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

The Connected Discourses

The Book of Causation

1. Connected Discourses on Causation

1. The Chapter on the Buddhas

1. The Discourse on Dependent Origination

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you dependent origination; 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 dependent origination? 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. This, monks, is called dependent origination.

With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering." This is what the Blessed One said. Those monks delighted in what the Blessed One had said. First.

2. The Discourse on Analysis

2. At Sāvatthī dwells...etc... "Monks, I shall teach you and analyse dependent origination. 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 birth? The birth, production, coming forth, coming to be, manifestation, appearance of the aggregates, obtaining of the sense bases in various orders of beings. This, monks, is called birth.

"And what, monks, is existence? Monks, there are these three kinds of existence - existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere. This, monks, is called existence.

And what, monks, is clinging? Monks, there are these four kinds of clinging - clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self. This, monks, is called clinging.

"And what, monks, is craving? Monks, there are these six classes of craving - craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mind-objects. This, monks, is called craving.

"And what, monks, is feeling? Monks, there are these six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This, monks, is called feeling.

"And what, monks, is contact? Monks, there are these six classes of contact - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This, monks, is called contact.

"And what, monks, is the sixfold base? Eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - this, monks, is called the sixfold base.

"And what, monks, is name-and-form? Feeling, perception, volition, contact, attention - this is called name. The four great elements and the form derived from the four great elements. This is called form. Thus this name and this form. This, monks, is called name-and-form.

"And what, monks, is consciousness? Monks, there are these six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This, monks, is called consciousness.

"And what, monks, are formations? There are these three formations, monks - bodily formation, verbal formation, mental formation. These, monks, are called formations.

"And what, monks, is ignorance? Monks, that which is not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering. This, monks, is called ignorance.

"Thus, monks, with ignorance as condition, formations; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering." The second.

3. The Discourse on the Way

3. At Sāvatthī dwells...etc... "Monks, I shall teach you both wrong practice and right practice. 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 wrong practice? With ignorance as condition, formations; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. This, monks, is called wrong practice.

"And what, monks, is right practice? With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering. This, monks, is called right practice." Third.

4. The Discourse on Vipassī

4. At Sāvatthī dwells...etc... "Before his enlightenment, monks, when Vipassī the Blessed One, the Worthy One, the Perfectly Enlightened One was still an unenlightened bodhisatta, this occurred to him - 'This world has indeed fallen into difficulty: one is born, ages, dies, passes away, and is reborn. And yet one does not understand the escape from this suffering of aging and death. When indeed will the escape from this suffering of aging and death be known?'"

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there aging-and-death, what is the condition for aging-and-death?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When birth exists there is aging-and-death, aging-and-death has birth as its condition."

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there birth, what is the condition for birth?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is existence, there is birth; birth has existence as its condition.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there existence, what is the condition for existence?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is clinging, there is existence; existence has clinging as its condition."

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there clinging, what is the condition for clinging?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is craving, there is clinging; clinging has craving as its condition'.

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there craving, what is the condition for craving?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is feeling, there is craving; craving has feeling as its condition."

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there feeling, what is the condition for feeling?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is contact there is feeling, feeling has contact as its condition'.

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there contact, what is the condition for contact?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there are the six sense bases, there is contact; contact has the six sense bases as its condition."

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there the sixfold sense base, what is the condition for the sixfold sense base?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is name-and-form, there is the sixfold sense base; the sixfold sense base has name-and-form as its condition.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there name-and-form, what is the condition for name-and-form?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is consciousness, there is name-and-form; name-and-form exists with consciousness as its condition.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there consciousness, what is the condition for consciousness?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there are formations, there is consciousness; consciousness has formations as its condition.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what exists is there formations, what is the condition for formations?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is ignorance there are formations, formations have ignorance as their condition."'

"Thus: ignorance is the condition for formations; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. 'Origination, origination', monks, in regard to things not heard before, there arose in Vipassī the aspirant for Buddhahood the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light.

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no aging-and-death, with the cessation of what is there the cessation of aging-and-death?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When birth does not exist there is no aging-and-death, with the cessation of birth there is the cessation of aging-and-death.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no birth, with the cessation of what is there the cessation of birth?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When existence does not exist there is no birth, with the cessation of existence there is the cessation of birth.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no existence, with the cessation of what is there the cessation of existence?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When clinging does not exist there is no existence, with the cessation of clinging there is the cessation of existence.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no clinging, with the cessation of what is there the cessation of clinging?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is no craving, there is no clinging; with the cessation of craving there is the cessation of clinging."

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no craving, with the cessation of what is there the cessation of craving?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When there is no feeling, there is no craving; with the cessation of feeling there is the cessation of craving.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no feeling, with the cessation of what is there the cessation of feeling?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When contact does not exist there is no feeling, with the cessation of contact there is the cessation of feeling.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no contact, with the cessation of what is there the cessation of contact?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When the sixfold sense base does not exist there is no contact, with the cessation of the sixfold sense base there is the cessation of contact.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no sixfold sense base, with the cessation of what is there the cessation of the sixfold sense base?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When name-and-form does not exist there is no sixfold sense base, with the cessation of name-and-form there is the cessation of the sixfold sense base.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no name-and-form, with the cessation of what is there the cessation of name-and-form?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When consciousness does not exist there is no name-and-form, with the cessation of consciousness there is the cessation of name-and-form.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no consciousness, with the cessation of what is there the cessation of consciousness?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'When formations do not exist there is no consciousness, with the cessation of formations there is the cessation of consciousness.'

"Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'When what does not exist is there no formations, with the cessation of what is there the cessation of formations?' Then, monks, through careful attention there was a breakthrough of wisdom for Vipassī the aspirant for Buddhahood - 'when there is no ignorance there are no formations, with the cessation of ignorance there is cessation of formations."

"Thus with the cessation of ignorance there is cessation of formations; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering. "'Cessation, cessation', monks, in regard to things not heard before, there arose in Vipassī the aspirant for Buddhahood the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light." Fourth.

5. The Discourse about Sikhī

5. Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One...etc...

6. The Discourse on Vessabhū

6. Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One...etc...

7. The Discourse on Kakusandha

7. Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One...etc...

8. Discourse on Koṇāgamana

8. Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One...etc...

9. Discourse on Kassapa

9. Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One...etc...

10. Discourse on Gotama

10. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'This world has indeed fallen into difficulty: one is born, ages, dies, passes away, and is reborn. And yet one does not understand the escape from this suffering of aging and death. When indeed will the escape from this suffering of aging and death be known?'"

"Then, monks, I thought: 'When what exists is there aging-and-death, what is the condition for aging-and-death?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When birth exists there is aging-and-death, aging-and-death has birth as its condition."

"Then, monks, I thought: 'When what exists is there birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... formations, what is the condition for formations?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When there is ignorance there are formations, formations have ignorance as their condition."'

"Thus: ignorance is the condition for formations; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. 'Origination, origination', monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light.

"Then, monks, I thought: 'When what does not exist is there no aging-and-death, with the cessation of what is there the cessation of aging-and-death?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When birth does not exist there is no aging-and-death, with the cessation of birth there is the cessation of aging-and-death.'

"Then, monks, I thought: 'When what does not exist is there no birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... are there no formations, with the cessation of what is there the cessation of formations?' Then, monks, through careful attention there was a breakthrough of wisdom - 'when there is no ignorance there are no formations, with the cessation of ignorance there is cessation of formations."

"Thus with the cessation of ignorance there is cessation of formations; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering. 'Cessation, cessation', monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. The tenth.

The First Chapter, the Chapter on the Buddhas.

Here is its summary -

Teaching, analysis and way of practice,

Vipassī, Sikhī and Vessabhū;

Kakusandha, Koṇāgamana, Kassapa,

And the great sage of the Sakyans, Gotama.

2. The Chapter on Nutriment

1. Discourse on Nutriment

11. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park... said this - "Monks, there are these four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence. Which four? Material food - whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. Monks, these are the four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence."

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

2. Discourse on Moḷiyaphagguna

12. At Sāvatthī dwells...etc... "Monks, there are these four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence. Which four? Material food - whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. Monks, these are the four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence."

When this was said, the Venerable Moḷiyaphagguna said this to the Blessed One - "Who, Venerable Sir, consumes the consciousness-nutriment?" "Not a fitting question," said the Blessed One - "I do not say 'consumes'. If I were to say 'consumes', then this would be a fitting question - 'Who, Venerable Sir, consumes?' But I do not speak thus. When I am not speaking thus, if one were to ask me thus - 'For what, Venerable Sir, is consciousness-nutriment?' this is a fitting question. Here is the fitting explanation - 'Consciousness-nutriment is a condition for the production of renewed existence in the future. When that has come to be, there are the six sense bases; with the six sense bases as condition, contact.'"

"Who, Venerable Sir, makes contact?" "Not a fitting question," said the Blessed One - "I do not say 'makes contact'. If I were to say 'makes contact', then this would be a fitting question - 'Who, Venerable Sir, makes contact?' But I do not speak thus. When I am not speaking thus, if one were to ask me thus - 'What, Venerable Sir, is the condition for contact?' this is a fitting question. Here is the fitting explanation - 'With the six sense bases as condition, contact; with contact as condition, feeling'."

"Who, Venerable Sir, feels?" "Not a fitting question," said the Blessed One - "I do not say 'feels'. If I were to say 'feels', then this would be a fitting question - 'Who, Venerable Sir, feels?' But I do not speak thus. When I am not speaking thus, if one were to ask me thus - 'What, Venerable Sir, is the condition for feeling?' this is a fitting question. Here is the fitting explanation - 'Feeling has contact as its condition, craving has feeling as its condition."

"Who, Venerable Sir, craves?" "Not a fitting question," said the Blessed One - "I do not say 'craves'. If I were to say 'craves', then this would be a fitting question - 'Who, Venerable Sir, craves?' But I do not speak thus. When I am not speaking thus, if one were to ask me thus - 'What, Venerable Sir, is the condition for craving?' this is a fitting question. Here is the fitting explanation - 'craving has feeling as its condition; clinging has craving as its condition.'"

"Who, Venerable Sir, clings?" "Not a fitting question," said the Blessed One - "I do not say 'clings'. If I were to say 'clings', then this would be a fitting question - 'Who, Venerable Sir, clings?' But I do not speak thus. When I am not speaking thus, if one were to ask me thus - 'What, Venerable Sir, is the condition for clinging?' this is a fitting question. Here is the fitting explanation - 'with craving as condition, clinging; with clinging as condition, existence'...etc... Such is the origin of this entire mass of suffering.

"With the complete fading away and cessation of these six bases of contact, Phagguna, there is cessation of contact; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering." The second.

3. The Discourse on Ascetics and Brahmins

13. At Sāvatthī dwells...etc... "Monks, whatever ascetics or brahmins who do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death; birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... do not understand formations, do not understand the origin of formations, do not understand the cessation of formations, do not understand the way leading to the cessation of formations - monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins; and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood.

"But, monks, whatever ascetics or brahmins who understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death; birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... understand formations, understand the origin of formations, understand the cessation of formations, understand the way leading to the cessation of formations - monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins; and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Third.

4. The Second Discourse on Ascetics and Brahmins

14. At Sāvatthī dwells...etc... "Monks, whatever ascetics or brahmins who do not understand these things, do not understand the origin of these things, do not understand the cessation of these things, do not understand the way leading to the cessation of these things - what things do they not understand, what things' origin do they not understand, what things' cessation do they not understand, what things' way leading to cessation do they not understand?"

"They do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death; birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... do not understand formations, do not understand the origin of formations, do not understand the cessation of formations, do not understand the way leading to the cessation of formations. They do not understand these things, do not understand the origin of these things, do not understand the cessation of these things, do not understand the way leading to the cessation of these things. Monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood.

"But, monks, whatever ascetics or brahmins who understand these things, understand the origin of these things, understand the cessation of these things, understand the way leading to the cessation of these things - what things do they understand, what things' origin do they understand, what things' cessation do they understand, what things' way leading to cessation do they understand?

They understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death; birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... understand formations, understand the origin of formations, understand the cessation of formations, understand the way leading to the cessation of formations. They understand these things, understand the origin of these things, understand the cessation of these things, understand the way leading to the cessation of these things. Monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins. and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Fourth.

5. The Discourse to Kaccānagotta

15. He is dwelling at Sāvatthī. Then the Venerable Kaccānagotta 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 Kaccānagotta said this to the Blessed One - "'Right view, right view,' Venerable Sir, it is said. To what extent, Venerable Sir, is there right view?"

"This world, Kaccāna, for the most part depends upon a dyad - existence and non-existence. Kaccāna, for one seeing with right wisdom as it really is the origin of the world, that non-existence in the world does not exist. Kaccāna, for one seeing with right wisdom as it really is the cessation of the world, that existence in the world does not exist. This world, Kaccāna, for the most part is shackled by engagement, clinging, adherence and bondage. But one does not approach, cling to, or take as a mental standpoint this engagement and clinging, this mental standpoint, this adherence and underlying tendency - 'my self'. 'Only suffering arises when arising, only suffering ceases when ceasing' - one does not doubt or become perplexed about this; one's knowledge about this is independent of others. To this extent, Kaccāna, there is right view.

"'All exists', Kaccāna - this is one extreme. 'All does not exist' - this is the second extreme. Without approaching both these extremes, Kaccāna, the Truth Finder teaches the Teaching by the middle way - 'with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'" Fifth.

6. The Discourse on the Teaching-Speaker

16. At Sāvatthī...etc... 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 - "'Teaching-speaker, Teaching-speaker,' Venerable Sir, it is said. To what extent, Venerable Sir, is one a Teaching-speaker?"

"If, monk, one teaches the Teaching for revulsion, dispassion, and cessation regarding aging-and-death, one can be properly called 'a monk who is a Teaching-speaker'. If a monk practises for revulsion, dispassion, and cessation regarding aging-and-death, he can be properly called 'a monk who practises in accordance with the Teaching'. If a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding aging-and-death, he can be properly called 'a monk who has attained Nibbāna in this very life'.

If regarding birth a monk...etc... If a monk regarding existence... If a monk regarding clinging... If a monk regarding craving... If a monk regarding feeling... If a monk regarding contact... If a monk regarding the six sense bases... If a monk regarding name-and-form... If a monk regarding consciousness... If a monk regarding formations... If a monk teaches the Teaching for revulsion, dispassion, and cessation regarding ignorance, he can be properly called 'a monk who is a Teaching-speaker'. If a monk practises for revulsion, dispassion, and cessation regarding ignorance, he can be properly called 'a monk who practises in accordance with the Teaching'. If a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding ignorance, he can be properly called 'a monk who has attained Nibbāna in this very life'.

7. Discourse on the Naked Ascetic Kassapa

17. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. The naked ascetic Kassapa saw the Blessed One coming from afar. Having seen him, he approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, the naked ascetic Kassapa said this to the Blessed One - "We would ask Master Gotama about a certain matter, if Master Gotama would grant us the opportunity to explain our question."

"It is not yet the right time, Kassapa, for a question; "We have entered between houses." For the second time, the naked ascetic Kassapa said this to the Blessed One: "We would ask Master Gotama about a certain matter, if Master Gotama would grant us the opportunity to explain our question." "It is not yet the right time, Kassapa, for a question; "We have entered between houses." For the third time, the naked ascetic Kassapa... etc... we have entered between houses. When this was said, the naked ascetic Kassapa said this to the Blessed One - "We do not wish to ask Master Gotama very much." "Ask whatever you wish, Kassapa."

"But Master Gotama, 'is suffering self-created?'" "Do not say so, Kassapa," said the Blessed One. "But Master Gotama, 'is suffering created by another?'" "Do not say so, Kassapa," said the Blessed One. "But Master Gotama, 'is suffering both self-created and created by another?'" "Do not say so, Kassapa," said the Blessed One. "But Master Gotama, 'is suffering neither self-created nor created by another but has arisen fortuitously?'" "Do not say so, Kassapa," said the Blessed One. "But Master Gotama, 'is there no suffering?'" "No, Kassapa, it is not that there is no suffering. There is indeed suffering, Kassapa." "Then Master Gotama does not know and does not see suffering." "It is not, Kassapa, that I do not know and do not see suffering. I know suffering, Kassapa; I see suffering."

"Why, Master Gotama, when asked 'is suffering self-created?' do you say 'Do not say so, Kassapa'? "Why, Master Gotama, when asked 'is suffering created by another?' do you say 'Do not say so, Kassapa'? "Why, Master Gotama, when asked 'is suffering both self-created and created by another?' do you say 'Do not say so, Kassapa'? "Why, Master Gotama, when asked 'is suffering neither self-created nor created by another but has arisen fortuitously?' do you say 'Do not say so, Kassapa'? "Why, Master Gotama, when asked 'is there no suffering?' do you say 'No, Kassapa, it is not that there is no suffering. There is indeed suffering, Kassapa'? When asked 'Then Master Gotama does not know and does not see suffering?' you say 'It is not, Kassapa, that I do not know and do not see suffering. I know suffering, Kassapa; I see suffering.' Let the Blessed One explain suffering to me, Venerable Sir. Let the Blessed One teach me suffering."

"'One acts and one experiences', Kassapa, maintaining from the start 'suffering is self-created' - this leads to the eternal. 'One acts and another experiences', Kassapa, maintaining when afflicted by feeling 'suffering is created by another' - this leads to annihilation. Without approaching both these extremes, Kassapa, the Truth Finder teaches the Teaching by the middle way - 'with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'"

When this was said, the naked ascetic Kassapa said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned...etc... 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I receive the going forth under the Blessed One, may I receive the higher ordination."

"Kassapa, when someone who formerly belonged to other sects wishes for the going forth, wishes for the higher ordination in this Teaching and discipline, they remain on probation for four months. After four months, if the monks are satisfied, they give them the going forth and the higher ordination into monkhood. However, I recognise that there are individual differences."

"Venerable Sir, if someone who formerly belonged to other sects wishes for the going forth, wishes for the higher ordination in this Teaching and discipline, they remain on probation for four months. After four months, if the monks are satisfied, they give them the going forth and the higher ordination into monkhood. I will remain on probation for four years. After four years, if the monks are satisfied, let them give me the going forth and the higher ordination into monkhood."

The naked ascetic Kassapa received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Kassapa, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being." And the Venerable Kassapa became one of the Arahants. Seventh.

8. The Discourse about Timbaruka

18. He is dwelling at Sāvatthī. Then the wanderer Timbaruka 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 Timbaruka said this to the Blessed One -

"But Master Gotama, 'are pleasure and pain self-created?'" "Do not say so, Timbaruka," said the Blessed One. "But Master Gotama, 'are pleasure and pain created by another?'" "Do not say so, Timbaruka," said the Blessed One. "But Master Gotama, 'are pleasure and pain both self-created and created by another?'" "Do not say so, Timbaruka," said the Blessed One. "But Master Gotama, 'are pleasure and pain neither self-created nor created by another but have arisen fortuitously?'" "Do not say so, Timbaruka," said the Blessed One. "But Master Gotama, 'are there no pleasure and pain?'" "No, Timbaruka, it is not that there are no pleasure and pain; there are indeed pleasure and pain, Timbaruka." "Then Master Gotama does not know and does not see pleasure and pain." "It is not, Timbaruka, that I do not know and do not see pleasure and pain. I know pleasure and pain, Timbaruka; I see pleasure and pain, Timbaruka."

"Why, Master Gotama, when asked 'are pleasure and pain self-created?' do you say 'Do not say so, Timbaruka'? "Why, Master Gotama, when asked 'are pleasure and pain created by another?' do you say 'Do not say so, Timbaruka'? "Why, Master Gotama, when asked 'are pleasure and pain both self-created and created by another?' do you say 'Do not say so, Timbaruka'? "Why, Master Gotama, when asked 'are pleasure and pain neither self-created nor created by another but have arisen fortuitously?' do you say 'Do not say so, Timbaruka'? "Why, Master Gotama, when asked 'are there no pleasure and pain?' do you say 'No, Timbaruka, it is not that there are no pleasure and pain; there are indeed pleasure and pain, Timbaruka'? When asked 'Then Master Gotama does not know and does not see pleasure and pain?' you say 'It is not, Timbaruka, that I do not know and do not see pleasure and pain. I know pleasure and pain, Timbaruka; I see pleasure and pain, Timbaruka.' Let Master Gotama explain pleasure and pain to me. Let Master Gotama teach me pleasure and pain."

"'That feeling, that one feels', Timbaruka, maintaining from the start 'pleasure and pain are self-created' - I do not speak thus. "'One feeling, another feels', Timbaruka, maintaining when afflicted by feeling 'pleasure and pain are created by another' - I do not speak thus. Without approaching both these extremes, Timbaruka, the Truth Finder teaches the Teaching by the middle way - 'with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'"

When this was said, the wanderer Timbaruka said this to the Blessed One - "Excellent, Master Gotama...etc... I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." The eighth.

9. The Discourse on the Fool and the Wise Person

19. At Sāvatthī dwells...etc... "Monks, for a fool hindered by ignorance and fettered by craving, this body has originated thus. So there is just this body and name-and-form externally; this is a dyad. Dependent on this dyad there is contact through the six sense bases, touched by which - or by one of them - the fool experiences pleasure and pain.

"Monks, for a wise person hindered by ignorance and fettered by craving, this body has originated thus. So there is just this body and name-and-form externally; this is a dyad. Dependent on this dyad there is contact through the six sense bases, touched by which - or by one of them - the wise person experiences pleasure and pain.

"There, monks, what is the distinction, what is the disparity, what is the difference between the wise person and the fool?" "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, when for a fool obstructed by ignorance and fettered by craving this body has come to be, that very ignorance has not been abandoned and that craving has not been destroyed. What is the reason for this? Monks, the fool did not live the holy life rightly for the destruction of suffering. Therefore when the fool's body breaks up, he goes to a new body, and going to a new body he is not freed from birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair. 'He is not freed from suffering', I say.

"Monks, when for a wise person obstructed by ignorance and fettered by craving this body has come to be, that very ignorance has been abandoned and that craving has been destroyed. What is the reason for this? Monks, the wise person lived the holy life rightly for the destruction of suffering. Therefore when the wise person's body breaks up, he does not go to a new body. Not going to a new body, he is freed from birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair. 'He is freed from suffering', I say. This, monks, is the distinction, this is the disparity, this is the difference between the wise person and the fool, that is, the living of the holy life." Ninth.

10. Discourse on Conditions

20. At Sāvatthī dwells...etc... "Monks, I shall teach you dependent origination and dependently arisen states. 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 dependent origination? "Monks, aging-and-death has birth as its condition. Whether Truth Finders arise or not, that element stands as a fixed order of things, a fixed law, specific conditionality. A Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear. And he says: 'Monks, aging-and-death has birth as its condition.'

"Monks, birth has existence as its condition...etc... monks, existence has clinging as its condition... monks, clinging has craving as its condition... monks, craving has feeling as its condition... monks, feeling has contact as its condition... monks, contact has the six sense bases as its condition... monks, the six sense bases have name-and-form as their condition... monks, name-and-form has consciousness as its condition... monks, consciousness has formations as its condition... monks, with ignorance as condition, formations come to be - whether Truth Finders arise or not, that element stands as a fixed order of things, a fixed law, specific conditionality. A Truth Finder awakens to this and breaks through to it. Having awakened to it and broken through to it, he explains it, teaches it, proclaims it, establishes it, discloses it, analyses it, and makes it clear. And he says: "See, monks, with ignorance as condition, formations." Thus, monks, that actuality, that unerringness, that not-otherwiseness, that specific conditionality - this, monks, is called dependent origination.

"And what, monks, are dependently arisen phenomena? Aging and death, monks, are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Birth, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Existence, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Clinging, monks...etc... craving, monks... feeling, monks... contact, monks... the sixfold sense base, monks... name-and-form, monks... consciousness, monks... formations, monks... ignorance, monks, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. These, monks, are called dependently arisen phenomena.

"When, monks, a noble disciple has well seen with right wisdom as it really is 'this dependent origination and these dependently arisen phenomena', would he run back to the past - 'Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?' or run forward to the future - 'Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?' or internally become doubtful about the present course - 'Do I exist? Do I not exist? What am I? How am I? Where has this being come from? Where will he go?' - This is not a possible position. What is the reason for this? Because, monks, this dependent origination and these dependently arisen phenomena have been well seen by the noble disciple with right wisdom as it really is. Tenth.

The Chapter on Nutriment, the second.

Here is its summary -

Food and Phagguna, and two ascetics and brahmins;

Kaccānagotta, the Teaching speaker, the naked one with Timbaruka;

From the fool and the wise person, and the tenth with conditions.

3. The Chapter on the Ten Powers

1. Discourse on the Ten Powers

21. At Sāvatthī dwells...etc... "Monks, possessed of the ten powers and the four grounds of self-confidence, 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 - Such is form, such is the origin of form, such is the disappearance of form; such is feeling, such is the origin of feeling, such is the disappearance of feeling; such is perception, such is the origin of perception, such is the disappearance of perception; such are formations, such is the origin of formations, such is the disappearance of formations; such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. 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: formations have ignorance as their condition; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering." First.

2. Second Discourse on the Ten Powers

22. At Sāvatthī dwells...etc... "Monks, possessed of the ten powers and the four grounds of self-confidence, 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 - 'Such is form, such is the origin of form, such is the disappearance of form; such is feeling, such is the origin of feeling, such is the disappearance of feeling; such is perception, such is the origin of perception, such is the disappearance of perception; such are formations, such is the origin of formations, such is the disappearance of formations; such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. 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: formations have ignorance as their condition; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'

"Monks, thus have I taught the Teaching that is clear, open, evident, and free of patchwork. Monks, when I have thus taught the Teaching that is clear, open, evident, and free of patchwork, it is enough for a clansman gone forth through faith to arouse energy: 'Let only skin, sinews and bones remain, let the flesh and blood dry up in the body. There will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved.'

"Monks, one who is lazy dwells in suffering, overwhelmed by evil, unwholesome states, and loses a great personal good. But monks, one who has aroused energy dwells happily, secluded from evil, unwholesome states, and fulfils a great personal good. Monks, the attainment of the highest is not achieved through what is inferior. But monks, the attainment of the highest is achieved through the highest. This holy life, monks, is like pure cream, with the Teacher present. Therefore, monks, arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. 'Thus our going forth will not be in vain but fruitful and advantageous. And those from whom we receive robes, almsfood, lodgings, and medicinal requisites - their acts towards us will be of great fruit and great benefit' - this is how you should train, monks. Indeed monks, considering one's own good, it is enough to accomplish it through diligence; indeed monks, considering others' good, it is enough to accomplish it through diligence; indeed monks, considering both one's own and others' good, it is enough to accomplish it through diligence. The second.

3. The Discourse on the Proximate Cause

23. At Sāvatthī dwells...etc... "Monks, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. And what, monks, must one know and see for the destruction of the taints to occur? Such is form, such is the origin of form, such is the disappearance of form; such is feeling...etc... Such is perception... Such is formations... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. This, monks, is how the destruction of the taints occurs for one who knows and sees thus."

"Monks, even that knowledge of destruction regarding destruction, I say has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of knowledge of destruction? 'Liberation' should be said. Monks, I say that liberation has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of liberation? 'Dispassion' should be said. Monks, I say that dispassion has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of dispassion? 'Disenchantment' should be said. Monks, I say that disenchantment has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of disenchantment? 'Knowledge and vision of things as they really are' should be said. Monks, I say that knowledge and vision of things as they really are has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of knowledge and vision of things as they really are? 'Concentration' should be said. Monks, I say that concentration has a proximate cause, it does not lack a proximate cause.

"And what, monks, is the proximate cause of concentration? 'Happiness' should be said. Monks, I say that happiness has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of happiness? 'Tranquillity' should be said. Monks, I say that tranquillity has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of tranquillity? 'Rapture' should be said. Monks, I say that rapture has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of rapture? 'Joy' should be said. Monks, I say that joy has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of joy? 'Faith' should be said. Monks, I say that faith has a proximate cause, it does not lack a proximate cause.

"And what, monks, is the proximate cause of faith? One should say, 'Suffering.' Monks, I say that suffering has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of suffering? One should say, 'Birth.' Monks, I say that birth has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of birth? One should say, 'Existence.' Monks, I say that existence has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of existence? One should say, 'Clinging.' Monks, I say that clinging has a proximate cause, it does not lack a proximate cause. And what, monks, is the proximate cause of clinging? One should say, 'Craving.' Monks, I say that craving has a proximate cause, it does not lack a proximate cause.

"And what, monks, is the proximate cause of craving? One should say, 'feeling'...etc... One should say, 'contact'... One should say, 'six sense bases'... One should say, 'name-and-form'... One should say, 'consciousness'... One should say, 'formations'. Monks, I say that formations have a proximate cause, they are not without proximate cause. And what, monks, is the proximate cause of formations? One should say, 'ignorance'.

"Thus, monks, formations have ignorance as proximate cause, consciousness has formations as proximate cause, name-and-form has consciousness as proximate cause, the six sense bases have name-and-form as proximate cause, contact has the six sense bases as proximate cause, feeling has contact as proximate cause, craving has feeling as proximate cause, clinging has craving as proximate cause, existence has clinging as proximate cause, birth has existence as proximate cause, suffering has birth as proximate cause, faith has suffering as proximate cause, joy has faith as proximate cause, rapture has joy as proximate cause, tranquillity has rapture as proximate cause, happiness has tranquillity as proximate cause, concentration has happiness as proximate cause, knowledge and vision of things as they really are has concentration as proximate cause, disenchantment has knowledge and vision of things as they really are as proximate cause, dispassion has disenchantment as proximate cause, liberation has dispassion as proximate cause, knowledge of destruction has liberation as proximate cause.

"Just as, monks, when it rains heavily on a mountaintop, that water flowing downwards fills the mountain clefts, crevices, and streams. The mountain clefts, tracks and branches when fulfilled, fulfil the small pools. The small pools when fulfilled, fulfil the large pools. The large pools when fulfilled, fulfil the small rivers. The small rivers when fulfilled, fulfil the great rivers. The great rivers when fulfilled, fulfil the great ocean.

"Just so, monks, formations have ignorance as proximate cause, consciousness has formations as proximate cause, name-and-form has consciousness as proximate cause, the six sense bases have name-and-form as proximate cause, contact has the six sense bases as proximate cause, feeling has contact as proximate cause, craving has feeling as proximate cause, clinging has craving as proximate cause, existence has clinging as proximate cause, birth has existence as proximate cause, suffering has birth as proximate cause, faith has suffering as proximate cause, joy has faith as proximate cause, rapture has joy as proximate cause, tranquillity has rapture as proximate cause, happiness has tranquillity as proximate cause, concentration has happiness as proximate cause, knowledge and vision of things as they really are has concentration as proximate cause, disenchantment has knowledge and vision of things as they really are as proximate cause, dispassion has disenchantment as proximate cause, liberation has dispassion as proximate cause, knowledge of destruction has liberation as proximate cause." Third.

4. The Discourse on the Wanderers of Other Sects

24. Was dwelling at Rājagaha in the Bamboo Grove. Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. Then this occurred to the Venerable Sāriputta - "It is still too early to walk for alms in Rājagaha. Let me approach the monastery of the wanderers of other sects."

Then the Venerable Sāriputta approached the monastery of the wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, he sat down to one side. When the Venerable Sāriputta was seated to one side, those wanderers of other sects said this to him -

"Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created. Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is created by another. Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is both self-created and created by another. Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously. But here, friend Sāriputta, what does the ascetic Gotama assert, what does he proclaim? How should we answer so that we speak what has been said by the ascetic Gotama, and not misrepresent the ascetic Gotama with what is contrary to fact? How should we explain in accordance with the Teaching, and so that no reasonable consequence of our statement gives ground for criticism?

Friend, suffering has been declared by the Blessed One to be dependently arisen. Dependent on what? Dependent on contact.' Speaking thus one would speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism.

"Therein, friend, as to those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created, that too is conditioned by contact. And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is created by another, that too is conditioned by contact. And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is both self-created and created by another, that too is conditioned by contact. And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that too is conditioned by contact.

"Therein, friend, as to those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created, that they should experience this without contact - this is impossible. "And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is created by another, that they should experience this without contact - this is impossible. And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is both self-created and created by another, that they should experience this without contact - this is impossible. And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that they should experience this without contact - this is impossible."

The Venerable Ānanda heard this conversation between the Venerable Sāriputta and those wanderers of other sects. Then the Venerable Ānanda, having walked for alms in Rājagaha and returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all of the conversation between the Venerable Sāriputta and those wanderers of other sects.

"Good, good, Ānanda! Indeed, Sāriputta would answer correctly in answering thus. Ānanda, I have declared suffering to be dependently arisen. Dependent on what? Dependent on contact.' Speaking thus one would speak what has been said by me, and not misrepresent me with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism.

Therein, Ānanda, as to those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created, that too is conditioned by contact. And those...etc... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that too is conditioned by contact.

"Therein, Ānanda, as to those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created, that they should experience this without contact - this is impossible. And those...etc... and those...etc... And those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that they should experience this without contact - this is impossible.

