. "Monks, I shall teach you the Teaching that should be pursued and that should not be pursued. Listen to it...etc... And what, monks, is the Teaching that should not be pursued? The destruction of life...etc... wrong view - this, monks, is called the Teaching that should not be pursued.

"And what, monks, is the Teaching that should be pursued? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that should be pursued." Sixth.

7.

Discourse on What Should Be Developed

195. "Monks, I shall teach you the Teaching that should be developed and that should not be developed. Listen to it...etc... And what, monks, is the Teaching that should not be developed? The destruction of life...etc... wrong view - this, monks, is called the Teaching that should not be developed.

"And what, monks, is the Teaching that should be developed? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that should be developed." Seventh.

8.

The Discourse on What Should Be Cultivated

196. "Monks, I shall teach you the Teaching that should be cultivated and the Teaching that should not be cultivated. Listen to it...etc... And what, monks, is the Teaching that should not be cultivated? The destruction of life...etc... wrong view - this, monks, is called the Teaching that should not be cultivated.

"And what, monks, is the Teaching that should be cultivated? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that should be cultivated." The eighth.

9.

The Discourse on What Should Be Recollected

197. "Monks, I shall teach you the Teaching that should be recollected and the Teaching that should not be recollected. Listen to it...etc... And what, monks, is the Teaching that should not be recollected? The destruction of life...etc... wrong view - this, monks, is called the Teaching that should not be recollected.

"And what, monks, is the Teaching that should be recollected? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that should be recollected." Ninth.

10.

Discourse on What Should Be Realised

198. "Monks, I shall teach you the Teaching that should be realised and that should not be realised. Listen to it...etc... And what, monks, is the Teaching that should not be realised? The destruction of life...etc... wrong view - this, monks, is called the Teaching that should not be realised.

"And what, monks, is the Teaching that should be realised? Abstinence from the destruction of life... etc... right view - this, monks, is called the Teaching that should be realised." Tenth.

The Chapter on the Noble Path is fourth.

5.