"On one occasion, Ānanda, I was dwelling right here at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then, Ānanda, having dressed in the morning and taking my bowl and robe, I entered Rājagaha for alms. Then, Ānanda, I thought: "It is still too early to walk for alms in Rājagaha. Let me approach the monastery of the wanderers of other sects."

"Then, Ānanda, I approached the monastery of the wanderers of other sects; having approached, I exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, I sat down to one side. When I was seated to one side, Ānanda, those wanderers of other sects said this to me -

'Friend Gotama, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created. Friend Gotama, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is created by another. Friend Gotama, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is both self-created and created by another. Friend Gotama, there are some ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously. Here what does the Venerable Gotama assert, what does he proclaim? How should we answer so that we speak what has been said by the Venerable Gotama, and not misrepresent the Venerable Gotama with what is contrary to fact? How should we explain in accordance with the Teaching, and so that no reasonable consequence of our statement gives ground for criticism?"

"When this was said, Ānanda, I said this to those wanderers of other sects - 'Friend, I have declared suffering to be dependently arisen. Dependent on what? Dependent on contact.' Speaking thus one would speak what has been said by me, and not misrepresent me with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism."'

"Therein, friend, as to those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created, that too is conditioned by contact. And those...etc... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that too is conditioned by contact.

"Therein, friend, as to those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is self-created, that they should experience this without contact - this is impossible. And those...etc... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that they should experience this without contact - this is impossible." "Wonderful, Venerable Sir, marvellous, Venerable Sir! For indeed the entire meaning will be expressed in a single term. "Could it be, Venerable Sir, that this same meaning when explained in detail would be both deep and appear deep?"

"Then, Ānanda, let it occur to you about this very matter." "If they were to ask me thus, Venerable Sir - 'Friend Ānanda, what is the source, what is the origin, what is the birth, what is the production of aging-and-death?' Being asked thus, Venerable Sir, I would answer thus - 'Friends, aging-and-death has birth as its source, birth as its origin, birth as its birth, birth as its production.' Being asked thus, Venerable Sir, I would answer thus.

"If they were to ask me thus, Venerable Sir - 'But friend Ānanda, what is the source, what is the origin, what is the birth, what is the production of birth?' Being asked thus, Venerable Sir, I would answer thus - 'Birth, friend, has existence as its source, existence as its origin, existence as its birth, existence as its production.' Being asked thus, Venerable Sir, I would answer thus.

"If they were to ask me thus, Venerable Sir - "But friend Ānanda, what is the source, what is the origin, what is the birth, what is the production of existence?" Being asked thus, Venerable Sir, I would answer thus - "Friend, existence has clinging as its source, clinging as its origin, clinging as its birth, clinging as its production." Being asked thus, Venerable Sir, I would answer thus.

"If they were to ask me thus, Venerable Sir - clinging, friend... etc... craving, friend... etc... feeling, friend... etc... "If they were to ask me thus, Venerable Sir - 'But friend Ānanda, what is the source, what is the origin, what is the birth, what is the production of contact?' Being asked thus, Venerable Sir, I would answer thus - 'Friend, contact has the six sense bases as its source, the six sense bases as its origin, the six sense bases as its birth, the six sense bases as its production.' 'Friend, with the complete fading away and cessation of these six bases of contact, there is cessation of contact; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering.' Being asked thus, Venerable Sir, I would answer thus." Fourth.

5. The Bhūmija Discourse

25. He is dwelling at Sāvatthī. Then the Venerable Bhūmija, having emerged from seclusion in the evening, 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 Bhūmija said this to the Venerable Sāriputta -

"Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are self-created. Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are created by another. Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are both self-created and created by another. Friend Sāriputta, there are some ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are neither self-created nor created by another but have arisen fortuitously. Friend Sāriputta, what is the Blessed One's doctrine in this matter, what does he declare? How should we answer so that we speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should we explain in accordance with the Teaching, and so that no reasonable consequence of our statement gives ground for criticism?

Friend, pleasure and pain have been declared by the Blessed One to be dependently arisen. Dependent on what? Dependent on contact.' Speaking thus one would speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism.

"Therein, friend, as to those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are self-created, that too is conditioned by contact. And those...etc... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are neither self-created nor created by another but have arisen fortuitously, that too is conditioned by contact.

"Therein, friend, as to those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are self-created, that they should experience this without contact - this is impossible. And those...etc. ... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are neither self-created nor created by another but have arisen fortuitously, that they should experience this without contact - this is impossible."

The Venerable Ānanda heard this conversation between the Venerable Sāriputta and the Venerable Bhūmija. 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 reported to the Blessed One all of the conversation between the Venerable Sāriputta and the Venerable Bhūmija.

"Good, good, Ānanda! Indeed, Sāriputta would answer correctly in answering thus. Ānanda, I have declared pleasure and pain to be dependently arisen. Dependent on what? Dependent on contact.' Speaking thus one would speak what has been said by me, and not misrepresent me with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism.

Therein, Ānanda, as to those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are self-created, that too is conditioned by contact. And those...etc... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are neither self-created nor created by another but have arisen fortuitously, that too is conditioned by contact.

"Therein, Ānanda, as to those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are self-created, that they should experience this without contact - this is impossible. And those...etc... and those...etc... and those ascetics and brahmins who assert the doctrine of action who proclaim that pleasure and pain are neither self-created nor created by another but have arisen fortuitously, that they should experience this without contact - this is impossible.

"Ānanda, when there is the body, due to bodily volition there arises internally pleasure and pain. "Ānanda, when there is speech, due to verbal volition there arises internally pleasure and pain. "Ānanda, when there is the mind, due to mental volition there arises internally pleasure and pain with ignorance as condition.

"Ānanda, one either generates that bodily formation oneself, because of which that pleasure and pain arises internally. "Or others, Ānanda, generate that bodily formation, because of which that pleasure and pain arises internally. "Or, Ānanda, one generates that bodily formation clearly comprehending, because of which that pleasure and pain arises internally. "Or, Ānanda, one generates that bodily formation without clearly comprehending, because of which that pleasure and pain arises internally.

"Ānanda, one either generates that verbal formation oneself, because of which that pleasure and pain arises internally. "Or others, Ānanda, generate that verbal formation, because of which that pleasure and pain arises internally. "Or clearly comprehending, Ānanda... etc... "Or, Ānanda, one generates that verbal formation without clearly comprehending, because of which that pleasure and pain arises internally.

"Ānanda, one either generates that mental formation oneself, because of which that pleasure and pain arises internally. "Or others, Ānanda, generate that mental formation, because of which that pleasure and pain arises internally. "Or clearly comprehending, Ānanda... etc... "Or, Ānanda, one generates that mental formation without clearly comprehending, because of which that pleasure and pain arises internally.

"In these states, Ānanda, ignorance is inherent. "But, Ānanda, with the complete fading away and cessation of ignorance, that body does not exist because of which that pleasure and pain arises internally. That speech does not exist because of which that pleasure and pain arises internally. That mind does not exist because of which that pleasure and pain arises internally. That field does not exist...etc... That ground does not exist...etc... That base does not exist...etc... That litigation does not exist because of which that pleasure and pain arises internally." Fifth.

6. The Discourse to Upavāṇa

26. He is dwelling at Sāvatthī. Then the Venerable Upavāṇa 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 Upavāṇa said this to the Blessed One -

"Venerable Sir, there are some ascetics and brahmins who proclaim that suffering is self-created. "Venerable Sir, there are some ascetics and brahmins who proclaim that suffering is created by another. "Venerable Sir, there are some ascetics and brahmins who proclaim that suffering is both self-created and created by another. "Venerable Sir, there are some ascetics and brahmins who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously. "Venerable Sir, what is the Blessed One's doctrine in this matter, what does he declare? How should we answer so that we speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should we explain in accordance with the Teaching, and so that no reasonable consequence of our statement gives ground for criticism?"

"Upavāṇa, I have declared suffering to be dependently arisen. Dependent on what? Dependent on contact.' Speaking thus one would speak what has been said by me, and not misrepresent me with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism.

"Therein, Upavāṇa, as to those ascetics and brahmins who proclaim that suffering is self-created, that too is conditioned by contact. And those...etc... and those...etc... and those ascetics and brahmins who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that too is conditioned by contact.

"Therein, Upavāṇa, as to those ascetics and brahmins who proclaim that suffering is self-created, that they should experience this without contact - this is impossible. And those...etc... and those...etc... and those ascetics and brahmins who proclaim that suffering is neither self-created nor created by another but has arisen fortuitously, that they should experience this without contact - this is impossible." Sixth.

7. Discourse on Conditions

27. At Sāvatthī dwells...etc... "With ignorance as condition, formations; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering.

"And what, monks, is aging-and-death? The aging, decaying, broken teeth, grey hair, wrinkled skin, decline of life-span, deterioration of the faculties in various orders of beings - this is called aging. The passing away, falling away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the body; this is called death. Thus this aging and this death. This, monks, is called aging-and-death. With the origin of birth there is origin of aging-and-death; with the cessation of birth there is cessation of aging-and-death. This Noble Eightfold Path is the way leading to the cessation of aging-and-death. That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, monks, are formations? There are these three formations, monks - bodily formation, verbal formation, mental formation. These, monks, are called formations. With the origin of ignorance there is origin of formations; with the cessation of ignorance there is cessation of formations. This Noble Eightfold Path is the way leading to the cessation of formations. That is: right view... etc... right concentration.

When, monks, a noble disciple thus understands condition, thus understands the origin of condition, thus understands the cessation of condition, thus understands the way leading to the cessation of condition. This, monks, is called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Teaching, who sees this true Teaching, who is endowed with a trainee's knowledge, who is endowed with a trainee's true knowledge, who has entered the stream of the Teaching, who is noble with penetrative wisdom, who stands having reached the door to the Deathless. Seventh.

8. The Discourse on the Monk

28. At Sāvatthī dwells...etc... There...etc... Here, monks, a monk understands aging-and-death, understands the origin of aging-and-death, understands the cessation of aging-and-death, understands the way leading to the cessation of aging-and-death, understands birth...etc... understands existence... understands clinging... understands craving... understands feeling... understands contact... understands the six sense bases... understands name-and-form... understands consciousness... understands formations, understands the origin of formations, understands the cessation of formations, understands the way leading to the cessation of formations.

"And what, monks, is birth...etc... And what, monks, is existence... And what, monks, is clinging... feeling... contact... the sixfold sense base... name-and-form... consciousness...

When, monks, a monk thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the way leading to the cessation of aging-and-death, thus understands birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... formations... the origin of formations... the cessation of formations... thus understands the way leading to the cessation of formations. This, monks, is called a monk who is accomplished in view, accomplished in vision, who has arrived at this true Teaching, who sees this true Teaching, who is endowed with a trainee's knowledge, who is endowed with a trainee's true knowledge, who has entered the stream of the Teaching, who is noble with penetrative wisdom, who stands having reached the door to the Deathless. The eighth.

9. The Discourse on Ascetics and Brahmins

29. At Sāvatthī dwells...etc... There...etc... whatever ascetics or brahmins who do not fully understand aging-and-death, do not fully understand the origin of aging-and-death, do not fully understand the cessation of aging-and-death, do not fully understand the way leading to the cessation of aging-and-death, do not fully understand birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... formations... the origin of formations... the cessation of formations... do not fully understand the way leading to the cessation of formations. Monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins. and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood."

"But, monks, whatever ascetics or brahmins who fully understand aging-and-death, fully understand the origin of aging-and-death, fully understand the cessation of aging-and-death, fully understand the way leading to the cessation of aging-and-death, fully understand birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... fully understand formations, fully understand the origin of formations, fully understand the cessation of formations, fully understand the way leading to the cessation of formations. Monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins. and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Ninth.

10. The Second Discourse on Ascetics and Brahmins

30. At Sāvatthī dwells...etc... There...etc... Monks, whatever ascetics or brahmins who do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death - that they will transcend aging-and-death - this is not a possible position. Do not understand birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... do not understand formations, do not understand the origin of formations, do not understand the cessation of formations, do not understand the way leading to the cessation of formations - that they will transcend formations - this is not a possible position.

But, monks, whatever ascetics or brahmins who understand aging-and-death, understand the origin of aging-and-death, understand the cessation of aging-and-death, understand the way leading to the cessation of aging-and-death - that they will transcend aging-and-death - this is indeed a possible position. They understand birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... consciousness... understand formations, understand the origin of formations, understand the cessation of formations, understand the way leading to the cessation of formations. That they will transcend formations - this is indeed a possible position. Tenth.

The Chapter on the Ten Powers, the third.

Here is its summary -

Two on the ten powers and proximate cause, belonging to other sects and Bhūmija;

Upavāṇa, condition, monk, and two ascetics and brahmins.

4. The Chapter on Kaḷāra the Khattiya

1. The Discourse on Beings

31. On one occasion the Blessed One was dwelling at Sāvatthī. There the Blessed One addressed the Venerable Sāriputta - "This, Sāriputta, was said in the Pārāyana, in Ajita's Questions -

'Those who have fully understood the states, and the many trainees here;

"Being alert to their conduct, tell me when asked, friend."

"How, Sāriputta, should the meaning of what was stated in brief be understood in detail?" When this was said, the Venerable Sāriputta remained silent. For the second time, the Blessed One addressed the Venerable Sāriputta...etc... For the second time, the Venerable Sāriputta remained silent. For the third time, the Blessed One addressed the Venerable Sāriputta - "This, Sāriputta, was said in the Pārāyana, in Ajita's Questions -

'Those who have fully understood the states, and the many trainees here;

"Being alert to their conduct, tell me when asked, friend."

"How, Sāriputta, should the meaning of what was stated in brief be understood in detail?" For the third time, the Venerable Sāriputta remained silent.

"Sāriputta, do you see this as what has come to be?" "Venerable Sir, he sees with right wisdom as it really is 'This has come to be'. Having seen with right wisdom as it really is 'This has come to be', he practises for revulsion, dispassion, and cessation regarding what has come to be. He sees with right wisdom as it really is 'That originates from nutriment'. Having seen with right wisdom as it really is 'That originates from nutriment', he practises for revulsion, dispassion, and cessation regarding what originates from nutriment. He sees with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation'. Having seen with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation', he practises for revulsion, dispassion, and cessation regarding what is subject to cessation. "This is how, Venerable Sir, one is a trainee.

"And how, Venerable Sir, is one who has understood the states? "Venerable Sir, he sees with right wisdom as it really is 'This has come to be'. Having seen with right wisdom as it really is 'This has come to be', he is liberated through non-clinging due to revulsion, dispassion, and cessation regarding what has come to be. He sees with right wisdom as it really is 'That originates from nutriment'. Having seen with right wisdom as it really is 'That originates from nutriment', he is liberated through non-clinging due to revulsion, dispassion, and cessation regarding what originates from nutriment. He sees with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation'. Having seen with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation', he is liberated through non-clinging due to revulsion, dispassion, and cessation regarding what is subject to cessation. "This is how, Venerable Sir, one has understood the states. "So, Venerable Sir, when this was said in the Pārāyana, in Ajita's Questions -

'Those who have fully understood the states, and the many trainees here;

"Being alert to their conduct, tell me when asked, friend."

"Venerable Sir, I understand in detail the meaning of what was stated in brief thus."

"Good, good, Sāriputta, Sāriputta sees with right wisdom as it really is 'This has come to be'. Having seen with right wisdom as it really is 'This has come to be', he practises for revulsion, dispassion, and cessation regarding what has come to be. He sees with right wisdom as it really is 'That originates from nutriment'. Having seen with right wisdom as it really is 'That originates from nutriment', he practises for revulsion, dispassion, and cessation regarding what originates from nutriment. He sees with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation'. Having seen with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation', he practises for revulsion, dispassion, and cessation regarding what is subject to cessation. This, Sāriputta, is how one is a trainee.

"And how, Sāriputta, is one who has understood the Teaching? "Sāriputta sees with right wisdom as it really is 'This has come to be'. Having seen with right wisdom as it really is 'This has come to be', he is liberated through non-clinging due to revulsion, dispassion, and cessation regarding what has come to be. He sees with right wisdom as it really is 'That originates from nutriment'. Having seen with right wisdom as it really is 'That originates from nutriment', he is liberated through non-clinging due to revulsion, dispassion, and cessation regarding what originates from nutriment. He sees with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation'. Having seen with right wisdom as it really is 'With the cessation of that nutriment, what has come to be is subject to cessation', he is liberated through non-clinging due to revulsion, dispassion, and cessation regarding what is subject to cessation. This, Sāriputta, is how one has understood the Teaching. So, Sāriputta, when this was said in the Pārāyana, in Ajita's Questions -

'Those who have fully understood the states, and the many trainees here;

"Being alert to their conduct, tell me when asked, friend."

"Sāriputta, the meaning of what I have stated in brief should be seen in detail thus." First.

2. The Kaḷāra Discourse

32. He is dwelling at Sāvatthī. Then the monk Kaḷārakhattiyo 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 monk Kaḷārakhattiyo said this to the Venerable Sāriputta - "Friend Sāriputta, the monk Moḷiyaphagguna has rejected the training and returned to what is inferior. Surely that venerable one did not find solace in this Teaching and discipline. Has the Venerable Sāriputta found solace in this Teaching and discipline?"

"Friend, I have no perplexity." "But what about the future, friend?"

"Friend, I have no doubt."

Then the Blessed One addressed a certain monk: "Come, monk, address Sāriputta in my name: 'Friend Sāriputta, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "Friend Sāriputta, the Teacher calls you." "Yes, friend," the Venerable Sāriputta replied to that monk and 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 - "Is it true, Sāriputta, that you have declared 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'?" "No, Venerable Sir, I did not express the meaning with those terms and those phrases." "In whatever way, Sāriputta, a clansman declares final knowledge, it should be regarded as declared." "Indeed, Venerable Sir, did I not say: 'No, Venerable Sir, I did not express the meaning with those terms and those phrases'?"

"If, Sāriputta, they were to ask you thus - "Friend Sāriputta, by knowing what, by seeing what, have you declared 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.' Being asked thus, Sāriputta, how would you answer?"

"If they were to ask me thus, Venerable Sir - "Friend Sāriputta, by knowing what, by seeing what, have you declared 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'"; Being asked thus, Venerable Sir, I would answer thus - "Friend, with the destruction of that source which is the source of birth, I knew: 'I am destroyed.' Having known 'I am destroyed' - 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.'" Being asked thus, Venerable Sir, I would answer thus."

"If, Sāriputta, they were to ask you thus - 'But friend Sāriputta, what is the source, what is the origin, what is the birth, what is the production of birth?' Being asked thus, Sāriputta, how would you answer?" "If they were to ask me thus, Venerable Sir - 'But friend Sāriputta, what is the source, what is the origin, what is the birth, what is the production of birth?' Being asked thus, Venerable Sir, I would answer thus - 'Birth, friend, has existence as its source, existence as its origin, existence as its birth, existence as its production.' Being asked thus, Venerable Sir, I would answer thus."

"If, Sāriputta, they were to ask you thus - "But friend Sāriputta, what is the source, what is the origin, what is the birth, what is the production of existence?" Being asked thus, Sāriputta, how would you answer?" "If they were to ask me thus, Venerable Sir - "But friend Sāriputta, what is the source, what is the origin, what is the birth, what is the production of existence?" Being asked thus, Venerable Sir, I would answer thus - "Friend, existence has clinging as its source, clinging as its origin, clinging as its birth, clinging as its production." Being asked thus, Venerable Sir, I would answer thus."

"If, Sāriputta, they were to ask you thus - clinging, friend... etc... "If, Sāriputta, they were to ask you thus - 'But friend Sāriputta, what is the source, what is the origin, what is the birth, what is the production of craving?' Being asked thus, Sāriputta, how would you answer?" "If they were to ask me thus, Venerable Sir - 'But friend Sāriputta, what is the source, what is the origin, what is the birth, what is the production of craving?' Being asked thus, Venerable Sir, I would answer thus - 'Friend, craving has feeling as its source, feeling as its origin, feeling as its birth, feeling as its production.' Being asked thus, Venerable Sir, I would answer thus."

"If, Sāriputta, they were to ask you thus - "Friend Sāriputta, by knowing what, by seeing what, did delight in feelings not occur to you?" Being asked thus, Sāriputta, how would you answer?" "If they were to ask me thus, Venerable Sir - 'Friend Sāriputta, by knowing what, by seeing what, did delight in feelings not occur to you?', being asked thus, Venerable Sir, I would answer thus - 'Friend, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Friend, these three feelings are impermanent. What is impermanent has been understood as suffering, thus delight in feelings did not occur.' Being asked thus, Venerable Sir, I would answer thus."

"Good, good, Sāriputta. This too, Sāriputta, is a method for explaining this meaning in brief - "Whatever is felt is included in suffering."

"If, Sāriputta, they were to ask you thus - "Friend Sāriputta, by what deliverance have you declared 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'? Being asked thus, Sāriputta, how would you answer?" "If they were to ask me thus, Venerable Sir - "Friend Sāriputta, by what deliverance have you declared 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.' Being asked thus, Venerable Sir, I would answer thus - 'Friends, through internal deliverance, with the destruction of all clinging, I dwell mindful in such a way that the taints do not flow within me as I dwell, and I do not despise myself.' Being asked thus, Venerable Sir, I would answer thus."

"Good, good, Sāriputta. This too, Sāriputta, is a method for explaining this meaning in brief - "I do not doubt about those taints spoken of by the recluse, I do not have perplexity that they are abandoned in me." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

There the Venerable Sāriputta, soon after the Blessed One had left, addressed the monks: "Friend, the Blessed One asked me the first question about something I had not previously considered, and I hesitated. But friend, when the Blessed One approved my first answer, this occurred to me: If the Blessed One were to question me about this matter for a day, with different terms and different methods of exposition, I could answer the Blessed One for a day about this matter with different terms and different methods of exposition. If the Blessed One were to question me about this matter for a night, with different terms and different methods of exposition, I could answer the Blessed One for a night about this matter with different terms and different methods of exposition. If the Blessed One were to question me about this matter for a day and night, with different terms and different methods of exposition, I could answer the Blessed One for a day and night about this matter with different terms and different methods of exposition. If the Blessed One were to question me about this matter for two days and nights...etc... I could answer the Blessed One for two days and nights...etc... If the Blessed One were to question me about this matter for three days and nights...etc... I could answer the Blessed One for three days and nights...etc... If the Blessed One were to question me about this matter for four days and nights...etc... I could answer the Blessed One for four days and nights...etc... If the Blessed One were to question me about this matter for five days and nights...etc... I could answer the Blessed One for five days and nights...etc... If the Blessed One were to question me about this matter for six days and nights...etc... I could answer the Blessed One for six days and nights...etc... If the Blessed One were to question me about this matter for seven days and nights with different terms and different methods of exposition, I could answer the Blessed One for seven days and nights about this matter with different terms and different methods of exposition."

Then the monk Kaḷārakhattiyo 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 monk Kaḷārakhattiyo said this to the Blessed One - "Venerable Sir, a lion's roar was roared by the Venerable Sāriputta - "Friend, the Blessed One asked me the first question about something I had not previously considered, and I hesitated. But friend, when the Blessed One approved my first answer, this occurred to me: If the Blessed One were to question me about this matter for a day, with different terms and different methods of exposition, I could answer the Blessed One for a day about this matter with different terms and different methods of exposition; If for a night...etc... If the Blessed One were to question me for a day and night...etc... If the Blessed One were to question me for two days and nights...etc... three... four... five... six... If the Blessed One were to question me about this matter for seven days and nights with different terms and different methods of exposition, I could answer the Blessed One for seven days and nights about this matter with different terms and different methods of exposition."

"Indeed, monk, Sāriputta has thoroughly penetrated this element of the Teaching, by having thoroughly penetrated which, if I were to question Sāriputta about this matter for a day with different terms and different methods of exposition, Sāriputta could answer me for a day about this matter with different terms and different methods of exposition. If I were to question Sāriputta about this matter for a night with different terms and different methods of exposition, Sāriputta could answer me for a night about this matter...etc... If I were to question Sāriputta about this matter for a day and night, Sāriputta could answer me for a day and night... If I were to question Sāriputta about this matter for two days and nights, Sāriputta could answer me for two days and nights... If I were to question Sāriputta about this matter for three days and nights, Sāriputta could answer me for three days and nights... If I were to question Sāriputta about this matter for four days and nights, Sāriputta could answer me for four days and nights... If I were to question Sāriputta about this matter for five days and nights, Sāriputta could answer me for five days and nights... If I were to question Sāriputta about this matter for six days and nights, Sāriputta could answer me for six days and nights... If I were to question Sāriputta about this matter for seven days and nights with different terms and different methods of exposition, Sāriputta could answer me for seven days and nights about this matter with different terms and different methods of exposition." The second.

3. The Discourse on the Grounds of Knowledge

33. At Sāvatthī...etc... "Monks, I shall teach you forty-four grounds for knowledge. Listen to it, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"What, monks, are the forty-four grounds for knowledge? knowledge of aging-and-death, knowledge of the origin of aging-and-death, knowledge of the cessation of aging-and-death, knowledge of the way leading to the cessation of aging-and-death; knowledge of birth, knowledge of the origin of birth, knowledge of the cessation of birth, knowledge of the way leading to the cessation of birth; knowledge of existence, knowledge of the origin of existence, knowledge of the cessation of existence, knowledge of the way leading to the cessation of existence; knowledge of clinging, knowledge of the origin of clinging, knowledge of the cessation of clinging, knowledge of the way leading to the cessation of clinging; knowledge of craving, knowledge of the origin of craving, knowledge of the cessation of craving, knowledge of the way leading to the cessation of craving; knowledge of feeling, knowledge of the origin of feeling, knowledge of the cessation of feeling, knowledge of the way leading to the cessation of feeling; knowledge of contact...etc... knowledge of the six sense bases... knowledge of name-and-form... knowledge of consciousness... knowledge of formations, knowledge of the origin of formations, knowledge of the cessation of formations, knowledge of the way leading to the cessation of formations. These, monks, are called the forty-four grounds for knowledge.

With the origin of birth there is origin of aging-and-death; with the cessation of birth there is cessation of aging-and-death; this Noble Eightfold Path is the way leading to the cessation of aging-and-death, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands aging-and-death, thus understands the origin of aging-and-death, thus understands the cessation of aging-and-death, thus understands the way leading to the cessation of aging-and-death, this is one's knowledge of the Teaching. He draws inferences about the past and future through this Teaching that has been seen, understood, is immediately effective, attained and penetrated.

"Whatever ascetics or brahmins in the past directly knew aging-and-death, directly knew the origin of aging-and-death, directly knew the cessation of aging-and-death, directly knew the way leading to the cessation of aging-and-death, all of them directly knew it exactly as I do now.

"Whatever ascetics or brahmins in the future will directly know aging-and-death, will directly know the origin of aging-and-death, will directly know the cessation of aging-and-death, will directly know the way leading to the cessation of aging-and-death, all of them will directly know it exactly as I do now." This is one's knowledge by inference.

"When, monks, these two kinds of knowledge of a noble disciple are pure and bright - knowledge of phenomena and knowledge by inference. This, monks, is called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Teaching, who sees this true Teaching, who is endowed with a trainee's knowledge, who is endowed with a trainee's true knowledge, who has entered the stream of the Teaching, who is noble with penetrative wisdom, who stands having reached the door to the Deathless.

"And what, monks, is birth...etc... And what, monks, is existence... And what, monks, is clinging... And what, monks, is craving... And what, monks, is feeling... And what, monks, is contact... And what, monks, is the sixfold base... And what, monks, is name-and-form... And what, monks, is consciousness... And what, monks, are formations? There are these three formations, monks - bodily formation, verbal formation, mental formation. These, monks, are called formations.

With the origin of ignorance there is origin of formations; with the cessation of ignorance there is cessation of formations; this Noble Eightfold Path is the way leading to the cessation of formations, namely - right view... etc... right concentration.

When, monks, a noble disciple thus understands formations, thus understands the origin of formations, thus understands the cessation of formations, thus understands the way leading to the cessation of formations, this is one's knowledge of the Teaching. He draws inferences about the past and future through this Teaching that has been seen, understood, is immediately effective, attained and penetrated.

"Whatever ascetics or brahmins in the past directly knew formations, directly knew the origin of formations, directly knew the cessation of formations, directly knew the way leading to the cessation of formations, all of them directly knew it exactly as I do now.

"Whatever ascetics or brahmins in the future will directly know formations, will directly know the origin of formations, will directly know the cessation of formations, will directly know the way leading to the cessation of formations, all of them will directly know it exactly as I do now. This is one's knowledge by inference.

4. The Second Discourse on the Grounds of Knowledge

34. At Sāvatthī dwells...etc... "Monks, I shall teach you seventy-seven grounds for knowledge. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"What, monks, are the seventy-seven grounds for knowledge? Knowledge that: 'Aging-and-death has birth as its condition'; Knowledge that: 'When birth does not exist there is no aging-and-death'; Knowledge that: 'In the past too aging-and-death had birth as its condition, when birth did not exist there was no aging-and-death'; Knowledge that: 'In the future too aging-and-death will have birth as its condition, when birth will not exist there will be no aging-and-death'; Knowledge that: 'That knowledge of the stability of the Teaching too is subject to destruction, subject to vanishing, subject to fading away, subject to cessation'.

Knowledge that: 'Birth has existence as its condition'...etc... knowledge that: 'existence has clinging as its condition'... knowledge that: 'clinging has craving as its condition'... knowledge that: 'craving has feeling as its condition'... knowledge that: 'feeling has contact as its condition'... knowledge that: 'contact has the six sense bases as its condition'... knowledge that: 'the six sense bases have name-and-form as their condition'... knowledge that: 'name-and-form has consciousness as its condition'... knowledge that: 'consciousness has formations as its condition'; knowledge that: 'formations have ignorance as their condition', knowledge that: 'when there is no ignorance, there are no formations'; knowledge that: 'in the past too, formations had ignorance as their condition', knowledge that: 'when there was no ignorance, there were no formations'; knowledge that: 'in the future too, formations will have ignorance as their condition', knowledge that: 'when there will be no ignorance, there will be no formations'; Knowledge that: 'That knowledge of the stability of the Teaching too is subject to destruction, subject to vanishing, subject to fading away, subject to cessation'. These, monks, are called the seventy-seven grounds for knowledge." Fourth.

5. Discourse on Ignorance as a Condition

35. At Sāvatthī dwells...etc... "With ignorance as condition, formations; with formations as condition, consciousness...etc... such is the origin of this entire mass of suffering." When this was said, a certain monk said this to the Blessed One - "What, Venerable Sir, is aging-and-death, and whose is this aging-and-death?" "Not a fitting question," said the Blessed One, "Whether one says 'What is aging-and-death, and whose is this aging-and-death?', monk, or whether one says 'Aging-and-death is one thing and this aging-and-death belongs to another', monk, both these statements have the same meaning, they differ only in phrasing. Monk, when there is the view 'The soul is the same as the body', there is no living of the holy life. Monk, when there is the view 'The soul is one thing and the body another', there is no living of the holy life. Without approaching both these extremes, monk, the Truth Finder teaches the Teaching by the middle way - 'Aging-and-death has birth as its condition.'"

"What, Venerable Sir, is birth, and whose is this birth?" "Not a fitting question," said the Blessed One, "Whether one says 'What is birth, and whose is this birth?', monk, or whether one says 'Birth is one thing and this birth belongs to another', monk, both these statements have the same meaning, they differ only in phrasing. Monk, when there is the view 'The soul is the same as the body', there is no living of the holy life. Monk, when there is the view 'The soul is one thing and the body another', there is no living of the holy life. Without approaching both these extremes, monk, the Truth Finder teaches the Teaching by the middle way - 'birth has existence as its condition.'"

"What, Venerable Sir, is existence, and whose is this existence?" "Not a fitting question," said the Blessed One, "Whether one says 'What is existence, and whose is this existence?', monk, or whether one says 'Existence is one thing and this existence belongs to another', monk, both these statements have the same meaning, they differ only in phrasing. Monk, when there is the view 'The soul is the same as the body', there is no living of the holy life; Monk, when there is the view 'The soul is one thing and the body another', there is no living of the holy life. Without approaching both these extremes, monk, the Truth Finder teaches the Teaching by the middle way - 'with clinging as condition, existence'...etc... 'clinging has craving as its condition... craving has feeling as its condition... feeling has contact as its condition... contact has the six sense bases as its condition... the six sense bases have name-and-form as their condition... name-and-form has consciousness as its condition... consciousness has formations as its condition.'"

"What, Venerable Sir, are formations, and whose are these formations?" "Not a fitting question," said the Blessed One, "Whether one says 'What are formations, and whose are these formations?', monk, or whether one says 'Formations are one thing and these formations belong to another', monk, both these statements have the same meaning, they differ only in phrasing. Monk, when there is the view 'The soul is the same as the body', there is no living of the holy life; Monk, when there is the view 'The soul is one thing and the body another', there is no living of the holy life. Without approaching both these extremes, monk, the Truth Finder teaches the Teaching by the middle way - 'formations have ignorance as their condition."'

"But, monk, with the complete fading away and cessation of ignorance, whatever contortions, twistings, and trembling one has are all gone. 'What is aging-and-death, and whose is this aging-and-death?' or 'Aging-and-death is one thing and this aging-and-death belongs to another', or 'The soul is the same as the body', or 'The soul is one thing and the body another'. All these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.

"But, monk, with the complete fading away and cessation of ignorance, whatever contortions, twistings, and trembling one has are all gone. 'What is birth, and whose is this birth?' or 'Birth is one thing and this birth belongs to another', or 'The soul is the same as the body', or 'The soul is one thing and the body another'. All these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.

"But, monk, with the complete fading away and cessation of ignorance, whatever contortions, twistings, and trembling one has are all gone. What is existence...etc... what is clinging... what is craving... what is feeling... what is contact... what are the six sense bases... what is name-and-form... what is consciousness...etc...

"But, monk, with the complete fading away and cessation of ignorance, whatever contortions, twistings, and trembling one has are all gone. 'What are formations, and whose are these formations?' or 'Formations are one thing and these formations belong to another', or 'The soul is the same as the body', or 'The soul is one thing and the body another'. All these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Fifth.

6. Second Discourse on Ignorance as a Condition

36. At Sāvatthī dwells...etc... "With ignorance as condition, formations; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering.

"Whether one says 'What is aging-and-death, and whose is this aging-and-death?', monks, or whether one says 'Aging-and-death is one thing and this aging-and-death belongs to another', monks, both these statements have the same meaning, they differ only in phrasing. Monks, when there is the view 'The soul is the same as the body', there is no living of the holy life. Monks, when there is the view 'The soul is one thing and the body another', there is no living of the holy life. Without approaching both these extremes, monks, the Truth Finder teaches the Teaching by the middle way - 'Aging-and-death has birth as its condition.'"

"What is birth...etc... what is existence... what is clinging... what is craving... what is feeling... what is contact... what are the six sense bases... what is name-and-form... what is consciousness... Whether one says 'What are formations, and whose are these formations?', monks, or whether one says 'Formations are one thing and these formations belong to another', monks, both these statements have the same meaning, they differ only in phrasing. Monks, when there is the view 'The soul is the same as the body', there is no living of the holy life. Monks, when there is the view 'The soul is one thing and the body another', there is no living of the holy life. Without approaching both these extremes, monks, the Truth Finder teaches the Teaching by the middle way - 'formations have ignorance as their condition."'

"But, monks, with the complete fading away and cessation of ignorance, whatever contortions, twistings, and trembling one has are all gone. 'What is aging-and-death, and whose is this aging-and-death?' or 'Aging-and-death is one thing and this aging-and-death belongs to another', or 'The soul is the same as the body', or 'The soul is one thing and the body another'. All these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising.

"But, monks, with the complete fading away and cessation of ignorance, whatever contortions, twistings, and trembling one has are all gone. what is birth...etc... what is existence... what is clinging... what is craving... what is feeling... what is contact... what are the six sense bases... what is name-and-form... what is consciousness... 'What are formations, and whose are these formations?' or 'Formations are one thing and these formations belong to another'; 'The soul is the same as the body', or 'The soul is one thing and the body another'. All these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Sixth.

7. The Discourse on Not Yours

37. At Sāvatthī dwells...etc... "Monks, this body is neither yours nor others'. "Monks, this should be seen as old action, conditioned, volitionally produced, to be felt."

"Therein, monks, the learned noble disciple carefully and thoroughly attends to dependent origination itself: '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 arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'" Seventh.

8. The Discourse on Volition

38. At Sāvatthī. "Monks, what one intends, what one plans, and what one tends towards - this becomes a basis for the maintenance of consciousness. When there is a basis, there is support for consciousness. When consciousness is supported and increases, there is renewed existence in the future. When there is renewed existence in the future, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering."

"Monks, when one does not intend and does not plan, but still tends towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is support for consciousness. When consciousness is supported and increases, there is renewed existence in the future. When there is renewed existence in the future, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering.

"But monks, when one neither intends, nor plans, nor tends towards anything, this does not become a basis for the maintenance of consciousness. When there is no basis, there is no support for consciousness. When consciousness is unsupported and does not increase, there is no renewed existence in the future. When there is no renewed existence in the future, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering." The eighth.

9. The Second Discourse on Volition

39. At Sāvatthī dwells...etc... "Monks, what one intends, what one plans, and what one tends towards - this becomes a basis for the maintenance of consciousness. When there is a basis, there is support for consciousness. When consciousness is supported and increases, there is descent of 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...etc... craving... clinging... existence... birth... aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering."

"But monks, when one neither intends, nor plans, nor tends towards anything, this does not become a basis for the maintenance of consciousness. When there is no basis, there is no support for consciousness. When consciousness is unsupported and does not increase, there is no descent of name-and-form. With the cessation of name-and-form there is cessation of the six sense bases...etc... such is the cessation of this entire mass of suffering." Ninth.

10. The Third Discourse on Volition

40. At Sāvatthī dwells...etc... "Monks, what one intends, what one plans, and what one tends towards - this becomes a basis for the maintenance of consciousness. When there is a basis, there is support for consciousness. When consciousness is supported and increases, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, future birth, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering."

"Monks, when one does not intend and does not plan, but still tends towards something, this becomes a basis for the maintenance of consciousness. When there is a basis, there is support for consciousness. When consciousness is supported and increases, there is inclination. When there is inclination, there is coming and going. When there is coming and going, there is passing away and rebirth. When there is passing away and rebirth, future birth, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering.

"But monks, when one neither intends, nor plans, nor tends towards anything, this does not become a basis for the maintenance of consciousness. When there is no basis, there is no support for consciousness. When consciousness is unsupported and does not increase, there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth, future birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering." Tenth.

The Chapter on Kaḷāra the Khattiya is fourth.

Here is its summary -

This being and Kaḷāra, and two bases of knowledge;

And two on conditions of ignorance, inclination, and three on volition.

5. The Chapter on Householders

1. The Discourse on Five Animosities and Fears

41. He is dwelling at Sāvatthī. 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, for one who abstains from destruction of life that fear and animosity is pacified.

"Householder, when one who takes what is not given experiences fear and animosity pertaining to the present life due to taking what is not given, experiences fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, for one who abstains from taking what is not given that fear and animosity is pacified.

"Householder, when one who engages in sexual misconduct experiences fear and animosity pertaining to the present life due to sexual misconduct, experiences fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, for one who abstains from sexual misconduct that fear and animosity is pacified.

"Householder, when one who engages in false speech experiences fear and animosity pertaining to the present life due to false speech, experiences fear and animosity pertaining to the future life, and experiences mental suffering and displeasure, for one who abstains from false speech that fear and animosity is pacified.

"Householder, 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, for one who abstains from liquor, wine, and intoxicants that cause heedlessness that fear and animosity is pacified. These five fears and animosities are allayed.

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

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

"He is possessed of confirmed confidence in the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising 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 carefully and thoroughly attends to dependent origination itself: 'When this exists, that exists; when this does not exist, that does not exist; with the arising of this, that arises; with the cessation of this, that ceases. That is: formations have ignorance as their condition; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'" 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.'

2. The Second Discourse on Five Animosities and Fears

42. At Sāvatthī dwells...etc... "When, monks, 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? When, monks, one who destroys life...etc... when, monks, one who takes what is not given...etc... when, monks, one who engages in sexual misconduct... when, monks, one who speaks falsely... when, monks, one who indulges in liquor, wine and intoxicants which are a basis for negligence...etc... these five fears and animosities are allayed.

"With which four factors of stream-entry is one endowed? Here, monks, a noble disciple towards the Enlightened One...etc... towards the Teaching... Towards the Community... is endowed with virtues dear to the noble ones. 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, monks, the noble disciple carefully and thoroughly attends to dependent origination itself...etc... this noble method has been well seen and well penetrated by wisdom.

"When, monks, 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. Discourse on Suffering

43. At Sāvatthī dwells...etc... "Monks, I shall teach the origin and disappearance of suffering. 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 origin of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This, monks, is the origin of suffering.

"And what, monks, is the disappearance of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering. This, monks, is the disappearance of suffering.

Dependent on the ear and sounds, ear-consciousness arises... etc... dependent on the nose and odours... etc... dependent on the tongue and tastes... etc... dependent on the body and tactile objects... etc... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering. This, monks, is the disappearance of suffering." Third.

4. Discourse on the World

44. At Sāvatthī dwells...etc... "Monks, I shall teach the origin and disappearance of the world. 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 origin of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is 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. This, monks, is the origin of the world.

Dependent on the ear and sounds... etc... dependent on the nose and odours... dependent on the tongue and tastes... dependent on the body and tactile objects... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. with contact as condition, feeling... etc... with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, monks, is the origin of the world.

"And what, monks, is the disappearance of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering. This, monks, is the disappearance of the world.

Dependent on the ear and sounds... etc... dependent on the nose and odours... dependent on the tongue and tastes... dependent on the body and tactile objects... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering. This, monks, is the disappearance of the world." Fourth.

5. The Discourse at Ñātika

45. Thus have I heard - On one occasion the Blessed One was dwelling at Ñātika in the Brick Hall. Then the Blessed One, while in seclusion and meditation, spoke this exposition of the Teaching:

"Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging... etc... Such is the origin of this entire mass of suffering.

Dependent on the ear and sounds... etc... dependent on the nose and odours... dependent on the tongue and tastes... dependent on the body and tactile objects... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging... etc... Such is the origin of this entire mass of suffering.

"Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering.

Dependent on the ear and sounds... etc... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. With the complete fading away and cessation of that very craving, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering."

Now on that occasion a certain monk was standing within hearing of the Blessed One. The Blessed One saw that monk standing within earshot. Having seen him, he said this to that monk - "Did you hear, monk, this exposition of the Teaching?" "Yes, Venerable Sir." "Learn, monk, this exposition of the Teaching; master, monk, this exposition of the Teaching; remember, monk, this exposition of the Teaching. This exposition of the Teaching, monk, is beneficial and fundamental to the holy life." Fifth.

6. The Discourse about a Certain Brahmin

46. He is dwelling at Sāvatthī. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One -

"But Master Gotama, does one who acts also experience?" "'One acts and one experiences', brahmin, this is one extreme."

"But Master Gotama, 'does one act and another experience?'" "'One acts and another experiences', brahmin, this is the second extreme. Without approaching both these extremes, brahmin, the Truth Finder teaches the Teaching by the middle way - 'with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'"

When this was said, that brahmin said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Sixth.

7. The Discourse to Jāṇussoṇi

47. He is dwelling at Sāvatthī. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, with the Blessed One...etc... Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -

"But, Master Gotama, does all exist?" "'All exists', brahmin, this is one extreme."

"But Master Gotama, 'does nothing exist?'" "'Nothing exists', brahmin, this is the second extreme. Without approaching both these extremes, brahmin, the Truth Finder teaches the Teaching by the middle way - 'with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'"

When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "Excellent, Master Gotama...etc... who has gone for refuge from this day forward for life." Seventh.

8. Discourse on the Materialist

48. He is dwelling at Sāvatthī. Then a materialist brahmin approached the Blessed One...etc... Seated to one side, the materialist brahmin said this to the Blessed One -

"But, Master Gotama, does all exist?" "'All exists', brahmin, this is the oldest worldly doctrine."

"But Master Gotama, 'does nothing exist?'" "'Nothing exists', brahmin, this is the second worldly doctrine."

"But Master Gotama, is all unity?" "'All is unity', brahmin, this is the third worldly doctrine."

"But Master Gotama, 'is all diversity?'" "'All is diversity', brahmin, this is the fourth worldly doctrine."

Without approaching both these extremes, brahmin, the Truth Finder teaches the Teaching by the middle way - 'with ignorance as condition, formations arise; with formations as condition, consciousness...etc... Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases...etc... such is the cessation of this entire mass of suffering.'"

When this was said, the materialist brahmin said this to the Blessed One - "Excellent, Master Gotama...etc... from this day forward for life who has gone for refuge." The eighth.

9. The Discourse on the Noble Disciple

49. At Sāvatthī dwells...etc... "Monks, it does not occur to the learned noble disciple: 'When what exists is there what, with the arising of what does what arise? When what exists is there name-and-form, when what exists is there the sixfold sense base, when what exists is there contact, when what exists is there feeling, when what exists is there craving, when what exists is there clinging, when what exists is there existence, when what exists is there birth, when what exists is there aging-and-death?'

"Rather, monks, the learned noble disciple has knowledge of this that is independent of others: 'When this exists, that exists; with the arising of this, that arises. When there is consciousness, there is name-and-form; When there is name-and-form, there is the sixfold sense base; When there is the sixfold sense base, there is contact; When there is contact, there is feeling; When there is feeling, there is craving; When there is craving, there is clinging; When there is clinging, there is existence; When there is existence, there is birth; When there is birth, there is aging-and-death.' He understands thus: 'Thus this world originates.'

"Monks, it does not occur to the learned noble disciple: 'When what does not exist is there no what, with the cessation of what does what cease? When what does not exist is there no name-and-form, when what does not exist is there no sixfold sense base, when what does not exist is there no contact, when what does not exist is there no feeling, when what does not exist is there no craving, when what does not exist is there no clinging, when what does not exist is there no existence, when what does not exist is there no birth, when what does not exist is there no aging-and-death?'"

"Rather, monks, the learned noble disciple has knowledge of this that is independent of others: 'When this does not exist, that does not exist, with the cessation of this, that ceases. When consciousness does not exist there is no name-and-form; when name-and-form does not exist there is no sixfold sense base...etc... there is no existence... there is no birth... when birth does not exist there is no aging-and-death.' He understands thus: 'In this way this world ceases."

"When, monks, a noble disciple thus understands as it really is the origin and disappearance of the world, this, monks, is called a noble disciple who is accomplished in view...etc... who stands having reached the door to the Deathless." Ninth.

10. The Second Discourse on the Noble Disciple

50. At Sāvatthī dwells...etc... "Monks, it does not occur to the learned noble disciple: 'When what exists is there what, with the arising of what does what arise? When what exists are there formations, when what exists is there consciousness, when what exists is there name-and-form, when what exists is there the sixfold sense base, when what exists is there contact, when what exists is there feeling, when what exists is there craving, when what exists is there clinging, when what exists is there existence, when what exists is there birth, when what exists is there aging-and-death?'

"Rather, monks, the learned noble disciple has knowledge of this that is independent of others: 'When this exists, that exists; with the arising of this, that arises. When there is ignorance, there are formations; When there are formations, there is consciousness; When there is consciousness, there is name-and-form; When there is name-and-form, there is the sixfold sense base; When there is the sixfold sense base, there is contact; When there is contact, there is feeling; When there is feeling, there is craving; When there is craving, there is clinging; When there is clinging, there is existence; When there is existence, there is birth; When there is birth, there is aging-and-death.' He understands thus: 'Thus this world originates.'

"Monks, it does not occur to the learned noble disciple: 'When what does not exist is there no what, with the cessation of what does what cease? When what does not exist are there no formations, when what does not exist is there no consciousness, when what does not exist is there no name-and-form, when what does not exist is there no sixfold sense base, when what does not exist is there no contact, when what does not exist is there no feeling, when what does not exist is there no craving...etc... clinging... existence... birth... when what does not exist is there no aging-and-death?'"

"Rather, monks, the learned noble disciple has knowledge of this that is independent of others: 'When this does not exist, that does not exist, with the cessation of this, that ceases. When ignorance does not exist there are no formations; when formations do not exist there is no consciousness; When consciousness does not exist there is no name-and-form; when name-and-form does not exist there is no sixfold sense base...etc... when birth does not exist there is no aging-and-death.' He understands thus: 'In this way this world ceases."

"When, monks, a noble disciple thus understands as it really is the origin and disappearance of the world, this, monks, is called a noble disciple who is accomplished in view, accomplished in vision, who has arrived at this true Teaching, who sees this true Teaching, who is endowed with a trainee's knowledge, who is endowed with a trainee's true knowledge, who has entered the stream of the Teaching, who is noble with penetrative wisdom, who stands having reached the door to the Deathless." Tenth.

The Chapter on Householders is the fifth.

Here is its summary -

Two on the five fears of animosity, suffering and the world and relatives;

A certain one and Jāṇussoṇi, with the cosmologist as the eighth;

Two noble disciples are spoken of, thus is the chapter declared.

6. The Chapter on Suffering

1. Discourse on Investigation

51. 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 -

"To what extent, monks, should a monk investigate when investigating for the complete destruction of suffering?" "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 -

"Here, monks, a monk when investigating investigates: 'Whatever manifold and diverse suffering arises in the world as aging-and-death; what is the source of this suffering, what is its origin, what is its birth, what is its production? When what exists is there aging-and-death, when what does not exist is there no aging-and-death?' Investigating this, he understands thus: 'Whatever manifold and diverse suffering arises in the world as aging-and-death, this suffering has birth as its source, birth as its origin, birth as its birth, birth as its production. When birth exists there is aging-and-death, when birth does not exist there is no aging-and-death."

"He understands aging-and-death, understands the origin of aging-and-death, understands the cessation of aging-and-death, and understands the way leading to the cessation of aging-and-death, and he practises accordingly, practising in accordance with the Teaching; This, monks, is called a monk who is practising for the complete destruction of suffering, for the cessation of aging-and-death.

"Further investigating, he investigates: 'But what is the source, what is the origin, what is the birth, what is the production of this birth, when what exists is there birth, when what does not exist is there no birth?' Investigating this, he understands thus: 'Birth has existence as its source, existence as its origin, existence as its birth, existence as its production; when there is existence, there is birth, when there is no existence, there is no birth."'

"He understands birth, understands the origin of birth, understands the cessation of birth, and understands the way leading to the cessation of birth, and he practises accordingly, practising in accordance with the Teaching; This, monks, is called a monk who is practising for the complete destruction of suffering, for the cessation of birth.

"Further investigating, he investigates: 'But what is the source of this existence...etc... But what is the source of this clinging... But what is the source of this craving... feeling... contact... But what is the source of these six sense bases... But this name-and-form... But this consciousness... But what is the source, what is the origin, what is the birth, what is the production of these formations; when what exists are there formations, when what does not exist are there no formations?' Investigating this, he understands thus: 'Formations have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their production; when there is ignorance there are formations, when there is no ignorance there are no formations."'

"He understands formations, understands the origin of formations, understands the cessation of formations, and understands the way leading to the cessation of formations, and he practises accordingly, practising in accordance with the Teaching; This, monks, is called a monk who is practising for the complete destruction of suffering, for the cessation of formations.

"Monks, when an individual person who has gone to ignorance generates a meritorious formation, consciousness becomes associated with merit. If he generates a demeritorious formation, consciousness becomes associated with demerit. If he generates an imperturbable formation, consciousness becomes associated with the imperturbable. But monks, when ignorance is abandoned and true knowledge has arisen in a monk, then with the fading away of ignorance and the arising of true knowledge he neither generates a meritorious volitional formation, nor a demeritorious volitional formation, nor an imperturbable volitional formation. Not generating, not intending, he does not cling to anything in the world; Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

When he feels a pleasant feeling, he understands: 'It is impermanent', he understands: 'It is not adhered to', he understands: 'It is not delighted in'. When feeling a painful feeling, he understands: 'It is impermanent', he understands: 'It is not adhered to', he understands: 'It is not delighted in'. When feeling a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent', he understands: 'It is not adhered to', he understands: 'It is not delighted in'. When feeling a pleasant feeling, he feels it detached. When feeling a painful feeling, he feels it detached. When feeling a neither-painful-nor-pleasant feeling, he feels it detached.

When feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'. He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool, only bodies will remain'.

"Just as, monks, if a person were to take a hot pot from a potter's kiln and place it on level ground. There that heat would subside right there, only the potsherds would remain. Even so, monks, when feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'. He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool, only bodies will remain'.

"What do you think, monks, would a monk whose taints are destroyed form meritorious volitional formations, or demeritorious volitional formations, or imperturbable volitional formations?" "No, Venerable Sir." "When formations would thus be absolutely non-existent with the cessation of formations, would consciousness be discerned?" "No, Venerable Sir." "When consciousness would thus be absolutely non-existent with the cessation of consciousness, would name-and-form be discerned?" "No, Venerable Sir." "When name-and-form would thus be absolutely non-existent with the cessation of name-and-form, would the six sense bases be discerned?" "No, Venerable Sir." "When the six sense bases would thus be absolutely non-existent with the cessation of the six sense bases, would contact be discerned?" "No, Venerable Sir." "When contact would thus be absolutely non-existent with the cessation of contact, would feeling be discerned?" "No, Venerable Sir." "When feeling would thus be absolutely non-existent with the cessation of feeling, would craving be discerned?" "No, Venerable Sir." "When craving would thus be absolutely non-existent with the cessation of craving, would clinging be discerned?" "No, Venerable Sir." "When clinging would thus be absolutely non-existent with the cessation of clinging, would existence be discerned?" "No, Venerable Sir." "When existence would thus be absolutely non-existent with the cessation of existence, would birth be discerned?" "No, Venerable Sir." "When birth would thus be absolutely non-existent with the cessation of birth, would aging-and-death be discerned?" "No, Venerable Sir."

"Good, good, monks. So it is, monks, not otherwise. "Monks, have faith in that, resolve upon it, be free from perplexity and doubt about it. This is the end of suffering." First.

2. The Discourse on Clinging

52. At Sāvatthī dwells...etc... "Monks, for one dwelling contemplating gratification in things that can be clung to, craving increases. 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."

"Just as, monks, a great mass of fire would burn with ten, twenty, thirty, or forty cartloads of firewood. There a person would from time to time put in dry grass, dry cow dung, and dry sticks. Even so, monks, that great mass of fire, with that nutriment and that fuel, would burn for a long time. Even so, monks, for one dwelling contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging... etc... Such is the origin of this entire mass of suffering.

"Monks, for one dwelling contemplating danger in things that can be clung to, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering.

"Just as, monks, a great mass of fire would burn with ten, twenty, thirty, or forty cartloads of firewood; There a person would not from time to time put in dry grass, nor dry cow dung, nor dry sticks. Even so, monks, that great mass of fire, with the exhaustion of the former fuel and the non-provision of other fuel, being without nutriment, would be quenched. Even so, monks, for one dwelling contemplating danger in things that can be clung to, craving ceases; with the cessation of craving, there is cessation of clinging...etc... such is the cessation of this entire mass of suffering." The second.

3. The Discourse on the Fetter

53. At Sāvatthī dwells...etc... "Monks, for one dwelling contemplating gratification in things that can be fettered, craving increases. 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."

"Just as, monks, an oil lamp would burn dependent on oil and a wick. There a person would from time to time pour oil and adjust the wick. Even so, monks, that oil lamp, with that nutriment and that fuel, would burn for a long time. Even so, monks, for one dwelling contemplating gratification in things that can be fettered, craving increases. 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.

"Monks, for one dwelling contemplating danger in things that can be fettered, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering.

"Just as, monks, an oil lamp would burn dependent on oil and a wick. There a person would not from time to time pour oil nor adjust the wick. Even so, monks, that oil lamp, with the exhaustion of the former fuel and the non-provision of other fuel, being without nutriment, would be quenched. Even so, monks, for one dwelling contemplating danger in things that can be fettered, craving ceases. With the cessation of craving there is cessation of clinging...etc... such is the cessation of this entire mass of suffering." Third.

4. The Second Discourse on the Fetter

54. At Sāvatthī dwells...etc... "Just as, monks, an oil lamp would burn dependent on oil and a wick. There a person would from time to time pour oil and adjust the wick. Even so, monks, that oil lamp, with that nutriment and that fuel, would burn for a long time. Even so, monks, for one dwelling contemplating gratification in things that can be fettered, craving increases. With craving as condition, clinging... etc... such is the origin of this entire mass of suffering."

5. The Great Tree Discourse

55. At Sāvatthī dwells...etc... "Monks, for one dwelling contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging; with clinging as condition, existence...etc... such is the origin of this entire mass of suffering."

"Just as, monks, a great tree. Those roots of his that grow downwards and those that grow across, all of them carry the sap upwards. Even so, monks, that great tree, with that nutriment and that fuel, would stand for a long time. Even so, monks, for one dwelling contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging... etc... Such is the origin of this entire mass of suffering.

"Just as, monks, a great tree. Then a person would come carrying a spade and basket. He would cut that tree at the root, having cut at the root he would dig around it, having dug around it he would pull out the roots, even down to the finest rootlets and fibres. He would cut that tree into pieces, having cut it into pieces he would split them, having split them he would make them into chips, having made them into chips he would dry them in the wind and sun; having dried them in the wind and sun he would burn them with fire, having burnt them with fire he would make them into ashes, having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. Even so, monks, that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Even so, monks, for one dwelling contemplating danger in things that can be clung to, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering." Fifth.

6. The Second Great Tree Discourse

56. At Sāvatthī dwells...etc... "Just as, monks, a great tree. Those roots of his that grow downwards and those that grow across, all of them carry the sap upwards. Even so, monks, that great tree, with that nutriment and that fuel, would stand for a long time. Even so, monks, for one dwelling contemplating gratification in things that can be clung to, craving increases. with craving as condition, clinging... etc... such is the origin of this entire mass of suffering."

"Just as, monks, a great tree. Then a person would come carrying a spade and basket. He would cut that tree at the root, having cut at the root he would dig around it, having dug around it he would pull out the roots...etc... or let them be carried away by the swift current of a river. Even so, monks, that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Even so, monks, for one dwelling contemplating danger in things that can be clung to, craving ceases. With the cessation of craving there is cessation of clinging...etc... such is the cessation of this entire mass of suffering." Sixth.

7. The Young Tree Discourse

57. At Sāvatthī dwells...etc... "Monks, for one dwelling contemplating gratification in things that can be fettered, craving increases. With craving as condition, clinging... etc... such is the origin of this entire mass of suffering."

"Just as, monks, a young tree. From time to time a person would dig around its roots, from time to time would give it soil, from time to time would give it water. Even so, monks, that young tree, with that nutriment and that fuel, would achieve growth, increase and expansion. Even so, monks, for one dwelling contemplating gratification in things that can be fettered, craving increases. With craving as condition, clinging... etc... Such is the origin of this entire mass of suffering.

"Monks, for one dwelling contemplating danger in things that can be fettered, craving ceases. With the cessation of craving there is cessation of clinging...etc... such is the cessation of this entire mass of suffering.

"Just as, monks, a young tree. Then a person would come carrying a spade and basket...etc... or let them be carried away by the swift current of a river. Even so, monks, that young tree would be cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Even so, monks, for one dwelling contemplating danger in things that can be fettered, craving ceases. With the cessation of craving there is cessation of clinging...etc... such is the cessation of this entire mass of suffering." Seventh.

8. The Discourse on Name-and-Form

58. At Sāvatthī dwells...etc... "Monks, for one dwelling contemplating gratification in things that can be fettered, there is descent of name-and-form. The six sense bases have name-and-form as their condition...etc... such is the origin of this entire mass of suffering."

"Just as, monks, a great tree. Those roots of his that grow downwards and those that grow across, all of them carry the sap upwards. Even so, monks, that great tree, with that nutriment and that fuel, would stand for a long time. Even so, monks, for one dwelling contemplating gratification in things that can be fettered, there is descent of name-and-form...etc...

"Monks, for one dwelling contemplating danger in things that can be fettered, there is no descent of name-and-form. With the cessation of name-and-form there is cessation of the six sense bases...etc... such is the cessation of this entire mass of suffering.

"Just as, monks, a great tree. Then a person would come carrying a spade and basket...etc... no longer subject to future arising. Even so, monks, for one dwelling contemplating danger in things that can be fettered, there is no descent of name-and-form. With the cessation of name-and-form there is cessation of the six sense bases...etc... such is the cessation of this entire mass of suffering." The eighth.

9. Discourse on Consciousness

59. At Sāvatthī dwells...etc... "Monks, for one dwelling contemplating gratification in things that can be fettered, there is descent of consciousness. Name-and-form has consciousness as its condition...etc... such is the origin of this entire mass of suffering."

"Just as, monks, a great tree. Those roots of his...etc... even so, monks, for one dwelling contemplating gratification in things that can be fettered, there is descent of consciousness...etc...

"Monks, for one dwelling contemplating danger in things that can be fettered, there is no descent of consciousness. With the cessation of consciousness there is cessation of name-and-form...etc... such is the cessation of this entire mass of suffering.

"Just as, monks, a great tree. Then a person would come carrying a spade and basket...etc... no longer subject to future arising. Even so, monks, for one dwelling contemplating danger in things that can be fettered, there is no descent of consciousness. With the cessation of consciousness, there is cessation of name-and-form...etc... such is the cessation of this entire mass of suffering." Ninth.

10. The Discourse on Causation

60. On one occasion the Blessed One was dwelling among the Kurus in a market town of the Kurus named KammāsaTeaching. 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 - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How profound, Venerable Sir, is this dependent origination, and how profound is its appearance, yet to me it appears as clear as clear can be!"

"Do not speak thus, Ānanda, do not speak thus, Ānanda! This dependent origination, Ānanda, is profound and appears profound. Through not understanding and not penetrating this Teaching, Ānanda, this generation has become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the round of births, the plane of misery, the bad destination, the nether world.

"Ānanda, for one dwelling contemplating gratification in things that can be clung to, craving increases. 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.

"Just as, Ānanda, a great tree. Those roots of his that grow downwards and those that grow across, all of them carry the sap upwards. Even so, Ānanda, that great tree, with that nutriment and that fuel, would stand for a long time. Even so, Ānanda, for one dwelling contemplating gratification in things that can be clung to, craving increases. With craving as condition, clinging; with clinging as condition, existence...etc... Such is the origin of this entire mass of suffering.

"Ānanda, for one dwelling contemplating danger in things that can be clung to, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases...etc... such is the cessation of this entire mass of suffering.

"Just as, Ānanda, a great tree. Then a person would come carrying a spade and basket. He would cut that tree at the root, having cut at the root he would dig around it, having dug around it he would pull out the roots, even down to the finest rootlets and fibres. He would cut that tree into pieces. Having cut it into pieces he would split them; having split them he would make them into chips, having made them into chips he would dry them in the wind and sun, having dried them in the wind and sun he would burn them with fire, having burnt them with fire he would make them into ashes, having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. Even so, Ānanda, that great tree would be cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Even so, Ānanda, for one dwelling contemplating danger in things that can be clung to, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering." Tenth.

The Chapter on Suffering, sixth.

Here is its summary -

Investigation and clinging, and two fetters too;

Two are spoken with Great Tree, and seventh with Young One;

Name-and-form and consciousness, and with Source makes ten.

7. The Great Chapter

1. Discourse on the Unlearned

61. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park... "Monks, an unlearned worldling might become disenchanted, might become dispassionate, might become liberated from this body composed of the four great elements. What is the reason for this? The growth and decline, the taking up and laying down of this body composed of the four great elements is seen, monks. Therefore the unlearned worldling might become disenchanted, might become dispassionate, might become liberated from that."

"But monks, that which is called mind, thought, consciousness - from that the unlearned worldling is not capable of becoming disenchanted, not capable of becoming dispassionate, not capable of becoming liberated. What is the reason for this? For a long time, monks, this has been adhered to, appropriated, and grasped by the unlearned worldling - 'This is mine, this I am, this is my self'. Therefore the unlearned worldling is not capable of becoming disenchanted, not capable of becoming dispassionate, not capable of becoming liberated from that.

"Monks, it would be better for the unlearned worldling to take this body composed of the four great elements as self, rather than the mind. What is the reason for this? Monks, this body composed of the four great elements can be seen standing for one year, standing for two years, standing for three years, standing for four years, standing for five years, standing for ten years, standing for twenty years, standing for thirty years, standing for forty years, standing for fifty years, standing for a hundred years, standing for even longer.

But monks, that which is called mind, thought, consciousness - that arises as one thing and ceases as another through night and day. Just as, monks, a monkey roaming in the forest wilds grasps a branch, lets it go and grasps another, lets that go and grasps another; even so, monks, that which is called mind, thought, consciousness - that arises as one thing and ceases as another through night and day.

"Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness; Being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2. Second Discourse on the Unlearned

62. At Sāvatthī dwells...etc... "Monks, an unlearned worldling might become disenchanted, might become dispassionate, might become liberated from this body composed of the four great elements. What is the reason for this? The growth and decline, the taking up and laying down of this body composed of the four great elements is seen, monks. Therefore the unlearned worldling might become disenchanted, might become dispassionate, might become liberated from that. But monks, that which is called mind, thought, consciousness - from that the unlearned worldling is not capable of becoming disenchanted, not capable of becoming dispassionate, not capable of becoming liberated. What is the reason for this? For a long time, monks, this has been adhered to, appropriated, and grasped by the unlearned worldling - 'This is mine, this I am, this is my self'. Therefore the unlearned worldling is not capable of becoming disenchanted, not capable of becoming dispassionate, not capable of becoming liberated from that."

Therein, monks, the learned noble disciple carefully and thoroughly attends to dependent origination itself: '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.' Monks, dependent on contact to be felt as pleasant, pleasant feeling arises. With the cessation of that contact to be felt as pleasant, the corresponding pleasant feeling that arose dependent on that contact to be felt as pleasant ceases and subsides. Monks, dependent on contact to be felt as painful, painful feeling arises. With the cessation of that contact to be felt as painful, the corresponding painful feeling that arose dependent on that contact to be felt as painful ceases and subsides. Monks, dependent on contact to be felt as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises. With the cessation of that contact to be felt as neither-painful-nor-pleasant, the corresponding neither-painful-nor-pleasant feeling that arose dependent on that contact to be felt as neither-painful-nor-pleasant ceases and subsides.

Just as, monks, from the friction and conjunction of two sticks heat is born and fire is produced. With the separation and disjunction of those same two sticks, the corresponding heat ceases and subsides; even so, monks, dependent on contact to be felt as pleasant, pleasant feeling arises. With the cessation of that contact to be felt as pleasant, the corresponding pleasant feeling that arose dependent on that contact to be felt as pleasant ceases and subsides...etc... dependent on contact to be felt as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises. With the cessation of that contact to be felt as neither-painful-nor-pleasant, the corresponding neither-painful-nor-pleasant feeling that arose dependent on that contact to be felt as neither-painful-nor-pleasant ceases and subsides.

"Seeing thus, monks, the learned noble disciple becomes disenchanted with contact, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness; Being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' The second.

3. The Discourse on the Simile of Son's Flesh

63. At Sāvatthī...etc... "Monks, there are these four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence. Which four? Material food, whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. Monks, these are the four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence."

"And how, monks, should material food be viewed? Just as, monks, a couple might set out on a desert road taking limited provisions. They had one son, dear and agreeable. Then, monks, while that couple was in the desert, their limited provisions would come to destruction and exhaustion. And there would still be a portion of desert not yet crossed. Then, monks, that couple would think: 'Our limited provisions are destroyed and exhausted. And there is still this portion of desert not yet crossed. What if we were to kill this only son, dear and agreeable, make dried and spiced meat, and eating our son's flesh, we could cross the remaining desert, lest all three of us perish.' Then, monks, that couple, having killed their only son, dear and agreeable, making dried and spiced meat, eating their son's flesh, would cross the remaining desert. They would eat their son's flesh and beat their breasts - 'Where are you, only son? Where are you, only son?'

"What do you think, monks, would they eat that food for amusement, or for intoxication, or for beautification, or for embellishment?" "No, Venerable Sir." "Did you not, monks, eat that food just for the purpose of crossing the desert?" "Yes, Venerable Sir." "Even so, monks, I say that material food should be viewed." Monks, when material food is fully understood, the lust for the five cords of sensual pleasure is fully understood. When the lust for the five cords of sensual pleasure is fully understood, there is no fetter by which a noble disciple, bound by that fetter, would come back to this world.

"And how, monks, should contact as nutriment be viewed? Just as, monks, if a skinless cow were to stand leaning against a wall. The living beings that depend on the wall would devour it. If it were to stand leaning against a tree, the living beings that depend on the tree would devour it. If it were to stand in water, the living beings that depend on water would devour it. If it were to stand in space, the living beings that depend on space would devour it. Indeed monks, wherever that skinless cow would stand leaning, the living beings that depend on that would devour it. Even so, monks, I say that contact as nutriment should be viewed. Monks, when contact as nutriment is fully understood, the three feelings are fully understood. I say that when the three feelings are fully understood, there is nothing further to be done by the noble disciple.

And how, monks, should mental volition as nutriment be viewed? Just as, monks, there were a charcoal pit deeper than a man's height, full of glowing charcoal without flame or smoke. Then a person would come, wanting to live, not wanting to die, wanting happiness and averse to suffering. Then two strong men would seize him by both arms and drag him towards that charcoal pit. Then, monks, that person's volition would be far away, his longing would be far away, his wish would be far away. What is the reason for this? For, monks, this occurs to that person: 'If I fall into this charcoal pit, because of that I will meet death or deadly suffering.' Even so, monks, I say that mental volition as nutriment should be viewed. Monks, when mental volition as nutriment is fully understood, the three cravings are fully understood. I say that when the three cravings are fully understood, there is nothing further to be done by the noble disciple.

"And how, monks, should consciousness as nutriment be viewed? Just as, monks, they might catch a thief, a criminal and show him to the king - 'Your majesty, this is a thief, a criminal; impose on him whatever punishment you wish.' The king might say this to him: 'Go, sirs, strike this person with a hundred spears in the morning.' They would strike him with a hundred spears in the morning. Then at noon the king might say: 'Good sirs, how is that person?' 'He is still alive, your majesty.' The king might say this to him: 'Go, sirs, strike that person with a hundred spears at noon.' They would strike him with a hundred spears at noon. Then in the evening the king might say: 'Good sirs, how is that person?' 'He is still alive, your majesty.' The king might say this to him: 'Go, sirs, strike that person with a hundred spears in the evening.' They would strike him with a hundred spears in the evening. What do you think, monks, would that person, being struck with three hundred spears during the day, experience pain and displeasure because of that?" "Venerable Sir, even being struck with a single spear that person would experience pain and displeasure because of that; what then to say about being struck with three hundred spears!" "Even so, monks, I say that consciousness as nutriment should be viewed. Monks, when consciousness as nutriment is fully understood, name-and-form is fully understood, when name-and-form is fully understood, I say that there is nothing further to be done by the noble disciple." Third.

4. Discourse on There is Lust

64. At Sāvatthī dwells...etc... "Monks, there are these four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence. Which four? Material food, whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. Monks, these are the four nutriments for the maintenance of beings that already have come to be and for the support of those seeking a new existence."

"Monks, if there is lust, delight, and craving for material food, consciousness is established there and increases. Where consciousness is established and increases, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of formations. Where there is the growth of formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is birth, aging, and death in the future. Where there is birth, aging, and death in the future, monks, I say that is accompanied by sorrow, anguish, and despair.

"If in the case of contact as nutriment, monks...etc... "If in the case of mental volition as nutriment, monks...etc... "If in consciousness as nutriment, monks, there is lust, delight, and craving, consciousness is established there and increases. Where consciousness is established and increases, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of formations. Where there is the growth of formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is birth, aging, and death in the future. Where there is birth, aging, and death in the future, monks, I say that is accompanied by sorrow, anguish, and despair.

"Suppose, monks, a dyer or a painter, given dye or lac or turmeric or indigo or madder, on a well-polished plank or wall or cloth, were to create the figure of a woman or a man complete in all its features; Even so, monks, if there is lust, delight, and craving for material food, consciousness is established there and increases. Where consciousness is established and increases, there is the descent of name-and-form. Where there is the descent of name-and-form, there is the growth of formations. Where there is the growth of formations, there is the production of renewed existence in the future. Where there is the production of renewed existence in the future, there is birth, aging, and death in the future. Where there is birth, aging, and death in the future, monks, I say that is accompanied by sorrow, anguish, and despair.

"If in material food, monks, there is no lust, no delight, no craving, consciousness is unestablished there and does not increase. Where consciousness is unestablished and does not increase, there is no descent of name-and-form. Where there is no descent of name-and-form, there is no growth of formations. Where there is no growth of formations, there is no production of renewed existence in the future. Where there is no production of renewed existence in the future, there is no birth, aging, and death in the future. Where there is no birth, aging, and death in the future, monks, I say that is without sorrow, without anguish, without despair.

"If in the case of contact as nutriment, monks...etc... "If in the case of mental volition as nutriment, monks...etc... "If in consciousness as nutriment, monks, there is no lust, no delight, no craving, consciousness is unestablished there and does not increase. Where consciousness is unestablished and does not increase, there is no descent of name-and-form. Where there is no descent of name-and-form, there is no growth of formations. Where there is no growth of formations, there is no production of renewed existence in the future. Where there is no production of renewed existence in the future, there is no birth, aging, and death in the future. Where there is no birth, aging, and death in the future, monks, I say that is without sorrow, without anguish, without despair.

"Just as, monks, in a peaked house or a peaked hall, when the sun rises, if a ray of light enters through an eastern, northern, or southern window, where would it become established?" "On the western wall, Venerable Sir." "If there were no western wall, monks, where would it be established?" "On the earth, Venerable Sir." "If there were no earth, monks, where would it be established?" "On water, Venerable Sir." "If there were no water, monks, where would it be established?" "It would be unestablished, Venerable Sir." "Even so, monks, if there is no lust, no delight, no craving for material food...etc...

"If in the case of contact as nutriment, monks... "If in the case of mental volition as nutriment, monks...etc... "If in consciousness as nutriment, monks, there is no lust, no delight, no craving, consciousness is unestablished there and does not increase. Where consciousness is unestablished and does not increase, there is no descent of name-and-form. Where there is no descent of name-and-form, there is no growth of formations. Where there is no growth of formations, there is no production of renewed existence in the future. Where there is no production of renewed existence in the future, there is no birth, aging, and death in the future. Where there is no birth, aging, and death in the future, monks, I say that is without sorrow, without anguish, without despair." Fourth.

5. The Discourse on the City

65. At Sāvatthī dwells...etc... "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'This world has indeed fallen into difficulty: one is born, ages, dies, passes away, and is reborn. And yet one does not understand the escape from this suffering of aging and death. When indeed will the escape from this suffering of aging and death be known?' Then, monks, I thought: 'When what exists is there aging-and-death, what is the condition for aging-and-death?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When birth exists there is aging-and-death, aging-and-death has birth as its condition."

"Then, monks, I thought: 'When what exists is there birth...etc... existence... clinging... craving... feeling... contact... the sixfold sense base... name-and-form... what is the condition for name-and-form?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When there is consciousness, there is name-and-form; name-and-form exists with consciousness as its condition.' Then, monks, I thought: 'When what exists is there consciousness, what is the condition for consciousness?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When there is name-and-form, there is consciousness; consciousness has name-and-form as its condition."'

"Then, monks, I thought: This consciousness turns back from name-and-form, it does not go beyond. It is to this extent that one may be born, age, die, pass away, and be reborn, that is to say: with name-and-form 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...etc... Such is the origin of this entire mass of suffering. 'Origination, origination', monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light.

"Then, monks, I thought: 'When what does not exist is there no aging-and-death; with the cessation of what is there the cessation of aging-and-death?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When birth does not exist there is no aging-and-death; with the cessation of birth there is the cessation of aging-and-death.' Then, monks, I thought: 'When what does not exist is there no birth...etc... there is no existence... there is no clinging... there is no craving... there is no feeling... there is no contact... there is no sixfold sense base... there is no name-and-form. With the cessation of what is there the cessation of name-and-form?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When consciousness does not exist there is no name-and-form; with the cessation of consciousness there is the cessation of name-and-form."'

"Then, monks, I thought: 'When what does not exist is there no consciousness; with the cessation of what is there the cessation of consciousness?' Then, monks, through careful attention there was a breakthrough of wisdom - 'When name-and-form does not exist there is no consciousness; with the cessation of name-and-form there is the cessation of consciousness."'

"Then, monks, I thought: I have discovered this path to enlightenment, namely: with the cessation of name-and-form there is cessation of consciousness; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases there is cessation of contact...etc... such is the cessation of this entire mass of suffering. 'Cessation, cessation', monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light.

"Just as, monks, a person roaming in the forest wilds would see an ancient path, an ancient road traversed by people of former times. He should follow that. Following that, he would see an ancient city, an ancient royal capital inhabited by people of former times, complete with parks, complete with forests, complete with ponds, well-built and delightful. Then, monks, that person would report to the king or to a great royal minister: 'Please, sir, you should know - Roaming in the forest wilds, I saw an ancient path, an ancient road traversed by people of former times, and I followed it. Following it, I saw an ancient city, an ancient royal capital inhabited by people of former times, complete with parks, complete with forests, complete with ponds, well-built and delightful. Build that city, sir!' Then, monks, that king or great royal minister would build that city. In time that city would become successful, prosperous, crowded with many people, having reached growth and expansion. Even so, monks, I saw an ancient path, an ancient road traversed by the perfectly Enlightened Ones of former times.

"And what, monks, is that ancient path, that ancient road traversed by the perfectly Enlightened Ones of former times? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is that ancient path, that ancient road traversed by the perfectly Enlightened Ones of former times, which I followed; following it, I understood aging-and-death; I understood the origin of aging-and-death; I understood the cessation of aging-and-death; I understood the way leading to the cessation of aging-and-death. I followed it; following it, I understood birth... etc... I understood existence... I understood clinging... I understood craving... I understood feeling... I understood contact... I understood the sixfold sense base... I understood name-and-form... I understood consciousness. I followed it; following it, I understood formations; I understood the origin of formations; I understood the cessation of formations; I understood the way leading to the cessation of formations. Having understood this through direct knowledge, I taught it to monks, nuns, male lay followers and female lay followers. That holy life, monks, became successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings. Fifth.

6. Exploration Discourse

66. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus in a market town of the Kurus named KammāsaTeaching. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Do you explore, monks, inner exploration?" When this was said, a certain monk said this to the Blessed One - "I, Venerable Sir, explore inner exploration." "But how, monk, do you explore inner exploration?" Then that monk explained. As that monk explained, that monk did not satisfy the Blessed One's mind.

When this was said, the Venerable Ānanda said this to the Blessed One - "this is the time, Blessed One; this is the time, Fortunate One; let the Blessed One speak about the internal exploration. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Here, monks, a monk when exploring explores the internal exploration - 'Whatever manifold and diverse suffering arises in the world as aging-and-death. What is the source of this suffering, what is its origin, what is its birth, what is its production, when what exists is there aging-and-death, when what does not exist is there no aging-and-death?' When exploring he understands thus: 'Whatever manifold and diverse suffering arises in the world as aging-and-death. This suffering has acquisition as its source, acquisition as its origin, acquisition as its birth, acquisition as its production, when acquisition exists there is aging-and-death, when acquisition does not exist there is no aging-and-death.' He understands aging-and-death, understands the origin of aging-and-death, understands the cessation of aging-and-death, and understands the way leading to the cessation of aging-and-death. And he practises accordingly, practising in accordance with the Teaching. This, monks, is called a monk who is practising for the complete destruction of suffering, for the cessation of aging-and-death.

Then further when exploring he explores the internal exploration - 'But what is the source, what is the origin, what is the birth, what is the production of this acquisition, when what exists is there acquisition, when what does not exist is there no acquisition?' When exploring he understands thus: 'acquisition has craving as its source, craving as its origin, craving as its birth, craving as its production, when craving exists there is acquisition, when craving does not exist there is no acquisition.' He understands acquisition, understands the origin of acquisition, understands the cessation of acquisition, and understands the way leading to the cessation of acquisition. And he practises accordingly, practising in accordance with the Teaching. This, monks, is called a monk who is practising for the complete destruction of suffering, for the cessation of acquisition.

Then further when exploring he explores the internal exploration - "And where does this craving arise when arising, where does it settle when settling?" When exploring he understands thus: Whatever in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling. And what in the world is pleasant and agreeable? The eye in the world is pleasant and agreeable. There this craving arises when arising, there it settles when settling. The ear in the world is pleasant and agreeable... etc... The nose in the world is pleasant and agreeable... The tongue in the world is pleasant and agreeable... The body in the world is pleasant and agreeable... The mind in the world is pleasant and agreeable; there this craving arises when arising, there it settles when settling.

"Monks, whatever ascetics or brahmins in the past who saw what is pleasant and agreeable in the world as permanent, as happiness, as self, as health, as security. They increased craving. Those who increased craving increased acquisition. Those who increased acquisition increased suffering. Those who increased suffering were not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they were not freed from suffering.

"Monks, whatever ascetics or brahmins in the future who will see what is pleasant and agreeable in the world as permanent, as happiness, as self, as health, as security. They will increase craving. Those who will increase craving will increase acquisition. Those who will increase acquisition will increase suffering. Those who will increase suffering will not be freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they will not be freed from suffering.

"Monks, whatever ascetics or brahmins at present who see what is pleasant and agreeable in the world as permanent, as happiness, as self, as health, as security. They increase craving. Those who increase craving increase acquisition. Those who increase acquisition increase suffering. Those who increase suffering are not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they are not freed from suffering.

"Suppose, monks, there was a drinking cup endowed with colour, endowed with odour, endowed with taste. But it was mixed with poison. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty. They might ask him: 'Good man, this drinking cup is endowed with colour, endowed with odour, endowed with taste; but it was mixed with poison. If you wish, drink it. When you drink it, you will indeed be satisfied with its colour, odour, and taste, but after drinking it you will meet death or deadly suffering because of that.' He would drink that drinking cup hastily without reflection and would not reject it. Because of that he would meet death or deadly suffering. Even so, monks, whatever ascetics or brahmins in the past who saw what is pleasant in the world...etc... in the future...etc... whatever ascetics or brahmins at present who see what is pleasant and agreeable in the world as permanent, as happiness, as self, as health, as security, they increase craving. Those who increase craving increase acquisition. Those who increase acquisition increase suffering. Those who increase suffering are not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they are not freed from suffering.

"But, monks, whatever ascetics or brahmins in the past who saw what is pleasant and agreeable in the world as impermanent, as suffering, as non-self, as disease, as peril, they abandoned craving. Those who abandoned craving abandoned acquisition. Those who abandoned acquisition abandoned suffering. Those who abandoned suffering were freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they were freed from suffering.

"But, monks, whatever ascetics or brahmins in the future who will see what is pleasant and agreeable in the world as impermanent, as suffering, as non-self, as disease, as peril, they will abandon craving. Those who will abandon craving...etc... 'they will be freed from suffering', I say.

"But, monks, whatever ascetics or brahmins at present who see what is pleasant and agreeable in the world as impermanent, as suffering, as non-self, as disease, as peril, they abandon craving. Those who abandon craving abandon acquisition. Those who abandon acquisition abandon suffering. Those who abandon suffering are freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they are freed from suffering.

"Suppose, monks, there was a drinking cup endowed with colour, endowed with odour, endowed with taste. But it was mixed with poison. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty. They might ask him: 'Good man, this drinking cup is endowed with colour, endowed with odour, endowed with taste, but it is mixed with poison. If you wish, drink it. When you drink it, you will indeed be satisfied with its colour, odour, and taste; but after drinking it you will meet death or deadly suffering because of that.' Then, monks, that person might think thus: 'I could indeed dispel this thirst for liquor with water, or with sour milk, or with salted gruel, or with fermented fish sauce, but I should not drink that which would be for my harm and suffering for a long time.' Having reflected on it, he would not drink that drinking cup, he would reject it. Because of that he would not meet death or deadly suffering. Even so, monks, whatever ascetics or brahmins in the past who saw what is pleasant and agreeable in the world as impermanent, as suffering, as non-self, as disease, as peril, they abandoned craving. Those who abandoned craving abandoned acquisition. Those who abandoned acquisition abandoned suffering. Those who abandoned suffering were freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they were freed from suffering.

"But, monks, whatever ascetics or brahmins in the future...etc... whatever ascetics or brahmins at present who see what is pleasant and agreeable in the world as impermanent, as suffering, as non-self, as disease, as peril, they abandon craving. Those who abandon craving abandon acquisition. Those who abandon acquisition abandon suffering. Those who abandon suffering are freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I say they are freed from suffering. Sixth.

7. The Discourse on the Bundle of Reeds

67. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, having emerged from seclusion in the evening, approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "Friend Sāriputta, is aging-and-death self-created, created by another, both self-created and created by another, or has it neither been self-created nor created by another but arisen fortuitously?" "Friend Koṭṭhika, aging-and-death is neither self-created, nor created by another, nor both self-created and created by another, nor has it neither been self-created nor created by another and arisen fortuitously. Rather, aging-and-death has birth as its condition."

"Friend Sāriputta, is birth self-created, created by another, both self-created and created by another, or has it neither been self-created nor created by another but arisen fortuitously?" "Friend Koṭṭhika, birth is neither self-created, nor created by another, nor both self-created and created by another, nor has it neither been self-created nor created by another and arisen fortuitously. Rather, birth has existence as its condition."

"Friend Sāriputta, is existence self-created...etc... clinging is self-created... craving is self-created... feeling is self-created... contact is self-created... the six sense bases are self-created... "Is name-and-form self-created, created by another, both self-created and created by another, or has it neither been self-created nor created by another but arisen fortuitously?" "Friend Koṭṭhika, name-and-form is neither self-created, nor created by another, nor both self-created and created by another, nor has it neither been self-created nor created by another and arisen fortuitously. Rather, name-and-form has consciousness as its condition."

"Friend Sāriputta, is consciousness self-created, created by another, both self-created and created by another, or has it neither been self-created nor created by another but arisen fortuitously?" "Friend Koṭṭhika, consciousness is neither self-created, nor created by another, nor both self-created and created by another, nor has it neither been self-created nor created by another and arisen fortuitously. Rather, consciousness has name-and-form as its condition."

"Just now we understand what the Venerable Sāriputta has said thus - "Friend Koṭṭhika, name-and-form is neither self-created, nor created by another, nor both self-created and created by another, nor has it neither been self-created nor created by another and arisen fortuitously. Rather, name-and-form has consciousness as its condition."

"And just now we understand what the Venerable Sāriputta has said thus - "Friend Koṭṭhika, consciousness is neither self-created, nor created by another, nor both self-created and created by another, nor has it neither been self-created nor created by another and arisen fortuitously. Rather, consciousness has name-and-form as its condition."

"Then how, friend Sāriputta, should the meaning of what was said be understood?" "Therefore, friend, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Just as, friend, two bundles of reeds might stand supporting one another. Even so, friend, consciousness has name-and-form as its condition; 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...etc... Such is the origin of this entire mass of suffering. If, friend, one were to pull away one of those bundles of reeds, the other would fall; if one were to pull away the other, the first would fall. Even so, friend, with the cessation of name-and-form, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases there is cessation of contact...etc... such is the cessation of this entire mass of suffering." "It is wonderful, friend Sāriputta; marvellous, friend Sāriputta! How well spoken this is by the Venerable Sāriputta. And we approve of the Venerable Sāriputta's statement with these thirty-six grounds - 'If, friend, a monk teaches the Teaching for revulsion, dispassion, and cessation regarding aging-and-death, he can be properly called "a monk who is a Teaching-speaker". If, friend, a monk practises for revulsion, dispassion, and cessation regarding aging-and-death, he can be properly called "a monk who practises in accordance with the Teaching". If, friend, a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding aging-and-death, he can be properly called "a monk who has attained Nibbāna in this very life". If regarding birth... If regarding existence... If regarding clinging... If regarding craving... If regarding feeling... If regarding contact... If regarding the six sense bases... If regarding name-and-form... If regarding consciousness... If regarding formations... If, friend, a monk teaches the Teaching for revulsion, dispassion, and cessation regarding ignorance, he can be properly called "a monk who is a Teaching-speaker". If, friend, a monk practises for revulsion, dispassion, and cessation regarding ignorance, he can be properly called "a monk who practises in accordance with the Teaching". If, friend, a monk is liberated through non-clinging due to revulsion, dispassion, and cessation regarding ignorance, he can be properly called "a monk who has attained Nibbāna in this very life".' Seventh.

8. The Discourse at Kosambī

68. On one occasion the Venerable Musila, the Venerable Paviṭṭha, the Venerable Nārada, and the Venerable Ānanda were dwelling at Kosambī in Ghosita's Park. Then the Venerable Paviṭṭha said this to the Venerable Musila: "Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Musila have personal knowledge: 'Aging-and-death has birth as its condition'?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'Aging-and-death has birth as its condition.'"

"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Musila have personal knowledge: 'birth has existence as its condition...etc... existence has clinging as its condition... clinging has craving as its condition... craving has feeling as its condition... feeling has contact as its condition... contact has the six sense bases as its condition... the six sense bases have name-and-form as their condition... name-and-form has consciousness as its condition... consciousness has formations as its condition... formations have ignorance as their condition?"' "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'formations have ignorance as their condition."'

"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Musila have personal knowledge: 'with the cessation of birth there is cessation of aging-and-death'?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'with the cessation of birth there is cessation of aging-and-death'."

"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Musila have personal knowledge: 'With the cessation of existence there is cessation of birth...etc... with the cessation of clinging there is cessation of existence... with the cessation of craving there is cessation of clinging... with the cessation of feeling there is cessation of craving... with the cessation of contact there is cessation of feeling... with the cessation of the six sense bases there is cessation of contact... with the cessation of name-and-form there is cessation of the six sense bases... with the cessation of consciousness there is cessation of name-and-form... with the cessation of formations there is cessation of consciousness... with the cessation of ignorance there is cessation of formations?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'with the cessation of ignorance there is cessation of formations.'"

"Friend Musila, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Musila have personal knowledge: 'The cessation of existence is Nibbāna'?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'The cessation of existence is Nibbāna'."

"Then the Venerable Musila is an arahant with taints destroyed?" When this was said, the Venerable Musila remained silent. Then the Venerable Nārada said this to the Venerable Paviṭṭha: "Good, friend Paviṭṭha, let me receive that question. Ask me that question. I shall answer that question for you." "Let the Venerable Nārada receive that question. I ask the Venerable Nārada that question. Let the Venerable Nārada answer that question for me."

"Friend Nārada, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Nārada have personal knowledge: 'Aging-and-death has birth as its condition'?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'Aging-and-death has birth as its condition.'"

"Friend Nārada, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Nārada have personal knowledge: birth has existence as its condition...etc... formations have ignorance as their condition?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'formations have ignorance as their condition."'

"Friend Nārada, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Nārada have personal knowledge: 'with the cessation of birth there is cessation of aging-and-death'?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'with the cessation of birth there is cessation of aging-and-death'."

"Friend Nārada, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Nārada have personal knowledge: 'With the cessation of existence there is cessation of birth...etc... with the cessation of ignorance there is cessation of formations?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'with the cessation of ignorance there is cessation of formations.'"

"Friend Nārada, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, does the Venerable Nārada have personal knowledge: 'The cessation of existence is Nibbāna'?" "Friend Paviṭṭha, apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view, I know this, I see this: 'The cessation of existence is Nibbāna'."

"Then the Venerable Nārada is an arahant with taints destroyed?" "Friend, 'The cessation of existence is Nibbāna' has been well seen by me with right wisdom as it really is, but I am not an arahant with taints destroyed. Just as, friend, there would be a well on a desert path. There would be neither a rope nor a water vessel there. Then a person would come, overcome by heat, oppressed by heat, exhausted, trembling and thirsty, and he would look down into that well. He would have the knowledge 'water', but he would not dwell having touched it with his body. Even so, friend, 'The cessation of existence is Nibbāna' has been well seen by me with right wisdom as it really is, but I am not an arahant with taints destroyed."

When this was said, the Venerable Ānanda said this to the Venerable Paviṭṭha - "Friend Paviṭṭha, holding such a doctrine, what do you say about the Venerable Nārada?" "Friend Ānanda, holding such a doctrine, I say nothing about the Venerable Nārada except what is good, except what is wholesome." The eighth.

9. The Discourse on Engagement

69. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There...etc... "Monks, as the great ocean flows into the great rivers, the great rivers flow into the small rivers, the small rivers flow into the great lakes, the great lakes flow into the small lakes. Even so, monks, ignorance flowing into formations makes them flow, formations flowing make consciousness flow, consciousness flowing makes name-and-form flow, name-and-form flowing makes the six sense bases flow, the six sense bases flowing make contact flow, contact flowing makes feeling flow, feeling flowing makes craving flow, craving flowing makes clinging flow, clinging flowing makes existence flow, existence flowing makes birth flow, birth flowing makes aging-and-death flow.

"Monks, as the great ocean ebbs from the great rivers, the great rivers ebb from the small rivers, the small rivers ebb from the great lakes, the great lakes ebb from the small lakes. Even so, monks, ignorance flowing away makes formations flow away, formations flowing away make consciousness flow away, consciousness flowing away makes name-and-form flow away, name-and-form flowing away makes the six sense bases flow away, the six sense bases flowing away make contact flow away, contact flowing away makes feeling flow away, feeling flowing away makes craving flow away, craving flowing away makes clinging flow away, clinging flowing away makes existence flow away, existence flowing away makes birth flow away, birth flowing away makes aging-and-death flow away. Ninth.

10. The Discourse to Susima

70. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Blessed One was honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. The Community of monks too was honoured, respected, revered, venerated and esteemed, and was a recipient of robes, almsfood, lodgings and medicinal requisites. But the wanderers of other sects were not honoured, not respected, not revered, not venerated, not esteemed, and were not recipients of robes, almsfood, lodgings and medicinal requisites.

Now on that occasion the wanderer Susima was dwelling at Rājagaha together with a large assembly of wanderers. Then the assembly of wanderers said this to the wanderer Susima - "Come, friend Susima, live the holy life under the ascetic Gotama. Having learned the Teaching, you can teach us. Having learned that Teaching, we will speak it to householders. Thus we too will be honoured, respected, revered, venerated, esteemed and recipients of robes, almsfood, lodgings and medicinal requisites." "Yes, friends," the wanderer Susima replied to his assembly and approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Susima said this to the Venerable Ānanda - "Friend Ānanda, I wish to live the holy life in this Teaching and discipline."

Then the Venerable Ānanda, taking the wanderer Susima, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, this wanderer Susima says thus - 'Friend Ānanda, I wish to live the holy life in this Teaching and discipline.'" "Therefore, Ānanda, give Susima the going forth." The wanderer Susima received the going forth and the higher ordination under the Blessed One.

Now on that occasion several monks had declared final knowledge in the presence of the Blessed One: "We 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 Venerable Susima heard - "Several monks have declared final knowledge in the presence of the Blessed One: 'We 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."'" Then the Venerable Susima approached those monks; having approached, he exchanged greetings with those monks. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Susima said this to those monks - "Is it true that you, venerable ones, have declared final knowledge in the presence of the Blessed One: 'We 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'?" "Yes, friend."

"But do you, venerable ones, knowing thus and seeing thus, experience the various kinds of spiritual power - having been one, become many; having been many, become one; you appear and vanish; you go unimpeded through walls, ramparts, and mountains as if through space; you dive in and out of the earth as if it were water; you walk on water without breaking the surface as if it were earth; you travel through space cross-legged like a bird on the wing; you touch and stroke with your hand even these sun and moon, so mighty and powerful, and exercise mastery with the body as far as the brahmā world?" "Indeed not, friend."

"But do you, venerable ones, knowing thus and seeing thus, with the divine ear-element, which is purified and surpasses the human, hear both kinds of sounds: divine and human, whether far or near?" "Indeed not, friend."

"But do you, venerable ones, knowing thus and seeing thus, understand the minds of other beings and other individuals, having encompassed them with your own mind - you understand a mind with lust as 'a mind with lust'; you understand a mind without lust as 'a mind without lust'; you understand a mind with hatred as 'a mind with hatred'; you understand a mind without hatred as 'a mind without hatred'; you understand a mind with delusion as 'a mind with delusion'; you understand a mind without delusion as 'a mind without delusion'; you understand a contracted mind as 'a contracted mind'; you understand a distracted mind as 'a distracted mind'; you understand an exalted mind as 'an exalted mind'; you understand a limited mind as 'a limited mind'; you understand a surpassable mind as 'a surpassable mind'; you understand an unsurpassable mind as 'an unsurpassable mind'; you understand a concentrated mind as 'a concentrated mind'; you understand an unconcentrated mind as 'an unconcentrated mind'; you understand a liberated mind as 'a liberated mind'; you understand an unliberated mind as 'an unliberated mind'?" "Indeed not, friend."

"But do you, venerable ones, knowing thus and seeing thus, recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms do you recollect manifold past lives?" "Indeed not, friend."

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

"But do you, venerable ones, knowing thus and seeing thus, dwell having touched with the body those peaceful deliverances that are formless, transcending form?" "Indeed not, friend."

"Now here, friends, is both this explanation and the non-attainment of these states; "Friend, what is this?" "Friend Susima, we are liberated by wisdom."

I do not understand in detail the meaning of what the venerable ones have stated in brief. "It would be good if the venerable ones would speak in such a way that I could understand in detail the meaning of what the venerable ones have stated in brief." "Whether you understand or not, friend Susima, we are liberated by wisdom."

Then the Venerable Susima 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 Venerable Susima reported to the Blessed One all of the conversation he had with those monks. "Previously, Susima, there is knowledge of the stability of the Teaching, afterwards knowledge of Nibbāna."

"Venerable Sir, I do not understand in detail the meaning of what the Blessed One has stated in brief. "Venerable Sir, it would be good if the Blessed One would speak in such a way that I could understand in detail the meaning of what the Blessed One has stated in brief." "Whether you understand or not, Susima, there is knowledge of the stability of the Teaching first, afterwards knowledge of Nibbāna."

"What do you think, Susima, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Is feeling permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Is perception permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Are formations permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

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

"Seeing thus, Susima, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

"Susima, do you see: 'Aging-and-death has birth as its condition'?" "Yes, Venerable Sir." "Susima, do you see: 'Birth has existence as its condition'?" "Yes, Venerable Sir." "Susima, do you see: 'Existence has clinging as its condition'?" "Yes, Venerable Sir." "Susima, do you see: 'Clinging has craving as its condition'?" "Yes, Venerable Sir." "Craving has feeling as its condition... feeling has contact as its condition... contact has the six sense bases as its condition... the six sense bases have name-and-form as their condition... name-and-form has consciousness as its condition... consciousness has formations as its condition... formations have ignorance as their condition, Susima, do you see it?" "Yes, Venerable Sir."

"Susima, do you see: 'With the cessation of birth there is cessation of aging-and-death'?" "Yes, Venerable Sir." "Susima, do you see: 'With the cessation of existence there is cessation of birth'?" "Yes, Venerable Sir." "'With the cessation of clinging there is cessation of existence'... with the cessation of craving there is cessation of clinging... with the cessation of feeling there is cessation of craving... with the cessation of contact there is cessation of feeling... with the cessation of the six sense bases there is cessation of contact... with the cessation of name-and-form there is cessation of the six sense bases... 'With the cessation of consciousness there is cessation of name-and-form'... with the cessation of formations there is cessation of consciousness... 'With the cessation of ignorance there is cessation of formations', Susima, do you see it?" "Yes, Venerable Sir."

"But Susima, knowing thus and seeing thus, do you experience the various kinds of spiritual power - having been one, you become many; having been many, you become one; you appear and vanish; you go unimpeded through walls, ramparts, and mountains as if through space; you dive in and out of the earth as if it were water; you walk on water without breaking the surface as if it were earth; you travel through space cross-legged like a bird on the wing; you touch and stroke with your hand even these sun and moon, so mighty and powerful, and exercise mastery with the body as far as the brahmā world?" "No, Venerable Sir."

"But Susima, knowing thus and seeing thus, with the divine ear-element, which is purified and surpasses the human, do you hear both kinds of sounds: divine and human, whether far or near?" "No, Venerable Sir."

"But Susima, knowing thus and seeing thus, do you understand the minds of other beings and other individuals, having encompassed them with your own mind - you understand a mind with lust as 'a mind with lust'... etc... you understand a liberated mind as 'a liberated mind'?" "No, Venerable Sir."

"But Susima, knowing thus and seeing thus, do you recollect manifold past lives, that is - one birth... etc... thus with aspects and terms do you recollect manifold past lives?" "No, Venerable Sir."

"But Susima, knowing thus and seeing thus, with the divine eye, which is purified and surpasses the human, do you see beings passing away... etc... do you understand how beings fare according to their actions?" "No, Venerable Sir."

"But Susima, knowing thus and seeing thus, do you dwell having touched with the body those peaceful deliverances that are formless, transcending form?" "No, Venerable Sir."

"Now here, Susima, is both this explanation and the non-attainment of these states; how is this for us, Susima?"

Then the Venerable Susima, having prostrated himself with his head at the Blessed One's feet, said this to the Blessed One - "A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that I went forth as a Teaching-thief in this well-proclaimed Teaching and Discipline. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint."

"Indeed, Susima, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that you went forth as a Teaching-thief in this well-proclaimed Teaching and Discipline. Just as, Susima, they might catch a thief, a criminal and show him to the king - 'Your majesty, this is a thief, a criminal; impose on him whatever punishment you wish.' The king might say this to him: 'Go, sirs, bind this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then take him out by the south gate and behead him south of the city.' The king's men would bind his arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then take him out by the south gate and behead him south of the city. What do you think, Susima, would that person experience pain and displeasure because of that?" "Yes, Venerable Sir."

"Whatever pain and displeasure, Susima, that person would experience because of that. Going forth as a Teaching-thief in this well-proclaimed Teaching and Discipline is more painful and more bitter in its results than that, and it even leads to the nether world. But since you, Susima, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, Susima, is growth in the noble one's discipline, when one having seen a transgression as a transgression makes amends according to the Teaching and undertakes restraint for the future." Tenth.

The Great Chapter Seven.

Here is its summary -

Two are spoken with the unlearned, and another with son's flesh;

There is lust and city, exploration and the sheaf of reeds;

Kosambī and engagement, and the tenth with Susima.

8. The Chapter on Ascetics and Brahmins

1. The Discourse on Aging and Death

71. 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...etc... "Monks, whatever ascetics or brahmins who do not understand aging-and-death, do not understand the origin of aging-and-death, do not understand the cessation of aging-and-death, do not understand the way leading to the cessation of aging-and-death - monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood.

"But, monks, whatever ascetics or brahmins who understand aging-and-death...etc... understand the way, monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins, and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." . First.

2-11.

The Group of Ten Discourses Beginning with Birth

72. At Sāvatthī dwells...etc... Do not understand birth...etc...

Do not understand existence...etc...

Do not understand clinging...etc...

do not understand craving...etc...

do not understand feeling...etc...

do not understand contact...etc...

do not understand the six sense bases...etc...

do not understand name-and-form...etc...

do not understand consciousness...etc...

do not understand formations, do not understand the origin of formations, do not understand the cessation of formations, do not understand the way leading to the cessation of formations...etc... understand formations...etc... enter and dwell in, having realized for themselves through direct knowledge." Eleventh.

The Chapter on Ascetics and Brahmins is the eighth.

Here is its summary -

Eleven conditions were declared, the analysis of the four truths;

The Chapter on Ascetics and Brahmins is the eighth in the Source.

Chapter summary -

The Enlightened One, nutriment, the ten powers, Kaḷāra, and householder is the fifth;

The Chapter on Suffering, the Great Chapter, the eighth on ascetics and brahmins.

9. Consecutive Repetitions

1. The Discourse on the Teacher

73. At Sāvatthī dwells...etc... "Monks, for one who does not know and see aging-and-death as it really is, the Teacher should be sought for knowledge of aging-and-death as it really is; for one who does not know and see the origin of aging-and-death as it really is, the Teacher should be sought for knowledge of the origin of aging-and-death as it really is; for one who does not know and see the cessation of aging-and-death as it really is, the Teacher should be sought for knowledge of the cessation of aging-and-death as it really is; for one who does not know and see the way leading to the cessation of aging-and-death as it really is, the Teacher should be sought for knowledge of the way leading to the cessation of aging-and-death as it really is." . First.

2-11.

The Second Group of Ten on the Teacher and So On

"Monks, for one who does not know and see birth as it really is...etc...

"Monks, for one who does not know and see existence as it really is...etc...

"Monks, for one who does not know and see clinging as it really is...etc...

"Monks, for one who does not know and see craving as it really is...etc...

"Monks, for one who does not know and see feeling as it really is...etc...

"Monks, for one who does not know and see contact as it really is...etc...

"Monks, for one who does not know and see the six sense bases as it really is...etc...

"Monks, for one who does not know and see name-and-form as it really is...etc...

"Monks, for one who does not know and see consciousness as it really is...etc...

"Monks, for one who does not know and see formations as they really are, the Teacher should be sought for knowledge of formations as they really are; for one who does not know and see the origin of formations as it really is, the Teacher should be sought for knowledge of the origin of formations as it really is; for one who does not know and see the cessation of formations as it really is, the Teacher should be sought for knowledge of the cessation of formations as it really is; for one who does not know and see the way leading to the cessation of formations as it really is, the Teacher should be sought for knowledge of the way leading to the cessation of formations as it really is." Eleventh.

2-12.

The Group of Eleven on Training and Other Subjects

"Monks, for one who does not know and see aging-and-death as it really is, training should be done for knowledge of aging-and-death as it really is.

Aging-and-death, monks, for one who does not know...etc... effort should be made...etc...

Aging-and-death, monks, for one who does not know...etc... desire should be aroused...etc...

Aging-and-death, monks, for one who does not know...etc... enthusiasm should be aroused...etc...

Aging-and-death, monks, for one who does not know...etc... unremittingness should be practised...etc...

Aging-and-death, monks, for one who does not know...etc... ardor should be practised...etc...

Aging-and-death, monks, for one who does not know...etc... energy should be aroused...etc...

Aging-and-death, monks, for one who does not know...etc... perseverance should be maintained...etc...

Aging-and-death, monks, for one who does not know...etc... mindfulness should be practised...etc...

Aging-and-death, monks, for one who does not know...etc... clear comprehension should be practised...etc...

Aging-and-death, monks, for one who does not know...etc... diligence should be practised...etc...

The ninth repetition in between.

Here is its summary -

The Teacher, training, exertion, desire, and enthusiasm as fifth;

Unremittingness, ardor, energy, perseverance are spoken of;

Mindfulness and clear comprehension, with diligence makes twelve.

The Intermediate Repetition Series of the Discourses is concluded.

The others are twelve, the discourses are thirty-two hundred;

They are spoken with the four truths, in the abbreviated repetition series.

The summary of the Abbreviated Repetition Series is completed.

The Connected Discourses on Causation is completed.

2. Connected Discourses on Full Realization

1. The Discourse on the Fingernail

74. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Blessed One, having taken up a little bit of soil on his fingernail, addressed the monks - "What do you think, monks, which is more: this little bit of soil that I have taken up on my fingernail, or this great earth?"

"Venerable Sir, this great earth is more. The Blessed One has taken up a tiny bit of soil on his fingernail. The soil taken up on his fingernail by the Blessed One does not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the great earth. Even so, monks, for a noble disciple, a person accomplished in view who has made the breakthrough, this is more: the suffering that is destroyed and eliminated; what remains is trifling. It does not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the previous mass of suffering that has been destroyed and eliminated, that is, for one with at most seven more lives. So beneficial, monks, is the breakthrough to the Teaching; so beneficial is the gaining of the vision of the Teaching. First.

2. The Discourse on the Pond

75. At Sāvatthī dwells...etc... "Just as, monks, there might be a pond fifty yojanas in length, fifty yojanas in width, and fifty yojanas in depth, full of water up to the brim, so full that crows could drink from it. Then a person would draw out water with a blade of grass. What do you think, monks, which is more: the water drawn out with the blade of grass or the water in the pond?"

"Venerable Sir, this is more: the water in the pond. The water drawn out with the blade of grass is trifling. The water drawn out with the blade of grass does not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the water in the pond. Even so, monks, for a noble disciple, a person accomplished in view who has made the breakthrough, this is more: the suffering that is destroyed and eliminated; what remains is trifling. It does not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the previous mass of suffering that has been destroyed and eliminated, that is, for one with at most seven more lives. So beneficial, monks, is the breakthrough to the Teaching; so beneficial is the gaining of the vision of the Teaching. The second.

3. The Discourse on the Confluence of Waters

76. At Sāvatthī dwells...etc... "Just as, monks, where these great rivers flow together and meet, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, and from there a person might draw out two or three drops of water. What do you think, monks, which is more: the two or three drops of water that were drawn out, or the water at the confluence?"

"Venerable Sir, this is more: the water at the confluence; the two or three drops of water that were drawn out are trifling. The two or three drops of water that were drawn out do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the water at the confluence." "Even so, monks...etc... the gaining of the vision of the Teaching." Third.

4. The Second Discourse on the Confluence of Waters

77. At Sāvatthī dwells...etc... "Just as, monks, where these great rivers flow together and meet, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, that water might be destroyed and exhausted except for two or three drops of water. What do you think, monks, which is more: the water at the confluence that was destroyed and exhausted, or the two or three drops of water that remain?"

"Venerable Sir, this is more: the water at the confluence that was destroyed and exhausted; the two or three drops of water that remain are trifling. The two or three drops of water that remain do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the water at the confluence that was destroyed and exhausted." "Even so, monks...etc... the gaining of the vision of the Teaching." Fourth.

5. The Discourse on Earth

78. At Sāvatthī dwells...etc... "Just as, monks, a person were to put down seven balls the size of jujube seeds on the great earth. What do you think, monks, which is more: these seven balls the size of jujube seeds that were put down, or this great earth?"

"Venerable Sir, this great earth is more. the seven balls the size of jujube seeds that were put down are trifling. The seven balls the size of jujube seeds that were put down do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the great earth." "Even so, monks...etc... the gaining of the vision of the Teaching." Fifth.

6. The Second Discourse on Earth

79. At Sāvatthī dwells...etc... "Just as, monks, the great earth might be destroyed and exhausted, except for seven balls the size of jujube seeds. What do you think, monks, which is more: the great earth that was destroyed and exhausted, or the seven balls the size of jujube seeds that remain?"

"Venerable Sir, this is more: the great earth that was destroyed and exhausted; the seven balls the size of jujube seeds that remain are trifling. The seven balls the size of jujube seeds that remain do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the great earth that was destroyed and exhausted." "Even so, monks...etc... the gaining of the vision of the Teaching." Sixth.

7. The Ocean Discourse

80. At Sāvatthī dwells...etc... "Just as, monks, a person might draw out two or three drops of water from the great ocean. What do you think, monks, which is more: the two or three drops of water that were drawn out, or the water in the great ocean?"

"Venerable Sir, this is more: the water in the great ocean; the two or three drops of water that were drawn out are trifling. The two or three drops of water that were drawn out do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the water in the great ocean." "Even so, monks...etc... the gaining of the vision of the Teaching." Seventh.

8. The Second Ocean Discourse

81. At Sāvatthī dwells...etc... "Just as, monks, the great ocean might be destroyed and exhausted, except for two or three drops of water. What do you think, monks, which is more: the water in the great ocean that was destroyed and exhausted, or the two or three drops of water that remain?"

"Venerable Sir, this is more: the water in the great ocean that was destroyed and exhausted; the two or three drops of water that remain are trifling. The two or three drops of water that remain do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the water in the great ocean that was destroyed and exhausted." "Even so, monks...etc... the gaining of the vision of the Teaching." The eighth.

9. The Discourse on the Mountain

82. At Sāvatthī dwells...etc... "Just as, monks, a person were to put down seven stone pebbles the size of mustard seeds from the Himalayas, the king of mountains. What do you think, monks, which is more: these seven stone pebbles the size of mustard seeds that were put down, or the Himalayas, the king of mountains?"

"Venerable Sir, this is more: the Himalayas, the king of mountains; The seven stone pebbles the size of mustard seeds that were put down are insignificant. The seven stone pebbles the size of mustard seeds that were put down do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the Himalayas, the king of mountains." "Even so... etc... the gaining of the vision of the Teaching." Ninth.

10. The Second Discourse on the Mountain

83. At Sāvatthī dwells...etc... "Just as, monks, the Himalayas, the king of mountains, might be destroyed and exhausted, except for seven stone pebbles the size of mustard seeds. What do you think, monks, which is more: the Himalayas, the king of mountains, that was destroyed and exhausted, or the seven stone pebbles the size of mustard seeds that remain?"

"Venerable Sir, this is more: the Himalayas, the king of mountains, that was destroyed and exhausted; The seven stone pebbles the size of mustard seeds that remain are insignificant. The seven stone pebbles the size of mustard seeds that remain do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the Himalayas, the king of mountains, that was destroyed and exhausted."

Even so, monks, for a noble disciple, a person accomplished in view who has made the breakthrough, this is more: the suffering that is destroyed and eliminated; what remains is trifling. It does not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to the previous mass of suffering that has been destroyed and eliminated, that is, for one with at most seven more lives. So beneficial, monks, is the breakthrough to the Teaching, so beneficial is the gaining of the vision of the Teaching." Tenth.

11. The Third Discourse on the Mountain

84. At Sāvatthī dwells...etc... "Just as, monks, a person were to put down seven stone pebbles the size of mung beans from Mount Sineru, the king of mountains. What do you think, monks, which is more: these seven stone pebbles the size of mung beans that were put down, or Mount Sineru, the king of mountains?"

"Venerable Sir, this is more: Mount Sineru, the king of mountains; The seven stone pebbles the size of mung beans that were put down are insignificant. The seven stone pebbles the size of mung beans that were put down do not count for a hundredth part, or a thousandth part, or a hundred thousandth part when compared to Mount Sineru, the king of mountains." "Even so, monks, when compared to the achievement of a noble disciple, a person accomplished in view, the achievement of wanderers, ascetics and brahmins of other sects does not count for a hundredth part, or a thousandth part, or a hundred thousandth part. So great an achievement, monks, has one accomplished in view, so great a direct knowledge." Eleventh.

The Connected Discourses on Full Realization is completed.

Here is its summary -

The fingernail and lotus pond, and two on mingling waters;

Two on earth, two on oceans, and three similes of mountains.

3. Connected Discourses on Elements

1. The Chapter on Diversity

1. Discourse on the Diversity of Elements

85. At Sāvatthī dwells...etc... "Monks, I shall teach you the diversity of elements. 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 diversity of elements? The eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odour element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tactile object element, the body-consciousness element; the mind element, the mind-objects element, the mind-consciousness element - this, monks, is called the diversity of elements." First.

2. The Discourse on the Diversity of Contact

86. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of contact. And what, monks, is the diversity of elements? The eye element, the ear element, the nose element, the tongue element, the body element, the mind element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements? Monks, dependent on the eye-element arises eye-contact. Dependent on the ear-element... Dependent on the nose-element... Dependent on the tongue-element... Dependent on the body-element... Dependent on the mind-element arises mind-contact. This, monks, is how diversity of contact arises dependent on diversity of elements. The second.

3. The Discourse on the Non-diversity of Contact

87. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of contact, but not dependent on diversity of contact arises diversity of elements. And what, monks, is the diversity of elements? The eye-element...etc... the mind element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements, but diversity of elements does not arise dependent on diversity of contact? Monks, dependent on the eye-element arises eye-contact, but not dependent on eye-contact arises the eye-element... etc... Dependent on the mind-element arises mind-contact, but not dependent on mind-contact arises the mind-element. This, monks, is how diversity of contact arises dependent on diversity of elements, but diversity of elements does not arise dependent on diversity of contact. Third.

4. The Discourse on the Diversity of Feelings

88. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of contact, dependent on diversity of contact arises diversity of feeling. And what, monks, is the diversity of elements? The eye-element...etc... the mind element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements, and diversity of feeling arise dependent on diversity of contact? Monks, dependent on the eye-element arises eye-contact, dependent on eye-contact arises feeling born of eye-contact... etc... Dependent on the mind-element arises mind-contact, dependent on mind-contact arises feeling born of mind-contact. This, monks, is how diversity of contact arises dependent on diversity of elements, and diversity of feeling arises dependent on diversity of contact. Fourth.

5. The Second Discourse on the Diversity of Feelings

89. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of contact, dependent on diversity of contact arises diversity of feeling, but not dependent on diversity of feeling arises diversity of contact, but not dependent on diversity of contact arises diversity of elements. And what, monks, is the diversity of elements? The eye-element...etc... the mind element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of contact arise dependent on diversity of elements, and diversity of feeling arise dependent on diversity of contact, but diversity of contact does not arise dependent on diversity of feeling, and diversity of elements does not arise dependent on diversity of contact? Monks, dependent on the eye-element arises eye-contact, dependent on eye-contact arises feeling born of eye-contact, but not dependent on feeling born of eye-contact arises eye-contact, but not dependent on eye-contact arises the eye-element... etc... Dependent on the mind-element arises mind-contact, dependent on mind-contact arises feeling born of mind-contact, but not dependent on feeling born of mind-contact arises mind-contact, but not dependent on mind-contact arises the mind-element. This, monks, is how diversity of contact arises dependent on diversity of elements, and diversity of feeling arises dependent on diversity of contact, but diversity of contact does not arise dependent on diversity of feeling, and diversity of elements does not arise dependent on diversity of contact. Fifth.

6. Discourse on the Diversity of External Elements

90. At Sāvatthī dwells...etc... "Monks, I shall teach you the diversity of elements. Listen to it...etc... And what, monks, is the diversity of elements? The form element, the sound element, the odour element, the taste element, the tactile element, the mind-object element - this, monks, is called the diversity of elements." Sixth.

7. Discourse on Diversity of Perception

91. At Sāvatthī dwells...etc... "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, dependent on diversity of elements arises diversity of perception, dependent on diversity of perception arises diversity of intention, dependent on diversity of intention arises diversity of desire, dependent on diversity of desire arises diversity of passion, dependent on diversity of passion arises diversity of quest. And what, monks, is the diversity of elements? The form element...etc... the mental-phenomena element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of perception arise dependent on diversity of elements, and diversity of intention arise dependent on diversity of perception, and diversity of desire arise dependent on diversity of intention, and diversity of passion arise dependent on diversity of desire, and diversity of quest arise dependent on diversity of passion?

"Monks, dependent on the form-element arises perception of form, dependent on perception of form arises intention regarding form, dependent on intention regarding form arises desire for form, dependent on desire for form arises passion for form, dependent on passion for form arises quest for form... etc... Dependent on the mind-object element arises mind-object perception, dependent on mind-object perception arises mind-object intention, dependent on mind-object intention arises mind-object desire, dependent on mind-object desire arises mind-object passion, dependent on mind-object passion arises mind-object quest.

"This, monks, is how diversity of perception arises dependent on diversity of elements, and diversity of intention arises dependent on diversity of perception, and diversity of desire arises dependent on diversity of intention, and diversity of passion arises dependent on diversity of desire, and diversity of quest arises dependent on diversity of passion." Seventh.

8. The Discourse on Non-Diversity of Quest

92. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of perception, dependent on diversity of perception arises diversity of intention, dependent on diversity of intention arises diversity of desire, dependent on diversity of desire arises diversity of passion, dependent on diversity of passion arises diversity of quest; but not dependent on diversity of quest arises diversity of passion, but not dependent on diversity of passion arises diversity of desire, but not dependent on diversity of desire arises diversity of intention, but not dependent on diversity of intention arises diversity of perception, but not dependent on diversity of perception arises diversity of elements. And what, monks, is the diversity of elements? The form element...etc... the mental-phenomena element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of elements give rise to diversity of perception, and dependent on diversity of perception arises...etc... diversity of quest; but not dependent on diversity of quest arises diversity of passion, but not dependent on diversity of passion arises diversity of desire, but not dependent on diversity of desire arises diversity of intention, but not dependent on diversity of intention arises diversity of perception, but not dependent on diversity of perception arises diversity of elements?

"This, monks, is how diversity of elements gives rise to diversity of perception, dependent on diversity of perception arises...etc... diversity of quest; but not dependent on diversity of quest arises diversity of passion, but not dependent on diversity of passion arises diversity of desire, but not dependent on diversity of desire arises diversity of intention, but not dependent on diversity of intention arises diversity of perception, but not dependent on diversity of perception arises diversity of elements. The eighth.

9. The Discourse on the Diversity of External Contact

93. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of perception, dependent on diversity of perception arises diversity of intention, dependent on diversity of intention arises diversity of contact, dependent on diversity of contact arises diversity of feeling, dependent on diversity of feeling arises diversity of desire, dependent on diversity of desire arises diversity of passion, dependent on diversity of passion arises diversity of quest, dependent on diversity of quest arises diversity of gain. And what, monks, is the diversity of elements? The form element...etc... the mental-phenomena element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of elements give rise to diversity of perception, and dependent on diversity of perception arises...etc... diversity of gain?

"Monks, dependent on the form-element arises perception of form, dependent on perception of form arises intention regarding form, dependent on intention regarding form arises contact with form, dependent on contact with form arises feeling born of contact with form, dependent on feeling born of contact with form arises desire for form, dependent on desire for form arises passion for form, dependent on passion for form arises quest for form, dependent on quest for form arises gain of form... etc... Dependent on the mind-object element arises mind-object perception, dependent on mind-object perception arises mind-object intention, dependent on mind-object intention arises mind-object contact, dependent on mind-object contact arises feeling born of mind-object contact, dependent on feeling born of mind-object contact arises mind-object desire, dependent on mind-object desire arises mind-object passion, dependent on mind-object passion arises mind-object quest, dependent on mind-object quest arises mind-object gain.

"This, monks, is how diversity of elements gives rise to diversity of perception, dependent on diversity of perception arises...etc... diversity of quest, dependent on diversity of quest arises diversity of gain." Ninth.

10. The Second Discourse on the Diversity of External Contact

94. At Sāvatthī dwells...etc... "Monks, dependent on diversity of elements arises diversity of perception, dependent on diversity of perception arises diversity of intention, contact... feeling... desire... passion... dependent on diversity of quest arises diversity of gain; but not dependent on diversity of gain arises diversity of quest, but not dependent on diversity of quest arises diversity of passion, but not dependent on diversity of passion arises...etc... desire... feeling... contact... intention... perception, but not dependent on diversity of perception arises diversity of elements. And what, monks, is the diversity of elements? The form element...etc... the mental-phenomena element - this, monks, is called the diversity of elements."

"And how, monks, does diversity of perception arise dependent on diversity of elements, and diversity of intention arise dependent on diversity of perception? contact... feeling... desire... passion... quest... gain... but not dependent on diversity of gain arises diversity of quest, but not dependent on diversity of quest arises diversity of passion... desire... feeling... contact... but not dependent on diversity of intention arises diversity of perception, but not dependent on diversity of perception arises diversity of elements?

"Monks, dependent on the form-element arises perception of form... etc... Dependent on the mind-object element arises mind-object perception, dependent on mind-object perception arises...etc... mind-object quest, dependent on mind-object quest arises mind-object gain; but not dependent on mind-object gain arises mind-object quest, but not dependent on mind-object quest arises mind-object passion, but not dependent on mind-object passion arises mind-object desire, but not dependent on mind-object desire arises feeling born of mind-object contact, but not dependent on feeling born of mind-object contact arises mind-object contact, but not dependent on mind-object contact arises mind-object intention, but not dependent on mind-object intention arises mind-object perception, but not dependent on mind-object perception arises mind-object element.

"This, monks, is how diversity of elements gives rise to diversity of perception, dependent on diversity of perception arises...etc... intention... contact... feeling... desire... passion... quest... gain... but not dependent on diversity of gain arises diversity of quest, but not dependent on diversity of quest arises diversity of passion, but not dependent on diversity of passion arises diversity of desire, but not dependent on diversity of desire arises diversity of feeling, but not dependent on diversity of feeling arises diversity of contact, but not dependent on diversity of contact arises diversity of intention, but not dependent on diversity of intention arises diversity of perception, but not dependent on diversity of perception arises diversity of elements. Tenth.

The First Chapter on Diversity.

Here is its summary -

Element and contact, and if not this, feeling and another two;

This is the internal five, element and perception, and if not this;

Of contact another two, this is the external five.

2. The Second Chapter

1. Discourse on Seven Elements

95. At Sāvatthī dwells...etc... "Monks, there are these seven elements. Which seven? The element of light, the element of beauty, the element of the base of infinity of space, the element of the base of infinity of consciousness, the element of the base of nothingness, the element of the base of neither-perception-nor-non-perception, the element of the cessation of perception and feeling - these, monks, are the seven elements."

When this was said, a certain monk said this to the Blessed One - "Venerable Sir, the element of light, the element of beauty, the element of the base of the infinity of space, the element of the base of the infinity of consciousness, the element of the base of nothingness, the element of the base of neither-perception-nor-non-perception, and the element of the cessation of perception and feeling - Venerable Sir, dependent on what are these elements discerned?"

"Monk, this element of light - this element is discerned dependent on darkness. Monk, this element of beauty - this element is discerned dependent on the foul. Monk, this element of the base of the infinity of space - this element is discerned dependent on form. Monk, this element of the base of the infinity of consciousness - this element is discerned dependent on the base of the infinity of space. Monk, this element of the base of nothingness - this element is discerned dependent on the base of the infinity of consciousness. Monk, this element of the base of neither-perception-nor-non-perception - this element is discerned dependent on the base of nothingness. Monk, this element of the cessation of perception and feeling - this element is discerned dependent on cessation."

"Venerable Sir, the element of light, the element of beauty, the element of the base of the infinity of space, the element of the base of the infinity of consciousness, the element of the base of nothingness, the element of the base of neither-perception-nor-non-perception, and the element of the cessation of perception and feeling - "Venerable Sir, how is attainment in these elements to be achieved?"

"Monk, the element of light, the element of beauty, the element of the base of the infinity of space, the element of the base of the infinity of consciousness, the element of the base of nothingness - attainment in these elements is to be achieved through perception. Monk, this element of the base of neither-perception-nor-non-perception - attainment in this element is to be achieved with residual formations. Monk, this element of the cessation of perception and feeling - attainment in this element is to be achieved through cessation." First.

2. The Discourse on Causation

96. At Sāvatthī dwells...etc... "Monks, a thought of sensual pleasure arises with a cause, not without a cause; a thought of ill will arises with a cause, not without a cause; a thought of harmfulness arises with a cause, not without a cause."

"And how, monks, does a thought of sensual pleasure arise with a cause, not without a cause; a thought of ill will arises with a cause, not without a cause; a thought of harmfulness arises with a cause, not without a cause? Monks, dependent on the sensual pleasure element arises perception of sensual pleasure, dependent on perception of sensual pleasure arises intention regarding sensual pleasure, dependent on intention regarding sensual pleasure arises sensual desire, dependent on sensual desire arises passion for sensual pleasure, dependent on passion for sensual pleasure arises quest for sensual pleasure. Monks, an unlearned worldling searching for sensual pleasure practises wrongly in three states - by body, speech, and mind.

"Monks, dependent on the element of ill will arises perception of ill will, dependent on perception of ill will arises intention regarding ill will... etc... desire for ill will... passion for ill will... quest for ill will... Monks, an unlearned worldling searching for ill will practises wrongly in three states - by body, speech, and mind.

"Monks, dependent on the element of harmfulness arises perception of harmfulness; dependent on the perception of harmfulness, the intention of harmfulness arises... etc... desire for harmfulness... passion for harmfulness... quest for harmfulness... Monks, an unlearned worldling searching for harmfulness practises wrongly in three states - by body, speech, and mind.

Just as, monks, a person might place a blazing grass torch in a dry grass field; if he does not quickly extinguish it with his hands and feet. Just so, monks, those living beings that depend on grass and wood would meet with calamity and disaster. Just so, monks, if any ascetic or brahmin does not quickly abandon, dispel, put an end to, and obliterate an arisen unrighteous perception, he dwells in suffering in this very life, with vexation, despair, and passion; and with the breaking up of the body, after death, a bad destination is to be expected.

"Monks, a thought of renunciation arises with a cause, not without a cause; a thought of non-ill will arises with a cause, not without a cause; a thought of harmlessness arises with a cause, not without a cause.

"And how, monks, does a thought of renunciation arise with a cause, not without a cause; a thought of non-ill will arises with a cause, not without a cause; a thought of harmlessness arises with a cause, not without a cause? Monks, dependent on the element of renunciation arises perception of renunciation, dependent on perception of renunciation arises intention regarding renunciation, dependent on intention regarding renunciation arises desire for renunciation, dependent on desire for renunciation arises passion for renunciation, dependent on passion for renunciation arises quest for renunciation; monks, when searching for the quest for renunciation, the learned noble disciple practises rightly in three ways - by body, speech, and mind.

"Monks, dependent on the element of non-ill will arises perception of non-ill will, dependent on perception of non-ill will arises intention regarding non-ill will... etc... desire for non-ill will... passion for non-ill will... monks, when searching for the quest for non-ill will, the learned noble disciple practises rightly in three states - by body, speech, and mind.

"Monks, dependent on the element of harmlessness arises perception of harmlessness, dependent on perception of harmlessness arises intention regarding harmlessness, dependent on intention regarding harmlessness arises desire for harmlessness, dependent on desire for harmlessness arises passion for harmlessness, dependent on passion for harmlessness arises quest for harmlessness; monks, when searching for the quest for harmlessness, the learned noble disciple practises rightly in three states - by body, speech, and mind.

Just as, monks, a person might place a blazing grass torch in a dry grass field; he should quickly extinguish it with his hands and feet. Just so, monks, those living beings that depend on grass and wood would not meet with calamity and disaster. Just so, monks, if any ascetic or brahmin quickly abandons, dispels, puts an end to, and obliterates an arisen unrighteous perception, he dwells in happiness in this very life, without vexation, without despair, without passion; and with the breaking up of the body, after death, a good destination is to be expected." The second.

3. The Discourse at the Brick Hall

97. On one occasion the Blessed One was dwelling at Ñātika in the Brick Hall. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, dependent on an element arises perception, arises view, arises thought." When this was said, the Venerable Kaccāna said this to the Blessed One - "Venerable Sir, this view - 'Those who are not fully enlightened are fully enlightened,' Venerable Sir, dependent on what is this view discerned?"

"This is a great element, Kaccāna, that is, the element of ignorance. Dependent on a low element, Kaccāna, there arise low perception, low view, low thought, low volition, low longing, low wish, low person, low speech; he explains, teaches, proclaims, establishes, discloses, analyses, and makes clear what is low; I say his rebirth is low.

Dependent on a middling element, Kaccāna, there arise middling perception, middling view, middling thought, middling volition, middling longing, middling wish, middling person, middling speech; he explains, teaches, proclaims, establishes, discloses, analyses, and makes clear what is middling; I say his rebirth is middling.

Dependent on a sublime element, Kaccāna, there arise sublime perception, sublime view, sublime thought, sublime volition, sublime longing, sublime wish, sublime person, sublime speech; he explains, teaches, proclaims, establishes, discloses, analyses, and makes clear what is sublime; I say his rebirth is sublime. Third.

4. Low Disposition Discourse

98. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition; those of good disposition flow together and meet with those of good disposition."

"Monks, even in the past course of time, beings flowed together and met according to their elements. Those of low disposition flowed together and met with those of low disposition; those of good disposition flowed together and met with those of good disposition.

"Monks, even in the future course of time, beings will flow together and meet according to their elements. Those of low disposition will flow together and meet with those of low disposition; those of good disposition will flow together and meet with those of good disposition.

"Monks, even now in the present course of time, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition; those of good disposition flow together and meet with those of good disposition." Fourth.

5. Discourse on Walking

99. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion the Venerable Sāriputta was walking up and down together with several monks not far from the Blessed One; the Venerable Mahāmoggallāna too was walking up and down together with several monks not far from the Blessed One; the Venerable Mahākassapa too was walking up and down together with several monks not far from the Blessed One; the Venerable Anuruddha too was walking up and down together with several monks not far from the Blessed One; the Venerable Puṇṇa Mantāniputta too was walking up and down together with several monks not far from the Blessed One; the Venerable Upāli too was walking up and down together with several monks not far from the Blessed One; the Venerable Ānanda too was walking up and down together with several monks not far from the Blessed One; Devadatta too was walking up and down together with several monks not far from the Blessed One.

Then the Blessed One addressed the monks - "Do you see, monks, Sāriputta walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, are of great wisdom. Do you see, monks, Moggallāna walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, are of great spiritual power. Do you see, monks, Kassapa walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, are advocates of austere practices. Do you see, monks, Anuruddha walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, possess the divine eye. Do you see, monks, Puṇṇa Mantāniputta walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, are speakers of the Teaching. Do you see, monks, Upāli walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, are experts in the discipline. Do you see, monks, Ānanda walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, are learned. Do you see, monks, Devadatta walking up and down together with several monks?" "Yes, Venerable Sir." "All these monks, monks, have evil desires."

"Monks, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition; those of good disposition flow together and meet with those of good disposition. Monks, even in the past course of time, beings flowed together and met according to their elements. Those of low disposition flowed together and met with those of low disposition; those of good disposition flowed together and met with those of good disposition.

6. With Verses

100. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition. Monks, even in the past course of time, beings flowed together and met according to their elements. Those of low disposition flowed together and met with those of low disposition."

"Monks, even in the future course of time, beings will flow together and meet according to their elements. Those of low disposition will flow together and meet with those of low disposition.

"Monks, even now in the present course of time, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition.

"Just as, monks, excrement flows together and meets with excrement; Freedom flows together and meets with freedom; Saliva flows together and meets with saliva; Pus flows together and meets with pus; Blood flows together and meets with blood; Even so, monks, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition. Even in the past course of time...etc... even in the future course of time...etc... even now in the present course of time, beings flow together and meet according to their elements. Those of low disposition flow together and meet with those of low disposition.

"Monks, beings flow together and meet according to their elements. Those of good disposition flow together and meet with those of good disposition. Monks, even in the past course of time, beings flowed together and met according to their elements. Those of good disposition flowed together and met with those of good disposition.

"Monks, even in the future course of time...etc... "Monks, even now in the present course of time, beings flow together and meet according to their elements. Those of good disposition flow together and meet with those of good disposition.

"Just as, monks, milk flows together and meets with milk; oil flows together and meets with oil; ghee flows together and meets with ghee; honey flows together and meets with honey; molasses flows together and meets with molasses; Even so, monks, beings flow together and meet according to their elements. Those of good disposition flow together and meet with those of good disposition. Even in the past course of time... even in the future course of time... even now in the present course of time, beings flow together and meet according to their elements. Those of good disposition flow together and meet with those of good disposition."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"From bonding the forest is born, through aloofness from society it is cut off;

Just as one would sink in the great ocean, having mounted a small piece of wood.

"Thus associating with the lazy, even one who lives well sinks down;

Therefore one should avoid that lazy person of low energy.

"With the secluded noble ones, the resolute meditators;

Always with those of stirred up energy, with the wise ones one should dwell."

7. The Discourse on the Flowing Together of the Faithless

101. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; Those who are shameless flow together and meet with those who are shameless; Those who are morally reckless flow together and meet with those who are morally reckless; Those of little learning flow together and meet with those of little learning; Those who are lazy flow together and meet with those who are lazy; Those who are unmindful flow together and meet with those who are unmindful; Those who are unwise flow together and meet with those who are unwise."

"Monks, even in the past course of time, beings flowed together and met according to their elements. Those lacking faith flowed together and met with those lacking faith; Those who are shameless flowed together and met with those who are shameless; Those who are morally reckless flowed together and met with those who are morally reckless; Those of little learning flowed together and met with those of little learning; Those who are lazy flowed together and met with those who are lazy; Those who are unmindful flowed together and met with those who are unmindful; Those who are unwise flowed together and met with those who are unwise.

"Monks, even in the future course of time, beings will flow together and meet according to their elements. Those lacking faith will flow together and meet with those lacking faith; those who are shameless will flow together and meet with those who are shameless; those who are morally reckless with those who are morally reckless...etc... those of little learning with those of little learning...etc... those who are lazy with those who are lazy...etc... those who are unmindful with those who are unmindful...etc... those who are unwise will flow together and meet with those who are unwise.

"Monks, even now in the present course of time, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; those who are shameless with those who are shameless...etc... those who are morally reckless with those who are morally reckless...etc... those of little learning with those of little learning...etc... those who are lazy with those who are lazy...etc... Those who are unmindful flow together and meet with those who are unmindful; Those who are unwise flow together and meet with those who are unwise.

"Monks, beings flow together and meet according to their elements. Those with faith flow together and meet with those with faith; Those with moral shame flow together and meet with those with moral shame; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are learned flow together and meet with those who are learned; Those who are energetic flow together and meet with those who are energetic; Those who are mindful flow together and meet with those who are mindful; Those who are wise flow together and meet with those who are wise. "Monks, even in the past course of time...etc... "Monks, even in the future...etc... "Monks, even now in the present course of time, beings flow together and meet according to their elements. Those with faith flow together and meet with those with faith; those who are wise flow together and meet with those who are wise." Seventh.

8. The Discourse on Those Lacking Faith as Root

102. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; Those who are shameless flow together and meet with those who are shameless; Those who are unwise flow together and meet with those who are unwise; Those with faith flow together and meet with those with faith; Those with moral shame flow together and meet with those with moral shame; Those who are wise flow together and meet with those who are wise. "Monks, even in the past course of time, beings flowed together and met according to their elements...etc... "Monks, even in the future course of time, beings will flow together and meet according to their elements...etc...

"Monks, even now in the present course of time, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; Those who are shameless flow together and meet with those who are shameless, those who are unwise flow together and meet with those who are unwise; Those with faith flow together and meet with those with faith; Those with moral shame flow together and meet with those with moral shame; Those who are wise flow together and meet with those who are wise."

"Monks, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; Those who are morally reckless flow together and meet with those who are morally reckless; Those who are unwise flow together and meet with those who are unwise; Those with faith flow together and meet with those with faith; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are wise flow together and meet with those who are wise...etc... Should be expanded like the first section.

"By elements, monks...etc... Those lacking faith flow together and meet with those lacking faith; Those of little learning flow together and meet with those of little learning; Those who are unwise flow together and meet with those who are unwise; Those with faith flow together and meet with those with faith; Those who are learned flow together and meet with those who are learned, those who are wise flow together and meet with those who are wise...etc...

"By elements, monks...etc... Those lacking faith flow together and meet with those lacking faith; Those who are lazy flow together and meet with those who are lazy; Those who are unwise flow together and meet with those who are unwise; Those with faith flow together and meet with those with faith; Those who are energetic flow together and meet with those who are energetic; Those who are wise flow together and meet with those who are wise...etc...

"By elements, monks...etc... Those lacking faith flow together and meet with those lacking faith; Those who are unmindful flow together and meet with those who are unmindful; Those who are unwise flow together and meet with those who are unwise; Those with faith flow together and meet with those with faith; Those who are mindful flow together and meet with those who are mindful; Those who are wise flow together and meet with those who are wise...etc... The eighth.

9. The Discourse on What Has Shamelessness as Root

103. At Sāvatthī dwells...etc... "By way of elements...etc... Those who are shameless flow together and meet with those who are shameless, those who are morally reckless flow together and meet with those who are morally reckless, those who are unwise flow together and meet with those who are unwise; Those with moral shame flow together and meet with those with moral shame, those with fear of wrongdoing flow together and meet with those with fear of wrongdoing, those who are wise flow together and meet with those who are wise...etc...

"Those who are shameless flow together and meet with those who are shameless, those of little learning flow together and meet with those of little learning, those who are unwise flow together and meet with those who are unwise; Those with moral shame flow together and meet with those with moral shame, those who are learned flow together and meet with those who are learned, those who are wise flow together and meet with those who are wise...etc...

"Those who are shameless flow together and meet with those who are shameless, those who are lazy flow together and meet with those who are lazy, those who are unwise flow together and meet with those who are unwise; Those with moral shame flow together and meet with those with moral shame, those who are energetic flow together and meet with those who are energetic, those who are wise flow together and meet with those who are wise...etc...

"Those who are shameless flow together and meet with those who are shameless, those who are unmindful flow together and meet with those who are unmindful, those who are unwise flow together and meet with those who are unwise; Those with moral shame flow together and meet with those with moral shame, those who are mindful flow together and meet with those who are mindful, those who are wise flow together and meet with those who are wise...etc... Ninth.

10. The Discourse on What is Rooted in Moral Recklessness

104. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those who are morally reckless flow together and meet with those who are morally reckless; Those of little learning flow together and meet with those of little learning; Those who are unwise flow together and meet with those who are unwise; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are learned flow together and meet with those who are learned; Those who are wise flow together and meet with those who are wise...etc...

"Those who are morally reckless flow together and meet with those who are morally reckless; Those who are lazy flow together and meet with those who are lazy; Those who are unwise flow together and meet with those who are unwise; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are energetic flow together and meet with those who are energetic; Those who are wise flow together and meet with those who are wise...etc...

"Those who are morally reckless flow together and meet with those who are morally reckless; Those who are unmindful flow together and meet with those who are unmindful; Those who are unwise flow together and meet with those who are unwise; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are mindful flow together and meet with those who are mindful; Those who are wise flow together and meet with those who are wise...etc... Tenth.

11. Discourse on the Root of Little Learning

105. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those of little learning flow together and meet with those of little learning; Those who are lazy flow together and meet with those who are lazy; Those who are unwise flow together and meet with those who are unwise; Those who are learned flow together and meet with those who are learned; Those who are energetic flow together and meet with those who are energetic; Those who are wise flow together and meet with those who are wise...etc...

"Those of little learning flow together and meet with those of little learning; Those who are unmindful flow together and meet with those who are unmindful; Those who are unwise flow together and meet with those who are unwise; Those who are learned flow together and meet with those who are learned; Those who are mindful flow together and meet with those who are mindful; Those who are wise flow together and meet with those who are wise...etc... Eleventh.

12. The Discourse on the Root of Laziness

106. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those who are lazy flow together and meet with those who are lazy; Those who are unmindful flow together and meet with those who are unmindful; Those who are unwise flow together and meet with those who are unwise; Those who are energetic flow together and meet with those who are energetic; Those who are mindful flow together and meet with those who are mindful; Those who are wise flow together and meet with those who are wise...etc... Twelfth.

The Second Chapter.

Here is its summary -

Seven with their sources, and with the brick hall;

Low disposition, walking path, with verses, and lack of faith as seventh.

Five rooted in lack of faith, four rooted in shamelessness;

Three are rooted in moral recklessness, and two with lack of learning.

One is spoken of as lazy, three are groups of five discourses;

Twenty-two discourses are spoken, thus is the second chapter declared.

3. The Chapter on Courses of Action

1. Discourse on the Unconcentrated

107. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; Those who are shameless flow together and meet with those who are shameless; Those who are morally reckless flow together and meet with those who are morally reckless; Those who are unconcentrated flow together and meet with those who are unconcentrated; Those who are unwise flow together and meet with those who are unwise."

"Those with faith flow together and meet with those with faith; Those with moral shame flow together and meet with those with moral shame; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are concentrated flow together and meet with those who are concentrated; those who are wise flow together and meet with those who are wise." First.

2. The Discourse on the Immoral

108. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those lacking faith flow together and meet with those lacking faith; Those who are shameless flow together and meet with those who are shameless; Those who are morally reckless flow together and meet with those who are morally reckless; Those who are immoral flow together and meet with those who are immoral; Those who are unwise flow together and meet with those who are unwise."

"Those with faith flow together and meet with those with faith; Those with moral shame flow together and meet with those with moral shame; Those with fear of wrongdoing flow together and meet with those with fear of wrongdoing; Those who are virtuous flow together and meet with those who are virtuous; those who are wise flow together and meet with those who are wise." The second.

3. The Discourse on the Five Training Rules

109. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those who destroy life flow together and meet with those who destroy life; Those who take what is not given flow together and meet with those who take what is not given; Those who engage in sexual misconduct flow together and meet with those who engage in sexual misconduct; Those who speak falsely flow together and meet with those who speak falsely; Those who indulge in intoxicating drinks and drugs causing heedlessness flow together and meet with those who indulge in intoxicating drinks and drugs causing heedlessness."

"Those who abstain from the destruction of life flow together and meet with those who abstain from the destruction of life; Those who abstain from taking what is not given flow together and meet with those who abstain from taking what is not given; Those who abstain from sexual misconduct flow together and meet with those who abstain from sexual misconduct; Those who abstain from false speech flow together and meet with those who abstain from false speech; Those who abstain from intoxicating drinks and drugs causing heedlessness flow together and meet with those who abstain from intoxicating drinks and drugs causing heedlessness." Third.

4. The Discourse on Seven Courses of Action

110. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those who destroy life flow together and meet with those who destroy life; Those who take what is not given flow together and meet with those who take what is not given; Those who engage in sexual misconduct flow together and meet with those who engage in sexual misconduct; Those who speak falsely flow together and meet with those who speak falsely; Those of divisive speech flow together and meet with those of divisive speech; Those of harsh speech flow together and meet with those of harsh speech; Those who engage in idle chatter flow together and meet with those who engage in idle chatter."

"Those who abstain from the destruction of life...etc... abstain from taking what is not given... abstain from sexual misconduct... abstain from false speech... Those who abstain from divisive speech flow together and meet with those who abstain from divisive speech; Those who abstain from harsh speech flow together and meet with those who abstain from harsh speech; Those who abstain from idle chatter flow together and meet with those who abstain from idle chatter." Fourth.

5. The Discourse on Ten Courses of Action

111. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those who destroy life flow together and meet with those who destroy life; Those who take what is not given...etc... Those who engage in sexual misconduct... Those who speak falsely... Those of divisive speech... Those of harsh speech... Those who engage in idle chatter flow together and meet with those who engage in idle chatter; Those who are covetous flow together and meet with those who are covetous; Those with minds of ill will flow together and meet with those with minds of ill will; Those of wrong view flow together and meet with those of wrong view."

"Those who abstain from the destruction of life flow together and meet with those who abstain from the destruction of life; abstain from taking what is not given...etc... abstain from sexual misconduct... abstain from false speech... from divisive speech... from harsh speech... Those who abstain from idle chatter flow together and meet with those who abstain from idle chatter; Those who are not covetous flow together and meet with those who are not covetous; Those with minds without ill will flow together and meet with those with minds without ill will; Those of right view flow together and meet with those of right view." Fifth.

6. The Discourse on the Eight Factors

112. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those of wrong view flow together and meet with those of wrong view; those of wrong intention...etc... those of wrong speech... those of wrong action... those of wrong livelihood... those of wrong effort... those of wrong mindfulness... those of wrong concentration flow together and meet with those of wrong concentration. Those of right view flow together and meet with those of right view; those of right intention...etc... those of right speech... those of right action... those of right livelihood... those of right effort... those of right mindfulness... those of right concentration flow together and meet with those of right concentration." Sixth.

7. Ten Factors Discourse

113. At Sāvatthī dwells...etc... "Monks, beings flow together and meet according to their elements. Those of wrong view flow together and meet with those of wrong view; those of wrong intention...etc... those of wrong speech... those of wrong action... those of wrong livelihood... those of wrong effort... those of wrong mindfulness... those of wrong concentration flow together and meet with those of wrong concentration; those of wrong knowledge flow together and meet with those of wrong knowledge; those of wrong liberation flow together and meet with those of wrong liberation."

"Those of right view flow together and meet with those of right view; those of right intention...etc... those of right speech... those of right action... those of right livelihood... those of right effort... those of right mindfulness... those of right concentration... those of right knowledge flow together and meet with those of right knowledge; those of right liberation flow together and meet with those of right liberation." Seventh.

The summary of the seven discourses -

Unmindful and of bad virtue, and the five training rules;

Seven courses of action are spoken of, and with ten courses of action;

The sixth is spoken of with eight factors, and the seventh with ten factors.

The Third Chapter, the Chapter on Courses of Action.

4. The Fourth Chapter

1. Discourse on Four Elements

114. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park... "Monks, there are these four elements. What are the four? The earth element, the water element, the fire element, the air element - these, monks, are the four elements." First.

2. Before Enlightenment Discourse

115. At Sāvatthī dwells...etc... "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What is the gratification in the earth element, what is the danger, what is the escape; What is the gratification in the water element, what is the danger, what is the escape; What is the gratification in the fire element, what is the danger, what is the escape; What is the gratification in the air element, what is the danger, what is the escape?'

"Then, monks, I thought: "Whatever pleasure and joy arise dependent on the earth element - this is the gratification in the earth element; when the earth element is impermanent, suffering, subject to change - this is the danger in the earth element; the removal of desire and lust, the abandoning of desire and lust for the earth element - this is the escape from the earth element. Whatever pleasure and joy arise dependent on the water element...etc... Whatever pleasure and joy arise dependent on the fire element...etc... Whatever pleasure and joy arise dependent on the air element - this is the gratification in the air element; when the air element is impermanent, suffering, subject to change - this is the danger in the air element; the removal of desire and lust, the abandoning of desire and lust for the air element - this is the escape from the air element."

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these four elements, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans.

"But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these four elements, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' The second.

3. The Discourse on Wandering

116. At Sāvatthī dwells...etc... "Monks, I wandered in quest of the gratification in the earth element, I discovered that gratification in the earth element, and to the extent that there is gratification in the earth element, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in the earth element, I discovered that danger in the earth element, and to the extent that there is danger in the earth element, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from the earth element, I discovered that escape from the earth element, and to the extent that there is escape from the earth element, that was well seen by me with wisdom."

"Monks, regarding the water element...etc... heat element, monks...etc... Monks, I wandered in quest of the gratification in the air element, I discovered that gratification in the air element, and to the extent that there is gratification in the air element, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in the air element, I discovered that danger in the air element, and to the extent that there is danger in the air element, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from the air element, I discovered that escape from the air element, and to the extent that there is escape from the air element, that was well seen by me with wisdom.

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these four elements, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings.

"But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these four elements, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' Third.

4. If This Were Not Discourse

117. At Sāvatthī dwells...etc... "If, monks, there were no gratification in the earth element, beings would not become enamoured with the earth element. But because, monks, there is gratification in the earth element, therefore beings become enamoured with the earth element. If, monks, there were no danger in the earth element, beings would not become disenchanted with the earth element. But because, monks, there is danger in the earth element, therefore beings become disenchanted with the earth element. If, monks, there were no escape from the earth element, beings would not escape from the earth element. But because, monks, there is escape from the earth element, therefore beings escape from the earth element."

"If, monks, there were no gratification in the water element...etc... If, monks, there were no heat element...etc... If, monks, there were no gratification in the air element, beings would not become enamoured with the air element. But because, monks, there is gratification in the air element, therefore beings become enamoured with the air element. If, monks, there were no danger in the air element, beings would not become disenchanted with the air element. But because, monks, there is danger in the air element, therefore beings become disenchanted with the air element. If, monks, there were no escape from the air element, beings would not escape from the air element. But because, monks, there is escape from the air element, therefore beings escape from the air element.

"So long, monks, as these beings did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these four elements, they did not dwell withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings.

"But when, monks, these beings directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these four elements, then, monks, they dwelt withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings." Fourth.

5. Discourse on Complete Suffering

118. At Sāvatthī dwells...etc... "If, monks, the earth element were exclusively suffering, followed by suffering, descended into suffering, not descended into happiness, beings would not become enamoured with the earth element. But because, monks, the earth element is happiness, followed by happiness, descended into happiness, not descended into suffering, therefore beings become enamoured with the earth element."

"If, monks, the water element...etc... "If, monks, the fire element... "If, monks, the air element were exclusively suffering, followed by suffering, descended into suffering, not descended into happiness, beings would not become enamoured with the air element. But because, monks, the air element is happiness, followed by happiness, descended into happiness, not descended into suffering, therefore beings become enamoured with the air element.

"If, monks, the earth element were exclusively happiness, followed by happiness, descended into happiness, not descended into suffering, beings would not become disenchanted with the earth element. But because, monks, the earth element is suffering, followed by suffering, descended into suffering, not descended into happiness, therefore beings become disenchanted with the earth element.

"If, monks, the water element...etc... "If, monks, the fire element... "If, monks, the air element were exclusively happiness, followed by happiness, descended into happiness, not descended into suffering, beings would not become disenchanted with the air element. But because, monks, the air element is suffering, followed by suffering, descended into suffering, not descended into happiness, therefore beings become disenchanted with the air element." Fifth.

6. The Discourse on Seeking Delight

119. At Sāvatthī dwells...etc... "Monks, whoever seeks delight in the earth element, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering. Whoever seeks delight in the water element...etc... whoever seeks delight in the fire element... whoever seeks delight in the air element, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering."

"But monks, whoever does not seek delight in the earth element, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. whoever does not seek delight in the water element...etc... whoever seeks delight in the fire element... whoever does not seek delight in the air element, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering." Sixth.

7. The Discourse on Arising

120. At Sāvatthī dwells...etc... "Monks, the arising, maintenance, production, and manifestation of the earth element, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death. Of the water element...etc... Of the heat element... The arising, maintenance, production, and manifestation of the air element, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death."

"But monks, the cessation, subsiding, and disappearance of the earth element, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death. Of the water element...etc... Of the heat element... the cessation, subsiding, and disappearance of the air element, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death." Seventh.

8. The Discourse on Ascetics and Brahmins

121. At Sāvatthī dwells...etc... "Monks, there are these four elements. What are the four? The earth element, the water element, the fire element, the air element. Monks, whatever ascetics or brahmins who do not understand as it really is the gratification, the danger, and the escape regarding these four elements - monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins; and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood.

But, monks, whatever ascetics or brahmins who understand as it really is the gratification, the danger, and the escape regarding these four elements - monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins; and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." The eighth.

9. The Second Discourse on Ascetics and Brahmins

122. At Sāvatthī dwells...etc... "Monks, there are these four elements. What are the four? The earth element, the water element, the fire element, the air element. Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding these four elements...etc... understand...etc... enter and dwell in, having realized for themselves through direct knowledge." Ninth.

10. The Third Discourse on Ascetics and Brahmins

123. At Sāvatthī dwells...etc... "Monks, whatever ascetics or brahmins who do not understand the earth element, do not understand the origin of the earth element, do not understand the cessation of the earth element, do not understand the way leading to the cessation of the earth element...etc... do not understand the water element... do not understand the fire element... do not understand the air element, do not understand the origin of the air element, do not understand the cessation of the air element, do not understand the way leading to the cessation of the air element - monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins; and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood.

"But, monks, whatever ascetics or brahmins who understand the earth element, understand the origin of the earth element, understand the cessation of the earth element, understand the way leading to the cessation of the earth element... "But, monks, whatever ascetics or brahmins who...etc... understand the water element... understand the fire element... understand the air element, understand the origin of the air element, understand the cessation of the air element, understand the way leading to the cessation of the air element - monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins; and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Tenth.

Fourth chapter.

Here is its summary -

Four, before, I practised, and if not this, and with suffering;

And delight and arising, three ascetics and brahmins.

The Connected Discourses on Elements is completed.

4. Connected Discourses on Without Discernible Beginning

1. The First Chapter

1. Discourse on Grass and Wood

124. 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, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Just as, monks, if a person were to cut up all the grass, sticks, branches, and leaves in this Rose-Apple Land, gather them together, and make them into four-inch stakes, putting them down saying: 'This was my mother, this was my mother's mother' - monks, the mothers of that person's mothers would not come to an end, even though the grass, sticks, branches, and leaves in this Rose-Apple Land would be used up and exhausted. What is the reason for this? Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Thus for a long time, monks, you have experienced suffering, experienced intense suffering, experienced disaster, and the charnel grounds have grown. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated. First.

2. The Discourse on Earth

125. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Just as, monks, if a person were to make this great earth into balls of clay the size of jujube seeds, putting them down saying: 'This was my father, this was my father's father' - monks, the fathers of that person's fathers would not come to an end, even though this great earth would be used up and exhausted. What is the reason for this? Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Thus for a long time, monks, you have experienced suffering, experienced intense suffering, experienced disaster, and the charnel grounds have grown. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated." The second.

3. The Discourse on Tears

126. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. What do you think, monks, which is more: the tears that have flowed while you were running and wandering on through this long course, weeping and wailing from being united with the disagreeable and separated from the agreeable, or the water in the four great oceans?" "Venerable Sir, as we understand the Teaching taught by the Blessed One, this is more: the tears that have flowed while we were running and wandering on through this long course, weeping and wailing from being united with the disagreeable and separated from the agreeable, and not the water in the four great oceans."

"Good, good, monks. It is good that you understand the Teaching taught by me in such a way. This is more, monks: the tears that have flowed while you were running and wandering on through this long course, weeping and wailing from being united with the disagreeable and separated from the agreeable, and not the water in the four great oceans. For a long time, monks, you have experienced the death of a mother; the tears that have flowed while experiencing the death of a mother, weeping and wailing from being united with the disagreeable and separated from the agreeable, are more than the water in the four great oceans. For a long time, monks, you have experienced the death of a father...etc... experienced the death of a brother... experienced the death of a sister... experienced the death of a son... experienced the death of a daughter... experienced disaster of relatives... experienced disaster of wealth. For a long time, monks, you have experienced disaster of illness; the tears that have flowed while experiencing disaster of illness, weeping and wailing from being united with the disagreeable and separated from the agreeable, are more than the water in the four great oceans. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated. Third.

4. The Discourse on Milk

127. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. What do you think, monks, which is more: the mother's milk that you have drunk while running and wandering on through this long course, or the water in the four great oceans?" "Venerable Sir, as we understand the Teaching taught by the Blessed One, this is more: the mother's milk that we have drunk while running and wandering on through this long course, and not the water in the four great oceans."

"Good, good, monks. It is good that you understand the Teaching taught by me in such a way. This is more, monks: the mother's milk that you have drunk while running and wandering on through this long course, and not the water in the four great oceans. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... enough to be liberated." Fourth.

5. The Discourse on the Mountain

128. At Sāvatthī dwells...etc... in the monastery. 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 - "How long, Venerable Sir, is an aeon?" "Long indeed, monk, is an aeon. It is not easy to count 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, there might be a great rocky mountain one yojana in length, one yojana in width, and one yojana in height, without cracks or cavities, one solid mass. Then after each hundred years a person would stroke it once with a cloth from Kāsi. More quickly, monk, would that great rocky mountain be depleted and exhausted by this method than would an aeon. So long, monk, is an aeon. Of aeons so long, monk, not just one aeon has been wandered through, not just a hundred aeons, not just a thousand aeons, not just a hundred thousand aeons. What is the reason for this? Without discernible beginning, monk, is this round of rebirths. A first point...etc... Therefore, monk, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated." Fifth.

6. The Discourse on the Mustard Seed

129. He is dwelling at Sāvatthī. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "How long, Venerable Sir, is an aeon?" "Long indeed, monk, is an aeon. It is not easy to count whether so many years...etc... 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, there might be an iron city one yojana in length, one yojana in width, and one yojana in height, filled with mustard seeds packed together. Then after each hundred years a person would remove one mustard seed. More quickly, monk, would that great heap of mustard seeds be depleted and exhausted by this method than would an aeon. So long indeed, monk, is an aeon. Of aeons so long, monk, not just one aeon has been wandered through, not just a hundred aeons, not just a thousand aeons, not just a hundred thousand aeons. What is the reason for this? Without discernible beginning, monk, is this round of rebirths...etc... enough to be liberated." Sixth.

7. The Discourse on the Disciple

130. He is dwelling at Sāvatthī. Then several monks approached the Blessed One...etc... Seated to one side, those monks said this to the Blessed One - "How many aeons, Venerable Sir, have elapsed and passed away?" "Many aeons, monks, have elapsed and passed away. It is not easy to count them - whether so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons."

"Is it possible, Venerable Sir, to give a simile?" "It is possible, monks," said the Blessed One. "Suppose, monks, there were four disciples here with a lifespan of a hundred years, living for a hundred years. They would recollect a hundred thousand aeons each and every day. There would still be aeons not recollected by them, monks, when those four disciples with a lifespan of a hundred years, living for a hundred years, would die at the end of a hundred years. So many aeons, monks, have elapsed and passed away. It is not easy to count them - whether so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... enough to be liberated." Seventh.

8. The Discourse on the Ganges

131. Was dwelling at Rājagaha in the Bamboo Grove. Then a certain brahmin approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "How many aeons, Master Gotama, have elapsed and passed away?" "Many aeons, brahmin, have elapsed and passed away. It is not easy to count them - whether so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons."

"Is it possible, Master Gotama, to give a simile?" "It is possible, brahmin," said the Blessed One. "Just as, brahmin, from where this river Ganges originates to where it enters the great ocean, the sand between these points is not easy to count - whether so many grains of sand, or so many hundreds of grains of sand, or so many thousands of grains of sand, or so many hundreds of thousands of grains of sand. Even more numerous than that, brahmin, are the aeons that have elapsed and passed away. It is not easy to count them - whether so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons. What is the reason for this? Without discernible beginning, brahmin, is the round of rebirths. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Thus for a long time, brahmin, you have experienced suffering, experienced intense suffering, experienced disaster, and the charnel grounds have grown. Therefore, brahmin, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated."

9. The Discourse on the Stick

132. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Just as, monks, when a stick is thrown up in the air, it sometimes falls on its bottom end, sometimes on its middle, sometimes on its top end; even so, monks, beings hindered by ignorance and fettered by craving, running and wandering on, sometimes go from this world to another world, sometimes come from another world to this world. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... enough to be liberated." Ninth.

10. The Discourse on Individuals

133. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, this round of rebirths is without discernible beginning...etc... Monks, for a single individual wandering and roaming through an aeon in the round of rebirths, there might be a great skeleton, a heap of bones, a mass of bones like this Mount Vepulla, if there were someone to collect them and what was collected did not perish. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... enough to be liberated."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"In one aeon, for one person, the pile of bones;

Would be equal to a mountain," so said the Great Sage.

Now this great mountain Vepulla has been told;

North of Vulture's Peak, in the hill fortress of Magadha.

When one sees with right wisdom the noble truths:

Suffering, the arising of suffering, and the overcoming of suffering;

The noble eightfold path, leading to the peace of suffering.

"That individual, having wandered at most seven times;

He becomes one who makes an end of suffering, through the destruction of all fetters. tenth;

The first chapter.

Here is its summary -

Grass and wood, earth, tears, milk and mountain;

Mustard seeds, disciples, Ganges, and the stick, and with the person.

2. The Second Chapter

1. Discourse on Bad Destination

134. On one occasion the Blessed One was dwelling at Sāvatthī. There the Blessed One addressed the monks - "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Monks, when you see someone in a bad destination, miserable, you should come to this conclusion: 'We too have experienced such a state during this long time.' What is the reason for this...etc... Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated." First.

2. The Discourse on Happiness

135. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning...etc... Monks, when you see someone who is happy and well-adorned, you should come to this conclusion: 'We too have experienced such a state during this long time.' What is the reason for this? Monks, this round of rebirths is without discernible beginning. A first point is not discerned...etc... enough to be liberated." The second.

3. The Discourse About Thirty

136. Was dwelling at Rājagaha in the Bamboo Grove. Then about thirty monks from Pāvā - all forest-dwellers, all almsfood-eaters, all rag-robe wearers, all three-robe users, all still with fetters - approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Then this occurred to the Blessed One - "these thirty monks from Pāvā are all forest-dwellers, all almsfood-eaters, all rag-robe wearers, all three-robe users, all still with fetters. What if I were to teach them the Teaching in such a way that their minds would be liberated from the taints without clinging right in this very seat?" Then the Blessed One addressed the monks - "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. What do you think, monks, which is more: the blood that has flowed when your heads were cut off while running and wandering on through this long course, or the water in the four great oceans?" "Venerable Sir, as we understand the Teaching taught by the Blessed One, this is more: the blood that has flowed when our heads were cut off while running and wandering on through this long course, and not the water in the four great oceans."

"Good, good, monks. It is good that you understand the Teaching taught by me in such a way. This is more, monks: the blood that has flowed when your heads were cut off while running and wandering on through this long course, and not the water in the four great oceans. For a long time, monks, the blood that has flowed when your heads were cut off while being cattle in a hundred births, is more than the water in the four great oceans. For a long time, monks, the blood that has flowed when your heads were cut off while being buffaloes in a hundred births...etc... For a long time, monks, the blood that has flowed while being sheep in a hundred births...etc... while being goats in a hundred births... while being deer in a hundred births... while being chickens in a hundred births... while being pigs in a hundred births... For a long time, monks, the blood that has flowed when your heads were cut off after being caught as village-plunderers. For a long time, monks, the blood that has flowed when your heads were cut off after being caught as highway robbers. For a long time, monks, the blood that has flowed when your heads were cut off after being caught as adulterers, is more than the water in the four great oceans. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... enough to be liberated."

This is what the Blessed One said. Those monks delighted in what the Blessed One had said. And while this explanation was being spoken, the minds of about thirty monks from Pāvā were liberated from the taints through not clinging. Third.

4. Discourse on Mother

137. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning...etc... It is not easy to find a being who has not previously been a mother during this long time. What is the reason for this? Monks, this round of rebirths is without discernible beginning...etc... enough to be liberated." Fourth.

5. Discourse on Father

138. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning...etc... It is not easy to find a being who has not previously been a father...etc... enough to be liberated." Fifth.

6. The Discourse on Brothers

139. At Sāvatthī dwells...etc... "It is not easy to find a being who has not previously been a brother...etc... enough to be liberated." Sixth.

7. Discourse about Sister

140. At Sāvatthī dwells...etc... "It is not easy to find a being who has not previously been a sister...etc... enough to be liberated." Seventh.

8. Discourse on Sons

141. At Sāvatthī dwells...etc... "It is not easy to find a being who has not previously been a son...etc... enough to be liberated." The eighth.

9. Discourse on the Daughter

142. At Sāvatthī dwells...etc... "Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. It is not easy to find a being who has not previously been a daughter during this long time. What is the reason for this? Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. Thus for a long time, monks, you have experienced suffering, experienced intense suffering, experienced disaster, and the charnel grounds have grown. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated." Ninth.

10. The Discourse on Mount Vepulla

143. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, this round of rebirths is without discernible beginning. A first point is not discerned of beings hindered by ignorance and fettered by craving, running and wandering on. "Formerly, monks, this Mount Vepulla had the designation 'Pācīnavaṃsa'. Now on that occasion, monks, people had the designation 'Tivara'. Monks, the life span of the Tivara people was forty thousand years. Monks, the Tivara people would climb Mount Pācīnavaṃsa in four days and descend in four days. Now on that occasion, monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One had appeared in the world. "Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Vidhura and Sañjīva, an excellent blessed pair. See, monks, that designation of this mountain has disappeared, those people have died, and that Blessed One has attained final Nibbāna. Thus, monks, formations are impermanent; Thus, monks, formations are unstable; Thus, monks, formations are unreliable. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.

"Formerly, monks, this Mount Vepulla had the designation 'Vaṅkaka'. Now on that occasion, monks, people had the designation 'Rohitassa'. Monks, the life span of the Rohitassa people was thirty thousand years. Monks, the Rohitassa people climbed Mount Vaṅkaka in three days and descended in three days. Now on that occasion, monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One had appeared in the world. "Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Bhiyyosa and Uttara, an excellent blessed pair. See, monks, that designation of this mountain has disappeared, those people have died, and that Blessed One has attained final Nibbāna. Thus, monks, formations are impermanent...etc... enough to be liberated.

"Formerly, monks, this Mount Vepulla had the designation 'Supassa'. Now on that occasion, monks, people had the designation 'Suppiya'. Monks, the life span of the Suppiya people was twenty thousand years. Monks, the Suppiya people climbed Mount Supassa in two days and descended in two days. Now on that occasion, monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One had appeared in the world. "Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Tissa and Bhāradvāja, an excellent blessed pair. See, monks, that designation of this mountain has disappeared, those people have died, and that Blessed One has attained final Nibbāna. Thus, monks, formations are impermanent; Thus, monks, formations are unstable...etc... enough to be liberated.

"Now at present, monks, this mountain has received the designation 'Vepulla'. Now at present, monks, these people have received the designation 'Māgadhaka'. The life span of the Māgadhaka people, monks, is short, brief, fleeting; one who lives long lives for a hundred years or a little more. The Māgadhaka people, monks, climb Mount Vepulla in a moment and descend in a moment. But now, monks, I have appeared in the world as an Arahant, a Perfectly Enlightened One. Now, monks, I have a chief pair of disciples named Sāriputta and Moggallāna, an excellent blessed pair. There will be a time, monks, when this designation of the mountain will disappear, these people will die, and I will attain final Nibbāna. Thus, monks, formations are impermanent; Thus, monks, formations are unstable; Thus, monks, formations are unreliable. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"Pācīnavaṃsa of the Tivara people, Vaṅkaka of the Rohitassa people;

Supassa of the Suppiya people, and Vepulla of the Māgadha people."

"Impermanent indeed are formations, subject to arising and passing away;

"Having arisen they cease, their subsiding is happiness." tenth;

The Second Chapter.

Here is its summary -

Bad destination and happiness, thirty with mother and father;

Brother and sister and son, daughter and Mount Vepulla.

The Connected Discourses on Without Discernible Beginning is completed.

5. Connected Discourses with Kassapa

1. Discourse on Contentment

144. At Sāvatthī dwells...etc... "Monks, this Kassapa is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe; and does not engage in improper search because of robes; and not having received a robe he is not agitated; and having received a robe he uses it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape."

"Monks, this Kassapa is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood; and does not engage in improper search because of almsfood; and not having received almsfood he is not agitated; and having received almsfood he uses it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape.

"Monks, this Kassapa is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging; and does not engage in improper search because of lodging; and not having received lodging he is not agitated; and having received lodging he uses it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape.

"Monks, this Kassapa is content with whatever kind of medicinal requisites, and speaks in praise of contentment with whatever kind of medicinal requisites; and does not engage in improper search because of medicinal requisites; and not having received medicinal requisites he is not agitated; and having received medicinal requisites he uses them without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape.

"Therefore, monks, you should train thus: 'We will be content with whatever kind of robe, and speak in praise of contentment with whatever kind of robe; and we will not engage in improper search because of robes; and not having received a robe we will not be agitated; and having received a robe we will use it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape.' .

'We will be content with whatever kind of almsfood... etc... 'We will be content with whatever kind of lodging... etc... 'We will be content with whatever kind of medicinal requisites, and speak in praise of contentment with whatever kind of medicinal requisites; and we will not engage in improper search because of medicinal requisites, and not having received medicinal requisites we will not be agitated; and having received medicinal requisites we will use them without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape.' This is how you should train. "Monks, I will exhort you with Kassapa's exhortation or one who is like Kassapa, and being exhorted, you should practise accordingly." First.

2. The Discourse on Moral Recklessness

145. Thus have I heard - On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahākassapa; having approached, he exchanged greetings with the Venerable Mahākassapa. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa - "It is said, friend Kassapa, one who is not ardent and has fearlessness of wrongdoing is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage; but one who is ardent and has fear of wrongdoing is capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage."

"To what extent, friend, is one not ardent and has fearlessness of wrongdoing, incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage; "And to what extent, friend, is one ardent and has fear of wrongdoing, capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage?" "Here, friend, a monk does not make ardor thinking 'Unarisen evil unwholesome states, if they were to arise in me, would lead to harm'; he does not make ardor thinking 'Arisen evil unwholesome states, if they were to remain unabandoned in me, would lead to harm'; he does not make ardor thinking 'Unarisen wholesome states, if they were to remain unarisen in me, would lead to harm'; he does not make ardor thinking 'Arisen wholesome states, if they were to cease in me, would lead to harm'. This, friend, is how one is not ardent."

"And how, friend, does one have fearlessness of wrongdoing? Here, friend, a monk does not have fear of wrongdoing thinking 'Unarisen evil unwholesome states, if they were to arise in me, would lead to harm'; he does not have fear of wrongdoing thinking 'Arisen evil unwholesome states, if they were to remain unabandoned in me, would lead to harm'; he does not have fear of wrongdoing thinking 'Unarisen wholesome states, if they were to remain unarisen in me, would lead to harm'; he does not have fear of wrongdoing thinking 'Arisen wholesome states, if they were to cease in me, would lead to harm'. This, friend, is how one has fearlessness of wrongdoing. This, friend, is how one who is not ardent and has fearlessness of wrongdoing is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage.

"And how, friends, is one ardent? Here, friend, a monk makes ardor thinking 'Unarisen evil unwholesome states, if they were to arise in me, would lead to harm'; he makes ardor thinking 'Arisen evil unwholesome states, if they were to remain unabandoned in me, would lead to harm'; unarisen wholesome states in me...etc... makes ardor. This, friend, is how one is ardent.

"And how, friends, does one have fear of wrongdoing? Here, friend, a monk has fear of wrongdoing thinking 'Unarisen evil unwholesome states, if they were to arise in me, would lead to harm'; he has fear of wrongdoing thinking 'Arisen evil unwholesome states, if they were to remain unabandoned in me, would lead to harm'; he has fear of wrongdoing thinking 'Unarisen wholesome states, if they were to remain unarisen in me, would lead to harm'; he has fear of wrongdoing thinking 'Arisen wholesome states, if they were to cease in me, would lead to harm'. This, friend, is how one has fear of wrongdoing. This, friend, is how one who is ardent and has fear of wrongdoing is capable of enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage." The second.

3. The Discourse on Being Like the Moon

146. At Sāvatthī dwells...etc... "Monks, approach families like the moon - drawing back the body, drawing back the mind, always fresh and never bold towards families. Just as, monks, a person might look down into an old well or a mountain precipice or a river gorge - drawing back the body, drawing back the mind; even so, monks, approach families like the moon - drawing back the body, drawing back the mind, always fresh and never bold towards families."

"Monks, Kassapa approaches families like the moon - drawing back the body, drawing back the mind, always fresh and never bold towards families. "What do you think, monks, what sort of monk is worthy to approach families?" "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 the Blessed One moved his hand in the space. "Just as, monks, a hand does not stick, is not caught, is not bound in space; even so, monks, for any monk approaching families, their mind does not stick, is not caught, is not bound in families - 'Let those who desire gain obtain it, let those who desire merit perform meritorious deeds'; just as he is self-satisfied and glad with his own gain, so he is self-satisfied and glad with others' gain; this sort of monk, monks, is worthy to approach families.

"When Kassapa approaches families, his mind does not stick, is not caught, is not bound in families - 'Let those who desire gain obtain it, let those who desire merit perform meritorious deeds'; just as he is self-satisfied and glad with his own gain; so he is self-satisfied and glad with others' gain.

"What do you think, monks, for what sort of monk is the teaching of the Teaching impure, for what sort of monk is the teaching of the Teaching pure?" "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 any monk with such a mind teaches the Teaching to others - 'Oh, may they listen to my Teaching, and having listened to the Teaching may they be pleased, and being pleased may they show their pleasure to me!' For this sort of monk, monks, the teaching of the Teaching is impure.

"But when, monks, a monk with such a mind teaches the Teaching to others - '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.' 'Oh, may they listen to my Teaching, and having listened to the Teaching may they understand it, and having understood it may they practise accordingly!' Thus, based on the excellence of the Teaching, he teaches the Teaching to others; based on compassion, based on sympathy, out of tender concern he teaches the Teaching to others. For this sort of monk, monks, the teaching of the Teaching is pure.

"Kassapa, monks, with such a mind teaches the Teaching to others - '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.' 'Oh, may they listen to my Teaching, and having listened to the Teaching may they understand it, and having understood it may they practise accordingly!' Thus, based on the excellence of the Teaching, he teaches the Teaching to others; based on compassion, based on sympathy, out of tender concern he teaches the Teaching to others. "Monks, I will exhort you with Kassapa's exhortation or one who is like Kassapa, and being exhorted, you should practise accordingly." Third.

4. Discourse on One Who Approaches Families

147. At Sāvatthī dwells...etc... "What do you think, monks, what sort of monk is worthy to be one who approaches families, what sort of monk is not worthy to be one who approaches families?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... The Blessed One said this -

"Monks, if any monk with such a mind approaches families - 'Let them give to me, let them not not give; Let them give me much, not little; Let them give me superior things, not inferior; Let them give me quickly, not slowly; Let them give me respectfully, not disrespectfully.' If, monks, when a monk with such a mind approaches families and they do not give, that monk is hurt; He experiences suffering and displeasure because of that. They give little, not much...etc... They give inferior things, not superior... They give slowly, not quickly, that monk is hurt; He experiences suffering and displeasure because of that. They give disrespectfully, not respectfully; That monk is hurt; He experiences suffering and displeasure because of that. This sort of monk, monks, is not worthy to be one who approaches families.

"But when, monks, a monk with such a mind approaches families - 'How could it be possible in other families - Let them give to me, let them not not give; Let them give me much, not little; Let them give me superior things, not inferior; Let them give me for long, not slowly; Let them give me respectfully, not disrespectfully.' If, monks, when that monk with such a mind approaches families and they do not give; That monk is not hurt; He does not experience suffering and displeasure because of that. They give little, not much; That monk is not hurt; He does not experience suffering and displeasure because of that. They give inferior things, not superior; That monk is not hurt; He does not experience suffering and displeasure because of that. They give slowly, not quickly; That monk is not hurt; He does not experience suffering and displeasure because of that. They give disrespectfully, not respectfully; That monk is not hurt; He does not experience suffering and displeasure because of that. This sort of monk, monks, is worthy to be one who approaches families.

"Kassapa, monks, with such a mind approaches families - 'How could it be possible in other families - Let them give to me, let them not not give; Let them give me much, not little; Let them give me superior things, not inferior; Let them give me quickly, not slowly; Let them give me respectfully, not disrespectfully.' If, monks, when Kassapa with such a mind approaches families and they do not give; Kassapa is not hurt by that; He does not experience suffering and displeasure because of that. They give little, not much; Kassapa is not hurt by that; He does not experience suffering and displeasure because of that. They give inferior things, not superior; Kassapa is not hurt by that; He does not experience suffering and displeasure because of that. They give slowly, not quickly; Kassapa is not hurt by that; He does not experience suffering and displeasure because of that. They give disrespectfully, not respectfully; Kassapa is not hurt by that; He does not experience suffering and displeasure because of that. Monks, I will exhort you with Kassapa's exhortation or one who is like Kassapa. And being exhorted, you should practise accordingly." Fourth.

5. The Discourse on the Aged

148. Thus have I heard... etc... at Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Mahākassapa was seated to one side, the Blessed One said this to him - "You are old now, Kassapa, and those worn-out hempen rag-robes must be burdensome. Therefore, Kassapa, you should wear robes offered by householders, accept meal invitations, and dwell close to me."

"For a long time, Venerable Sir, I have been a forest-dweller and have spoken in praise of forest-dwelling, have been an almsfood-eater and have spoken in praise of eating almsfood, have been a rag-robe wearer and have spoken in praise of wearing rag-robes, have been a three-robe wearer and have spoken in praise of wearing three robes, have been of few wishes and have spoken in praise of fewness of wishes, have been content and have spoken in praise of contentment, have been secluded and have spoken in praise of seclusion, have been aloof from society and have spoken in praise of aloofness from society, have been energetic and have spoken in praise of arousing energy."

"But what purpose do you see, Kassapa, that for a long time you have been a forest-dweller and have spoken in praise of forest-dwelling, have been an almsfood-eater and... etc... have been a rag-robe wearer and... have been a three-robe wearer and... have been of few wishes and... have been content and... have been secluded and... have been aloof from society and... have been energetic and have spoken in praise of arousing energy?"

"Venerable Sir, seeing two purposes I have for a long time been a forest-dweller and have spoken in praise of forest-dwelling, have been an almsfood-eater and...etc... have been a rag-robe wearer and... have been a three-robe wearer and... have been of few wishes and... have been content and... have been secluded and... have been aloof from society and... have been energetic and have spoken in praise of arousing energy. seeing a pleasant dwelling for myself in this very life, and having compassion for future generations - 'perhaps later generations might follow this example.' 'Indeed, those who were disciples enlightened after the Buddha were for a long time forest-dwellers and spoke in praise of forest-dwelling...etc... were almsfood-eaters and...etc... were rag-robe wearers and... were three-robe wearers and... were of few wishes and... were content and... were secluded and... were aloof from society and... were energetic and spoke in praise of arousing energy.' They will practise accordingly, and that will be for their welfare and happiness for a long time.

"Venerable Sir, seeing these two purposes I have for a long time been a forest-dweller and have spoken in praise of forest-dwelling, have been an almsfood-eater and...etc... have been a rag-robe wearer and... have been a three-robe wearer and... have been of few wishes and... have been content and... have been secluded and... have been aloof from society and... have been energetic and have spoken in praise of arousing energy."

"Good, good, Kassapa. You, Kassapa, have indeed practised for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Therefore, Kassapa, you should wear worn-out rag-robes made of hemp, walk for alms, and dwell in the forest." Fifth.

6. Discourse on Advice

149. at Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Mahākassapa was seated to one side, the Blessed One said this to him - "Exhort the monks, Kassapa; give a Teaching talk to the monks, Kassapa. Either I should exhort the monks or you; either I should give a Teaching talk to the monks or you."

"Venerable Sir, monks nowadays are difficult to admonish, possessed of qualities that make them difficult to admonish, impatient, and take instruction wrongly. 'Here, Venerable Sir, I saw the monk named Bhaṇḍa, who is Ānanda's co-resident, and the monk named Abhijika, who is Anuruddha's co-resident, competing with each other in learning - "Come, monk, who will speak more, who will speak more beautifully, who will speak longer."'

Then the Blessed One addressed a certain monk: "Come, monk, address the monk Bhaṇḍa, who is Ānanda's co-resident, and the monk Abhijika, who is Anuruddha's co-resident, in my name: 'The Teacher calls you, Venerables.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls you, Venerables."

"Yes, friend," those monks replied to that monk and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those monks were seated to one side, the Blessed One said this: "Is it true, monks, that you surpass one another with learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer'?" "Yes, Venerable Sir." "Do you understand the Teaching taught by me in such a way - 'Come, monks, surpass one another with learning - Come, monk, who will speak more, who will speak more beautifully, who will speak longer'?" "No, Venerable Sir." "If you do not understand the Teaching taught by me in such a way, then why do you, misguided men, having gone forth in such a well-proclaimed Teaching and Discipline, knowing what, seeing what, surpass one another with learning - "Come, monk, who will speak more, who will speak more beautifully, who will speak longer."'

Then those monks, having prostrated themselves with their heads at the Blessed One's feet, said this to the Blessed One - "A transgression, Venerable Sir, overcame us, as ones who were foolish, confused, and unwholesome, in that we, having gone forth in this well-proclaimed Teaching and Discipline, surpassed one another with learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer.' May the Blessed One accept our acknowledgement of this transgression as a transgression for the sake of future restraint."

"Indeed, monks, a transgression overcame you, as ones who were foolish, confused, and unwholesome, in that you, having gone forth in this well-proclaimed Teaching and Discipline, surpassed one another with learning - 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer.' But since you, monks, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, monks, is growth in the noble one's discipline, when one having seen a transgression as a transgression makes amends according to the Teaching and undertakes restraint for the future." Sixth.

7. Second Discourse on Advice

150. Was dwelling at Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One...etc... When the Venerable Mahākassapa was seated to one side, the Blessed One said this to him - "Exhort the monks, Kassapa; give a Teaching talk to the monks, Kassapa. Either I should exhort the monks or you; either I should give a Teaching talk to the monks or you."

"Venerable Sir, monks nowadays are difficult to admonish, possessed of qualities that make them difficult to admonish, impatient, and take instruction wrongly. Venerable Sir, for anyone who has no faith in wholesome states, no sense of shame in wholesome states, no fear of wrongdoing in wholesome states, no energy in wholesome states, no wisdom in wholesome states, whenever night or day comes, only deterioration in wholesome states can be expected, not growth.

Just as, Venerable Sir, 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, Venerable Sir, for anyone who has no faith in wholesome states...etc... 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.

"Venerable Sir, 'a person without faith' - this is a term for decline; "Venerable Sir, 'a shameless person' - this is a term for decline; "Venerable Sir, 'a person without fear of wrongdoing' - this is a term for decline; "Venerable Sir, 'a lazy person' - this is a term for decline; "Venerable Sir, 'an unwise person' - this is a term for decline; "Venerable Sir, 'a person prone to anger' - this is a term for decline; "Venerable Sir, 'a resentful person' - this is a term for decline; "Venerable Sir, 'there are no monks who exhort' - this is a term for decline.

"Venerable Sir, for anyone who has faith in wholesome states, sense of shame in wholesome states, fear of wrongdoing in wholesome states, energy in wholesome states, wisdom in wholesome states, whenever night or day comes, only growth in wholesome states can be expected, not decline.

Just as, Venerable Sir, 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, Venerable Sir, for anyone who has faith in wholesome states... has sense of shame...etc... 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.

"Venerable Sir, 'a person with faith' - this is a term for non-decline; "Venerable Sir, 'a person with sense of shame' - this is a term for non-decline; "Venerable Sir, 'a person with fear of wrongdoing' - this is a term for non-decline; "Venerable Sir, 'a person with energy' - this is a term for non-decline; "Venerable Sir, 'a wise person' - this is a term for non-decline; "Venerable Sir, 'a person not prone to anger' - this is a term for non-decline; "Venerable Sir, 'a person without resentment' - this is a term for non-decline; "Venerable Sir, 'there are monks who exhort' - this is a term for non-decline."

"Good, good, Kassapa. Kassapa, for anyone who has no faith in wholesome states...etc... 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, Kassapa, during the dark fortnight, whenever night or day comes, the moon deteriorates in beauty...etc... deteriorates in height and circumference. Even so, Kassapa, for anyone who has no faith in wholesome states...etc... 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. "Kassapa, 'a person without faith' - this is a term for decline; shameless...etc... without fear of wrongdoing... lazy... unwise... prone to anger... 'a resentful person,' Kassapa - this is a term for decline; 'there are no monks who exhort,' Kassapa - this is a term for decline.

"Kassapa, for anyone who has faith in wholesome states...etc... has 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, Kassapa, 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, Kassapa, 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.

"Kassapa, 'a person with faith' - this is a term for non-decline; having moral shame...etc... having fear of wrongdoing... energetic... wise... not prone to anger... 'a person without resentment,' Kassapa - this is a term for non-decline; 'there are monks who exhort,' Kassapa - this is a term for non-decline." Seventh.

8. Third Discourse on Advice

151. At Rājagaha in the Squirrels' Feeding Ground. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Mahākassapa was seated to one side, the Blessed One said this to him - "Exhort the monks, Kassapa; give a Teaching talk to the monks, Kassapa. Either I should exhort the monks or you; either I should give a Teaching talk to the monks or you."

"Venerable Sir, monks nowadays are difficult to admonish, possessed of qualities that make them difficult to admonish, impatient, and take instruction wrongly." "For in the past, Kassapa, the elder monks were forest-dwellers and spoke in praise of forest-dwelling, were almsfood-eaters and spoke in praise of eating almsfood, were rag-robe wearers and spoke in praise of wearing rag-robes, were three-robe wearers and spoke in praise of wearing three robes, were of few wishes and spoke in praise of fewness of wishes, were content and spoke in praise of contentment, were secluded and spoke in praise of seclusion, were aloof from society and spoke in praise of aloofness from society, were energetic and spoke in praise of arousing energy.

"When there is a monk who is a forest-dweller and speaks in praise of forest-dwelling, is an almsfood-eater and speaks in praise of eating almsfood, is a rag-robe wearer and speaks in praise of wearing rag-robes, is a three-robe wearer and speaks in praise of wearing three robes, is of few wishes and speaks in praise of fewness of wishes, is content and speaks in praise of contentment, is secluded and speaks in praise of seclusion, is aloof from society and speaks in praise of aloofness from society, is energetic and speaks in praise of arousing energy, the elder monks invite him to a seat - "Come, monk, what is this monk's name, this monk is indeed good, this monk indeed desires training; come, monk, sit on this seat."

There, Kassapa, the new monks think thus - 'When there is a monk who is a forest-dweller and speaks in praise of forest-dwelling, is an almsfood-eater and...etc... have been a rag-robe wearer and... have been a three-robe wearer and... have been of few wishes and... have been content and... have been secluded and... have been aloof from society and... is energetic and speaks in praise of arousing energy, the elder monks invite him to a seat - "Come, monk, what is this monk's name, this monk is indeed good, this monk indeed desires training; come, monk, sit on this seat." They practise accordingly; that leads to their welfare and happiness for a long time.

"But now, Kassapa, the elder monks are neither forest-dwellers nor do they speak in praise of forest-dwelling, are neither almsfood-eaters nor do they speak in praise of eating almsfood, are neither rag-robe wearers nor do they speak in praise of wearing rag-robes, are neither three-robe wearers nor do they speak in praise of wearing three robes, are neither of few wishes nor do they speak in praise of fewness of wishes, are neither content nor do they speak in praise of contentment, are neither secluded nor do they speak in praise of seclusion, are neither aloof from society nor do they speak in praise of aloofness from society, are neither energetic nor do they speak in praise of arousing energy.

"When there is a monk who is well-known, famous, and a recipient of robes, almsfood, lodging and medicinal requisites, the elder monks invite him to a seat - "Come, monk, what is this monk's name, this monk is indeed good, this monk indeed desires fellow monks; come, monk, sit on this seat."

There, Kassapa, the new monks think thus - 'When there is a monk who is well-known, famous, and a recipient of robes, almsfood, lodging and medicinal requisites, the elder monks invite him to a seat - "Come, monk, what is this monk's name, this monk is indeed good, this monk indeed desires fellow monks; come, monk, sit on this seat." They practise accordingly. That leads to their harm and suffering for a long time. Indeed, Kassapa, speaking rightly one would say: 'The spiritual practitioners are afflicted by affliction of spiritual practitioners, the spiritual practitioners are longing through longing of spiritual practitioners', speaking rightly one would say this now, Kassapa: 'The spiritual practitioners are afflicted by affliction of spiritual practitioners, the spiritual practitioners are longing through longing of spiritual practitioners.'" The eighth.

9. The Discourse on Meditative Absorption and Direct Knowledge

152. At Sāvatthī dwells...etc... "Monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. "Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion."

"Monks, whenever I wish, with the subsiding of thought and examination, I enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. "Kassapa too, monks, whenever he wishes, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption.

"Monks, whenever I wish, with the fading away of rapture, I dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption. "Kassapa too, monks, whenever he wishes, with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption.

"Monks, whenever I wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. "Kassapa too, monks, whenever he wishes, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption.

"Monks, whenever I wish, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' I enter and dwell in the base of the infinity of space. "Kassapa too, monks, whenever he wishes, with the complete transcendence of perceptions of form... etc... enters and dwells in the base of the infinity of space.

"Monks, whenever I wish, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' I enter and dwell in the base of infinite consciousness. "Kassapa too, monks, whenever he wishes, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' enters and dwells in the base of infinite consciousness.

"Monks, whenever I wish, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' I enter and dwell in the base of nothingness. "Kassapa too, monks, whenever he wishes... etc... enters and dwells in the base of nothingness.

"Monks, whenever I wish, with the complete transcendence of the base of nothingness, I enter and dwell in the base of neither-perception-nor-non-perception. "Kassapa too, monks, whenever he wishes... etc... enters and dwells in the base of neither-perception-nor-non-perception.

"Monks, whenever I wish, with the complete transcendence of the base of neither-perception-nor-non-perception, I enter and dwell in the cessation of perception and feeling. Kassapa too, monks...etc... enters and dwells in the cessation of perception and feeling.

"Monks, whenever I wish, I exercise manifold kinds of spiritual power - having been one, I become many; having been many, I become one; I appear and vanish; I go unimpeded through walls, ramparts, and mountains as if through space; I dive in and out of the earth as if it were water; I walk on water without breaking the surface as if it were earth; I travel through space cross-legged like a bird on the wing; I touch and stroke with my hand even these sun and moon, so mighty and powerful; I exercise mastery with the body as far as the brahmā world. Kassapa too, monks, whenever he wishes, exercises manifold kinds of spiritual power... etc... he exercises mastery with the body as far as the brahmā world.

"Monks, whenever I wish, with the divine ear-element, which is purified and surpasses the human, I hear both kinds of sounds: divine and human, whether far or near. "Kassapa too, monks, whenever he wishes, with the divine ear-element... etc... far or near.

"Monks, whenever I wish, I understand the minds of other beings and other individuals, having encompassed them with my own mind - I understand a mind with lust as 'a mind with lust', I understand a mind without lust as 'a mind without lust', a mind with hatred... etc... 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... I understand an unliberated mind as 'an unliberated mind'. "Kassapa too, monks, whenever he wishes, 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'... etc... he understands an unliberated mind as 'an unliberated mind'.

"Monks, whenever I wish, I recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms I recollect manifold past lives. "Kassapa too, monks, whenever he wishes, recollects manifold past lives, that is - one birth... etc... Thus with aspects and terms he recollects manifold past lives.

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

"Monks, with the destruction of the taints, I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life. Monks, Kassapa too, 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. Ninth.

10. The Discourse on the Residence

153. Thus have I heard - On one occasion the Venerable Mahākassapa 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, approached the Venerable Mahākassapa; having approached, he said this to the Venerable Mahākassapa: "Come, Venerable Kassapa, let us go to a certain nuns' residence." "You go, friend Ānanda, you have many duties and many things to do." For the second time, the Venerable Ānanda said this to the Venerable Mahākassapa: "Come, Venerable Kassapa, let us go to a certain nuns' residence." "You go, friend Ānanda, you have many duties and many things to do." For the third time, the Venerable Ānanda said this to the Venerable Mahākassapa: "Come, Venerable Kassapa, let us go to a certain nuns' residence."

Then the Venerable Mahākassapa, having dressed in the morning and taking his bowl and robe, with the Venerable Ānanda as his attendant monk, went to a certain nuns' residence; having approached, he sat down on the prepared seat. Then several Buddhist nuns approached the Venerable Mahākassapa; having approached, they paid homage to the Venerable Mahākassapa and sat down to one side. When those Buddhist nuns were seated to one side, the Venerable Mahākassapa instructed, inspired, roused and gladdened them with a Teaching talk. Then the Venerable Mahākassapa, having instructed, inspired, roused and gladdened those Buddhist nuns with a talk on the Teaching, rose from his seat and departed.

Then the Buddhist nun Thullatissā, being displeased, spoke words of displeasure - "But why does the Venerable Mahākassapa think he should speak about the Teaching in the presence of the Venerable Ānanda, the sage of the Videhas? Just as if a needle seller would think he should sell needles in the presence of a needle maker; even so the Venerable Mahākassapa thinks he should speak about the Teaching in the presence of the Venerable Ānanda, the sage of the Videhas."

The Venerable Mahākassapa heard the bhikkhunī Thullatissā speaking these words. Then the Venerable Mahākassapa said this to the Venerable Ānanda: "What now, friend Ānanda, am I the needle seller and you the needle maker; or am I the needle maker and you the needle seller?" "Forgive her, Venerable Kassapa, womankind is foolish." "Wait, friend Ānanda, let not the Community examine you further."

"What do you think, friend Ānanda, were you ever brought before the Community in the presence of the Blessed One - "Monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Ānanda too, monks, whenever he wishes, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion." "No, Venerable Sir."

"Friend, I was brought before the Community in the presence of the Blessed One - "Monks, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. "Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures, secluded from unwholesome states... etc... enters and dwells in the first meditative absorption"... etc...

"What do you think, friend Ānanda, were you ever brought before the Community in the presence of the Blessed One - "Monks, with the destruction of the taints, I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life. Monks, does Ānanda too, with the destruction of the taints, 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?" "No, Venerable Sir."

"Friend, I was brought before the Community in the presence of the Blessed One - "Monks, with the destruction of the taints, I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life. Monks, Kassapa too, 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."

"Friends, one who would think to conceal my six direct knowledges would be like one thinking to conceal a dragon seven or seven and a half cubits long with a palm leaf."

And the nun Thullatissā fell away from the holy life. Tenth.

11. Discourse on the Robe

154. On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Ānanda was wandering on tour in Dakkhiṇagiri together with a large Community of monks.

Now on that occasion about thirty monks who were pupils of the Venerable Ānanda, mostly young men, had repudiated the training and returned to the low life. Then the Venerable Ānanda, having wandered on tour in Dakkhiṇagiri as long as he wished, approached the Venerable Mahākassapa at the Squirrels' Feeding Ground in the Bamboo Grove at Rājagaha; having approached, he paid homage to the Venerable Mahākassapa and sat down to one side. When the Venerable Ānanda was seated to one side, the Venerable Mahākassapa said this to him - "Friend Ānanda, for how many reasons did the Blessed One lay down the rule about three-family meals?"

"Venerable Kassapa, for three reasons the Blessed One laid down the rule about three-family meals - For the restraint of difficult individuals, for the comfort of good monks, so that those of evil desires may not split the Community by forming factions, and out of compassion for families. "These, Venerable Kassapa, are the three reasons for which the Blessed One laid down the rule about three-family meals."

"Then why, friend Ānanda, do you wander on tour with these new monks who are unguarded in their faculties, who know no moderation in eating, and who are not devoted to wakefulness? I think you prowl destroying crops, I think you prowl destroying families. Friend Ānanda, your assembly is falling apart; Friend, your new recruits are breaking away. This boy does not know any limit."

"Venerable Kassapa, grey hairs are seen growing on my head. "Yet even today we cannot escape being called youngsters by the Venerable Mahākassapa." "For you, friend Ānanda, wander on tour with these new monks who are unguarded in their faculties, who know no moderation in eating, and who are not devoted to wakefulness. I think you prowl destroying crops, I think you prowl destroying families. Friend Ānanda, your assembly is falling apart; Friend, your new recruits are breaking away. This boy does not know any limit."

The Buddhist nun Thullanandā heard: "It seems the Venerable Ānanda, the sage of Videha, was disparaged by the Venerable Mahākassapa with talk fit for a youngster."

Then the Buddhist nun Thullanandā, being displeased, spoke words of displeasure - "But why does the Venerable Mahākassapa, having formerly belonged to other sects, think he should disparage the Venerable Ānanda, the sage of the Videhas, with talk about being young!" The Venerable Mahākassapa heard the bhikkhunī Thullanandā speaking these words.

Then the Venerable Mahākassapa said this to the Venerable Ānanda: "Indeed, friend Ānanda, the Buddhist nun Thullanandā has spoken these words hastily, without reflection. Since I shaved off my hair and beard, put on the ochre robes, and went forth from home into homelessness, friend, I do not recall taking any other teacher except that Blessed One, the Arahant, the Perfectly Enlightened One. Formerly, friend, when I was still living in the household life, this occurred to me: '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, friend, having made a robe of patches, with reference to those in the world who are Arahants, I shaved off my hair and beard, put on the ochre robes, and went forth from home into homelessness.

Having thus gone forth, while walking along the road, I saw the Blessed One sitting at the Bahuputta shrine between Rājagaha and Nāḷanda. Having seen this, this occurred to me - 'Oh, may I see the Teacher, may I see the Blessed One; Oh, may I see the Fortunate One, may I see the Blessed One; Oh, may I see the Perfectly Enlightened One; may I see the Blessed One.' Then, friend, right there having prostrated myself with my head at the Blessed One's feet, I said this to the Blessed One - 'The Blessed One is the Teacher, Venerable Sir, I am a disciple; The Blessed One is the Teacher, Venerable Sir, I am a disciple.' When this was said, friend, the Blessed One said this to me - 'If someone, Kassapa, without knowing and seeing a disciple endowed with such a complete mind, were to say "I know" and "I see", his head would split. But I, Kassapa, knowing say "I know", seeing say "I see".'

Therefore, Kassapa, you should train thus: 'I will maintain strong sense of shame and fear of wrongdoing towards elder, new and middle bhikkhus.' Thus, Kassapa, should you train.

Therefore, Kassapa, you should train thus: 'Whatever Teaching I will hear connected with the wholesome, I will listen to all that Teaching attentively, applying my mind, directing my whole mind, with eager ear.' Thus, Kassapa, should you train.

Therefore, Kassapa, you should train thus: 'And mindfulness of the body accompanied by pleasure will not leave me.' Thus, Kassapa, should you train.

"Then, friend, the Blessed One, having given me this exhortation, rose from his seat and departed. "Friends, for just seven days I ate the alms-food of the realm with defilements." On the eighth day final knowledge arose.

"Then, friends, the Blessed One left the road and approached the foot of a certain tree. Then, friends, having folded the robe of patches in four, I said this to the Blessed One - 'Here, Venerable Sir, may the Blessed One sit down; that would be for my welfare and happiness for a long time.' The Blessed One, friends, sat down on the prepared seat. Having sat down, friends, the Blessed One said this to me - 'Soft indeed, Kassapa, is this robe of patches.' 'May the Blessed One accept my robe of patches out of compassion.' 'But will you wear my worn-out hempen rag-robes?' 'I will wear, Venerable Sir, the Blessed One's worn-out hempen rag-robes.' "Then, friends, I gave my robe of patches to the Blessed One. And I took up the Blessed One's worn-out hempen rag-robes."

"Indeed, friends, speaking rightly one would say - 'He is the Blessed One's son, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, having accepted the worn-out hempen rag-robes' - speaking rightly one would say this of me - 'He is the Blessed One's son, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, having accepted the worn-out hempen rag-robes.'

"Friend, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Friend, whenever I wish...etc... .

"Friend, with the destruction of the taints, I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life; "Friends, one who would think to conceal my six direct knowledges would be like one thinking to conceal a dragon seven or seven and a half cubits long with a palm leaf."

And the nun Thullanandā fell away from the holy life. Eleventh.

12. The Discourse on After Death

155. On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahākassapa; having approached, he exchanged greetings with the Venerable Mahākassapa. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākassapa - "Friend Kassapa, does the Truth Finder exist after death?" "Friend, this has been left undeclared by the Blessed One - 'The Truth Finder exists after death'." "But friend, does the Truth Finder not exist after death?" "This too, friend, has been left undeclared by the Blessed One - 'The Truth Finder does not exist after death'." "Friend, does the Truth Finder both exist and not exist after death?" "Friend, this has been left undeclared by the Blessed One - 'The Truth Finder both exists and does not exist after death'." "But friend, does the Truth Finder neither exist nor not exist after death?" "This too, friend, has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'." "And why, friend, has this been left undeclared by the Blessed One?" "Because, friend, this is not beneficial, not fundamental to the holy life, does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Therefore that has been left undeclared by the Blessed One."

"Then what, friend, has been declared by the Blessed One?" "Friend, 'This is suffering' has been declared by the Blessed One; 'This is the origin of suffering' has been declared by the Blessed One; 'This is the cessation of suffering' has been declared by the Blessed One; 'This is the way leading to the cessation of suffering' has been declared by the Blessed One." "And why, friend, has this been declared by the Blessed One?" "Because, friend, this is beneficial, this is fundamental to the holy life, this leads to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. Therefore that has been declared by the Blessed One." Twelfth.

13. The Discourse on the Counterfeit of the True Teaching

156. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Mahākassapa 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 Mahākassapa said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why formerly there were fewer training rules and more monks were established in final knowledge? And what, Venerable Sir, is the reason, what is the condition why now there are more training rules and fewer monks are established in final knowledge?" "This is how it is, Kassapa, when beings are deteriorating and the true Teaching is disappearing, there are more training rules and fewer monks are established in final knowledge. The true Teaching, Kassapa, does not disappear as long as a counterfeit of the true Teaching has not arisen in the world. But when, Kassapa, a counterfeit of the true Teaching arises in the world, then there is the disappearance of the true Teaching."

"Just as, Kassapa, gold does not disappear as long as counterfeit gold has not arisen in the world. But when, Kassapa, counterfeit gold arises in the world, then there is the disappearance of gold. Even so, Kassapa, the true Teaching does not disappear as long as a counterfeit of the true Teaching has not arisen in the world. But when, Kassapa, a counterfeit of the true Teaching arises in the world, then there is the disappearance of the true Teaching.

"It is not, Kassapa, that the earth element causes the true Teaching to disappear, not the water element causes the true Teaching to disappear, not the fire element causes the true Teaching to disappear, not the air element causes the true Teaching to disappear; but right here those foolish people arise who cause the true Teaching to disappear. Just as, Kassapa, a boat sinks from the beginning; but, Kassapa, the disappearance of the true Teaching is not like this.

"These five things, Kassapa, leading downwards, conduce to the decay and disappearance of the true Teaching. What are the five? Here, Kassapa, monks, nuns, male lay followers and female lay followers dwell without reverence and deference towards the Teacher, dwell without reverence and deference towards the Teaching, dwell without reverence and deference towards the Community, dwell without reverence and deference towards the training, dwell without reverence and deference towards concentration - These five things, Kassapa, leading downwards, conduce to the decay and disappearance of the true Teaching.

"These five things, Kassapa, conduce to the maintenance, non-decay and non-disappearance of the true Teaching. What are the five? Here, Kassapa, monks, nuns, male lay followers and female lay followers dwell with reverence and deference towards the Teacher, dwell with reverence and deference towards the Teaching, dwell with reverence and deference towards the Community, dwell with reverence and deference towards the training, dwell with reverence and deference towards concentration - These five things, Kassapa, conduce to the maintenance, non-decay and non-disappearance of the true Teaching. The thirteenth.

The Connected Discourses with Kassapa is completed.

Here is its summary -

Contentment and moral recklessness, moonlike and visiting families;

Old age and three exhortations, meditation and direct knowledge, and dwelling;

Robe, the far shore and death, and counterfeit of the true Teaching.

6. Connected Discourses on Gains and Honour

1. The First Chapter

1. Discourse on the Dreadful

157. 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 -

"Terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. Therefore, monks, you should train thus: 'We will abandon gain, honour and praise that have arisen, and gain, honour and praise that have arisen will not obsess and take hold of our minds.' This is how you should train." First.

2. The Discourse on the Fish Hook

158. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. Monks, suppose a fisherman were to cast a baited hook into a deep pool of water. Then a fish with eyes for the bait would swallow it. Thus, monks, that fish, having swallowed the hook, would meet with calamity and disaster, to be dealt with as the fisherman wishes."

"'Fisherman', monks, this is a designation for Māra the Evil One. 'Hook', monks, this is a designation for gain, honour and praise. Monks, any monk who finds gratification and delight in gain, honour and praise that have arisen, this monk is called, monks, one who has swallowed the hook of Māra, who has met with calamity and disaster, to be dealt with as the Evil One wishes. Thus terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. Therefore, monks, you should train thus: 'We will abandon gain, honour and praise that have arisen, and gain, honour and praise that have arisen will not obsess and take hold of our minds.' This is how you should train." The second.

3. The Discourse on the Tortoise

159. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. Once upon a time, monks, there was a large family of tortoises that had lived for a long time in a certain pool. Then, monks, one tortoise said this to another tortoise - 'Dear tortoise, do not go to that place.' But that tortoise, monks, went to that place. A hunter pierced him with a harpoon. Then, monks, that tortoise approached the other tortoise. Monks, that tortoise saw him coming from afar. Having seen him, he said this to that tortoise - 'Dear tortoise, I hope you did not go to that place?' 'I did go to that place, dear tortoise.' 'But I hope, dear tortoise, you are unhurt and unharmed?' 'I am unhurt, dear tortoise, unharmed, but there is this thread following behind me.' 'Indeed, dear tortoise, you are hurt, indeed you are harmed. For by this thread, dear tortoise, your fathers and grandfathers met with calamity, met with disaster. Go now, dear tortoise, you are no longer one of us."'

"'Hunter', monks, this is a designation for Māra the Evil One. 'Precipice', monks, this is a designation for gain, honour and praise. 'Thread', monks, this is a designation for delight and lust. Monks, any monk who finds gratification and delight in gain, honour and praise that have arisen - this monk is called, monks, one who is greedy for the precipice, who has met with calamity and disaster, to be dealt with as the Evil One wishes. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Third.

4. The Discourse on Dīghalomika

160. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. Just as, monks, a long-haired goat might enter a thorny thicket. She would stick here and there, would be caught here and there, would be bound here and there, would meet with calamity and disaster here and there. Even so, monks, some monk here, overcome by gain, honour and praise, with mind completely obsessed, having dressed in the morning and taking his bowl and robe, enters a village or town for alms. He sticks here and there, is caught here and there, is bound here and there, meets with calamity and disaster here and there. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Fourth.

5. The Discourse on the Dung-eater

161. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. Just as, monks, there were a cesspit full of excrement, filled to the brim with filth. And in front of it there was a great heap of excrement. And that cesspit would look down upon another cesspit: 'I am full of excrement, filled to the brim with filth, and in front of me there is this great heap of excrement.' Even so, monks, some monk here, overcome by gain, honour and praise, with mind completely obsessed, having dressed in the morning and taking his bowl and robe, enters a village or town for alms. There he has eaten as much as he likes, and he has been invited for the next day, and his bowl is full. Having gone to the monastery, in the midst of the group of monks he boasts: 'I have eaten as much as I like, and I have been invited for tomorrow, and my bowl is full, and I am one who gains robes, almsfood, lodging, and medicinal requisites, but these other monks are of little merit, of little influence, they do not gain robes, almsfood, lodging, and medicinal requisites.' Overcome by that gain, honour and praise, with mind completely obsessed, he looks down upon other virtuous monks. For this, monks, will lead to that misguided man's harm and suffering for a long time. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Fifth.

6. The Discourse on the Thunderbolt

162. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. "Let a thunderbolt strike whom, monks, let gain, honour and praise pursue a trainee who has not yet attained his goal."

'Thunderbolt', monks, this is a designation for gain, honour and praise. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Sixth.

7. The Discourse on the Poisoned

163. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. "Let whom, monks, be pierced by a poisoned arrow with its poison removed, let gain, honour and praise pursue a trainee who has not yet attained his goal."

'Arrow', monks, this is a designation for gain, honour and praise. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Seventh.

8. The Discourse to Siṅgāla

164. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. "Have you heard, monks, the old jackal howling in the last watch of the night?" "Yes, Venerable Sir." "That old jackal, monks, is afflicted with a disease called mange. He finds no delight in his lair, finds no delight at the foot of a tree, finds no delight in the open air; wherever he goes, wherever he stands, wherever he sits, wherever he lies down; there he meets with calamity and disaster. Even so, monks, some monk here, overcome by gain, honour and praise, with mind completely obsessed, finds no delight in an empty dwelling, finds no delight at the foot of a tree, finds no delight in the open air; wherever he goes, wherever he stands, wherever he sits, wherever he lies down; there he meets with calamity and disaster. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." The eighth.

9. The Discourse on Animosity

165. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. Above, monks, in space there are winds called verambha winds that blow. When a bird goes there, the verambha winds toss it about. When tossed about by the verambha winds, its feet go one way, its wings another way, its head another way, and its body another way. Even so, monks, some monk here, overcome by gain, honour and praise, with mind completely obsessed, having dressed in the morning and taking his bowl and robe, enters a village or town for alms with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He sees there a woman who is badly dressed or badly robed. Having seen that woman who is badly dressed or badly robed, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior. Some take away his robe, others take away his bowl, others take away his sitting cloth, others take away his needle case, just like that bird tossed about by the verambha winds. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Ninth.

10. With Verses

166. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. Here, monks, I see a certain person who, overcome by honour, with mind possessed, with the breaking up of the body, after death, has been reborn in a plane of misery, a bad destination, a lower realm, in hell. Here too, monks, I see a certain person who, overcome by dishonour, with mind possessed, with the breaking up of the body, after death, has been reborn in a plane of misery, a bad destination, a lower realm, in hell. Here too, monks, I see a certain person who, overcome by both honour and dishonour, with mind possessed, with the breaking up of the body, after death, has been reborn in a plane of misery, a bad destination, a lower realm, in hell. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"For whom, when being honoured and dishonoured, both;

Concentration does not waver for one dwelling in the measureless.

"That meditator who is persistent, a subtle seer of views;

Who delights in the destruction of clinging, him they call a superior person." tenth;

The first chapter.

Here is its summary -

The terrible one, the hook, the tortoise, the long-haired one and the dung;

The thunderbolt, the poisoned arrow, the jackal, with Verambha with verses.

2. The Second Chapter

1. The Discourse on the Golden Bowl

167. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... to attaining. "Here, monks, I understand a certain person, having encompassed his mind with my mind - 'This venerable one would not speak a deliberate lie even for the sake of a golden bowl filled with silver powder.' Then at a later time I see him overcome by gain, honour and praise, with mind possessed, speaking a deliberate lie. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." First.

2. The Discourse on the Silver Bowl

168. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... "Here, monks, I understand a certain person, having encompassed his mind with my mind - 'This venerable one would not speak a deliberate lie even for the sake of a silver bowl filled with golden powder.' Then at a later time I see him overcome by gain, honour and praise, with mind possessed, speaking a deliberate lie. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." The second.

3-10.

Eight Discourses Beginning with the Gold Coin

169. At Sāvatthī dwells...etc... "Here, monks, I understand a certain person, having encompassed his mind with my mind - 'This venerable one would not speak a deliberate lie even for the sake of a golden coin...etc... even for the sake of a hundred golden coins... even for the sake of a siṅgī coin... even for the sake of a hundred siṅgī coins... even for the sake of the earth filled with gold... even for the sake of any material thing... even for the sake of life... even for the sake of the most beautiful woman in the country.' Then at a later time I see him overcome by gain, honour and praise, with mind possessed, speaking a deliberate lie. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Tenth.

The Second Chapter.

Here is its summary -

Two bowls and two of gold, and another two of gold alloy;

Earth, something, life, and the most beautiful woman in the land make ten.

3. The Third Chapter

1. The Discourse on Womankind

170. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... Monks, womankind alone does not obsess and persist in his mind as much as gain, honour and praise obsess and persist in his mind. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." First.

2. Good Discourse

171. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... Monks, the most beautiful woman in the country alone does not obsess and persist in his mind as much as gain, honour and praise obsess and persist in his mind. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." The second.

3. Discourse on the Only Son

172. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... A woman lay follower with faith, monks, rightly wishing for her only son, dear and agreeable, should wish thus: 'Dear one, may you become like the householder Citta and Hatthaka of Āḷavī.' This, monks, is the standard, this is the measure for my male lay follower disciples, that is, the householder Citta and Hatthaka of Āḷavī. If, dear one, you go forth from home into homelessness; 'Dear one, may you become like Sāriputta and Moggallāna.' This, monks, is the standard, this is the measure for my monk disciples, that is, Sāriputta and Moggallāna. But dear one, may gain, honour and praise not pursue you while you are a trainee who has not yet attained his goal. If, monks, gain, honour and praise pursue that monk who is a trainee who has not yet attained his goal, it becomes an obstacle for him. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Third.

4. Discourse on the Only Daughter

173. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise...etc... A woman lay follower with faith, monks, rightly wishing for her only daughter, dear and agreeable, should wish thus: 'May you, my lady, be like the woman lay followers Khujjuttarā and Nandamātā of Veḷukaṇḍakī.' This, monks, is the standard, this is the measure for my female lay follower disciples, that is, the woman lay follower Khujjuttarā and Nandamātā of Veḷukaṇḍakī. If, my lady, you go forth from home into homelessness; 'May you, my lady, be like the Buddhist nuns Khemā and Uppalavaṇṇā.' This, monks, is the standard, this is the measure for my Buddhist nun disciples, that is, the Buddhist nuns Khemā and Uppalavaṇṇā. But my lady, may gain, honour and praise not pursue you while you are a trainee who has not yet attained her goal. If, monks, gain, honour and praise pursue that Buddhist nun who is a trainee who has not yet attained her goal, it becomes an obstacle for her. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Fourth.

5. The Discourse on Ascetics and Brahmins

174. At Sāvatthī dwells...etc... "Monks, whatever ascetics or brahmins who do not understand as it really is the gratification, the danger, and the escape regarding gain, honour and praise - monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood. But, monks, whatever ascetics or brahmins who understand as it really is the gratification, the danger, and the escape regarding gain, honour and praise - monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins, and these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Fifth.

6. The Second Discourse on Ascetics and Brahmins

175. At Sāvatthī dwells...etc... "Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding gain, honour and praise...etc... understand...etc... enter and dwell in, having realized for themselves through direct knowledge." Sixth.

7. The Third Discourse on Ascetics and Brahmins

176. At Sāvatthī dwells...etc... "Monks, whatever ascetics or brahmins who do not understand gain, honour and praise as it really is, do not understand the origin of gain, honour and praise, do not understand the cessation of gain, honour and praise, do not understand the way leading to the cessation of gain, honour and praise...etc... understand...etc... enter and dwell in, having realized for themselves through direct knowledge." Seventh.

8. Discourse on the Outer Skin

177. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise. Gain, honour and praise, monks, cut through the outer skin, having cut through the outer skin they cut through the inner skin, having cut through the inner skin they cut through the flesh, having cut through the flesh they cut through the sinews, having cut through the sinews they cut through the bones, having cut through the bones they pierce and remain in the bone marrow. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." The eighth.

9. The Discourse on the Rope

178. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise. Gain, honour and praise, monks, cut through the outer skin, having cut through the outer skin they cut through the inner skin, having cut through the inner skin they cut through the flesh, having cut through the flesh they cut through the sinews, having cut through the sinews they cut through the bones, having cut through the bones they pierce and remain in the bone marrow."

"Just as, monks, a strong person might wrap a strong hair rope around the shin and rub it. It would cut through the outer skin, having cut through the outer skin it would cut through the inner skin, having cut through the inner skin it would cut through the flesh, having cut through the flesh it would cut through the sinews, having cut through the sinews it would cut through the bones, having cut through the bones it would pierce and remain in the bone marrow. Even so, monks, gain, honour and praise cut through the outer skin, having cut through the outer skin they cut through the inner skin, having cut through the inner skin they cut through the flesh, having cut through the flesh they cut through the sinews, having cut through the sinews they cut through the bones, having cut through the bones they pierce and remain in the bone marrow. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Ninth.

10. The Discourse on the Monk

179. At Sāvatthī dwells...etc... "Monks, even for that monk who is an arahant with taints destroyed, I say that gain, honour and praise are an obstacle." When this was said, the Venerable Ānanda said this to the Blessed One - "But Venerable Sir, for what is gain, honour and praise an obstacle to a monk with taints destroyed?" "Ānanda, I do not say that gain, honour and praise are an obstacle to his unshakable liberation of mind. But, Ānanda, for those states of happy dwelling in this very life that he has achieved while dwelling diligent, ardent, and resolute, I say that gain, honour and praise are an obstacle to these. Thus terrible, Ānanda, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. Therefore, Ānanda, you should train thus: 'We will abandon gain, honour and praise that have arisen, and gain, honour and praise that have arisen will not obsess and take hold of our minds.' This is how you should train." Tenth.

The Third Chapter.

Here is its summary -

Womankind and the good woman, son and the one daughter;

Three about ascetics and brahmins, skin, rope, and about the nun.

4. The Fourth Chapter

1. The Discourse on Breaking

180. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise. Overcome by gain, honour and praise, with mind completely obsessed, monks, Devadatta split the Community. Thus terrible, monks, is gain, honour and praise...etc... should you train." First.

2. The Discourse on the Root of the Wholesome

181. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise. When Devadatta's mind was overcome and obsessed by gain, honour and praise, monks, his root of the wholesome was cut off. Thus terrible, monks, is gain, honour and praise...etc... should you train." The second.

3. Discourse on Wholesome States

182. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise. When Devadatta's mind was overcome and obsessed by gain, honour and praise, monks, his wholesome state was cut off. Thus terrible, monks, is gain, honour and praise...etc... should you train." Third.

4. Discourse on Bright States

183. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise. When Devadatta's mind was overcome and obsessed by gain, honour and praise, monks, his bright state was cut off. Thus terrible, monks, is gain, honour and praise...etc... should you train." Fourth.

5. The Discourse on Not Long After Leaving

184. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain, not long after Devadatta had left. There the Blessed One addressed the monks with reference to Devadatta: "For his own destruction, monks, did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta."

"Just as, monks, a plantain tree bears fruit for its own destruction, bears fruit for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Just as, monks, a bamboo bears fruit for its own destruction, bears fruit for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Just as, monks, a reed bears fruit for its own destruction, bears fruit for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta.

"Just as, monks, a mule conceives for its own destruction, conceives for its downfall; Even so, monks, for his own destruction did the gain, honour and praise arise for Devadatta; for his downfall did the gain, honour and praise arise for Devadatta. Thus terrible, monks, is gain, honour and praise. This is how you should train."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"Its fruit destroys the plantain tree, its fruit the bamboo, its fruit the reed;

Honour destroys the bad person, just as the womb destroys the mule. fifth;

6. The Discourse on Five Hundred Chariots

185. Was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion Prince Ajātasattu was attending on Devadatta morning and evening with five hundred carriages, and five hundred offerings of food were being brought as a meal offering. Then several monks 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, Prince Ajātasattu is attending on Devadatta morning and evening with five hundred carriages, and five hundred offerings of food are being brought as a meal offering." "Monks, do not envy Devadatta's gain, honour and praise. For as long, monks, as Prince Ajātasattu will attend on Devadatta morning and evening with five hundred carriages, and five hundred offerings of food will be brought as a meal offering, only deterioration in wholesome states can be expected for Devadatta, not growth.

"Just as, monks, if they were to break a gall bladder at a fierce dog's nose, that dog would become even more fierce; Even so, monks, for as long as Prince Ajātasattu will attend on Devadatta morning and evening with five hundred carriages, and five hundred offerings of food will be brought as a meal offering, only deterioration in wholesome states can be expected for Devadatta, not growth. Thus terrible, monks, is gain, honour and praise...etc... this is how you should train." Sixth.

7. Discourse on Mother

186. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. "Here, monks, I understand a certain person, having encompassed his mind with my mind - 'This venerable one would not speak a deliberate lie even for the sake of his mother.' Then at a later time I see him overcome by gain, honour and praise, with mind possessed, speaking a deliberate lie. Thus terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. Therefore, monks, you should train thus: 'We will abandon gain, honour and praise that have arisen. And gain, honour and praise that have arisen will not obsess and take hold of our minds.' This is how you should train." Seventh.

8-13.

Six Discourses Beginning with Father

187. At Sāvatthī dwells...etc... "Terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. "Here, monks, I understand a certain person, having encompassed his mind with my mind - 'This venerable one would not speak a deliberate lie even for the sake of his father...etc... even for the sake of his brother... even for the sake of his sister... even for the sake of his son... even for the sake of his daughter... even for the sake of his wife.' Then at a later time I see him overcome by gain, honour and praise, with mind possessed, speaking a deliberate lie. Thus terrible, monks, is gain, honour and praise - bitter, harsh, an obstacle to attaining the unsurpassed security from bondage. Therefore, monks, you should train thus: 'We will abandon gain, honour and praise that have arisen, and gain, honour and praise that have arisen will not obsess and take hold of our minds.' This is how you should train." The thirteenth.

Fourth chapter.

Here is its summary -

Breaking the root and two things, departed, chariot and mother;

Father and brother and sister, son and daughter and wife.

The Connected Discourses on Gains and Honour is completed.

7. Connected Discourses with Rāhula

1. The First Chapter

1. Discourse on the Eye

188. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Rāhula 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 Rāhula said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"What do you think, Rāhula, is the eye permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Is the ear permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the nose permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the tongue permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the body permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the mind permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

"Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with the eye...etc... He becomes disenchanted with the ear... He becomes disenchanted with the nose... He becomes disenchanted with the tongue... He becomes disenchanted with the body... He becomes disenchanted with the mind; Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2. The Discourse on Form

189. At Sāvatthī dwells...etc... "What do you think, Rāhula, are forms permanent or impermanent?" "Impermanent, Venerable Sir"...etc... sounds... odours... tastes... tactile objects... are mind-objects permanent or impermanent? "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with forms... becomes disenchanted with sounds... becomes disenchanted with odours... becomes disenchanted with tastes... becomes disenchanted with tactile objects... becomes disenchanted with mind-objects; being disenchanted, he becomes dispassionate...etc... he understands." The second.

3. Discourse on Consciousness

190. At Sāvatthī dwells...etc... "What do you think, Rāhula, is eye-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "ear-consciousness...etc... nose-consciousness... tongue-consciousness... body-consciousness... is mind-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with eye-consciousness...etc... becomes disenchanted with ear-consciousness... becomes disenchanted with nose-consciousness... becomes disenchanted with tongue-consciousness... becomes disenchanted with body-consciousness... becomes disenchanted with mind-consciousness; being disenchanted, he becomes dispassionate...etc... he understands." Third.

4. The Discourse on Contact

191. At Sāvatthī dwells...etc... "What do you think, Rāhula, is eye-contact permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "ear-contact...etc... nose-contact... tongue-contact... body-contact... is mind-contact permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with eye-contact...etc... becomes disenchanted with ear-contact... becomes disenchanted with nose-contact... becomes disenchanted with tongue-contact... becomes disenchanted with body-contact... becomes disenchanted with mind-contact; being disenchanted, he becomes dispassionate...etc... he understands." Fourth.

5. The Discourse on Feeling

192. At Sāvatthī dwells...etc... "What do you think, Rāhula, is feeling born of eye-contact permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "feeling born of ear-contact...etc... feeling born of nose-contact... feeling born of tongue-contact... feeling born of body-contact... is feeling born of mind-contact permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with feeling born of eye-contact...etc... ear... nose... the tongue... body... becomes disenchanted with feeling born of mind-contact...etc... he understands." Fifth.

6. The Discourse on Perception

193. At Sāvatthī dwells...etc... "What do you think, Rāhula, is perception of form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "perception of sound...etc... perception of odour... perception of taste... perception of tactile object... is perception of mental phenomena permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with perception of form...etc... becomes disenchanted with perception of sound... becomes disenchanted with perception of odour... becomes disenchanted with perception of taste... becomes disenchanted with perception of tactile object... becomes disenchanted with perception of mental phenomena...etc... he understands." Sixth.

7. The Discourse on Volition

194. At Sāvatthī dwells...etc... "What do you think, Rāhula, is volition regarding form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "volition regarding sound...etc... volition regarding odour... volition regarding taste... volition regarding tactile objects... is volition regarding mind-objects permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with volition regarding form...etc... becomes disenchanted with volition regarding sound... becomes disenchanted with volition regarding odour... becomes disenchanted with volition regarding taste... becomes disenchanted with volition regarding tactile objects... becomes disenchanted with volition regarding mind-objects...etc... he understands." Seventh.

8. The Discourse on Craving

195. At Sāvatthī dwells...etc... "What do you think, Rāhula, is craving for forms permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "craving for sounds...etc... craving for odours... craving for tastes... craving for tactile objects... is craving for mind-objects permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with craving for forms...etc... becomes disenchanted with craving for sounds... becomes disenchanted with craving for odours... becomes disenchanted with craving for tastes... becomes disenchanted with craving for tactile objects... becomes disenchanted with craving for mind-objects...etc... he understands." The eighth.

9. Discourse on Elements

196. At Sāvatthī dwells...etc... "What do you think, Rāhula, is the earth element permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "The water element...etc... The fire element... The air element... The space element... Is consciousness element permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with the earth element...etc... becomes disenchanted with the water element... becomes disenchanted with the fire element... becomes disenchanted with the air element... becomes disenchanted with the space element... becomes disenchanted with the consciousness element...etc... he understands." Ninth.

10. The Discourse on the Aggregates

197. At Sāvatthī dwells...etc... "What do you think, Rāhula, is form permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "feeling...etc... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with form...etc... becomes disenchanted with feeling... becomes disenchanted with perception... becomes disenchanted with formations... becomes disenchanted with consciousness; Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Tenth.

The first chapter.

Here is its summary -

Eye, form and consciousness, contact and feeling;

Perception, volition, craving, element and aggregate - these ten.

2. The Second Chapter

1. Discourse on the Eye

198. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī. Then the Venerable Rāhula approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Rāhula was seated to one side, the Blessed One said this to him - "What do you think, Rāhula, is the eye permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "The ear...etc... nose... the tongue... the body... "Is the mind permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with the eye...etc... He becomes disenchanted with the ear... He becomes disenchanted with the nose... He becomes disenchanted with the tongue... He becomes disenchanted with the body... He becomes disenchanted with the mind; Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Ten discourses should be made with this repetition. First.

2-10.

Nine Discourses on Form and So Forth

199. At Sāvatthī dwells...etc... "What do you think, Rāhula, are forms permanent or impermanent?" "Impermanent, Venerable Sir"...etc... sounds... odours... tastes... tactile objects... mind-objects...

"Eye-consciousness...etc... ear-consciousness... nose-consciousness... tongue-consciousness... body-consciousness... mind-consciousness...

"Eye-contact...etc... ear-contact... nose-contact... tongue-contact... body-contact... mind-contact...

"Feeling born of eye-contact...etc... feeling born of ear-contact... feeling born of nose-contact... feeling born of tongue-contact... feeling born of body-contact... feeling born of mind-contact...

"Perception of form...etc... perception of sound... perception of odour... perception of taste... perception of tactile object... perception of mental phenomena...

"Volition regarding form...etc... volition regarding sound... volition regarding odour... volition regarding taste... volition regarding tactile objects... volition regarding mind-objects...

"Craving for forms...etc... craving for sounds... craving for odours... craving for tastes... craving for tactile objects... craving for mind-objects...

"Earth element...etc... The water element... The fire element... The air element... The space element... The consciousness element...

"Form...etc... feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... seeing thus, Rāhula...etc... He understands: 'There is no more coming to any state of being'. Tenth.

11. The Discourse on Underlying Tendencies

200. He is dwelling at Sāvatthī. Then the Venerable Rāhula 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 Rāhula said this to the Blessed One - "But how, Venerable Sir, by knowing and seeing in what way do the underlying tendencies to I-making, mine-making, and conceit not occur in regard to this conscious body and all external signs?" "Whatever form, Rāhula - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. Whatever feeling... etc... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self'. This, Rāhula, is how by knowing and seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not occur in regard to this conscious body and all external signs." Eleventh.

12. The Discourse on Gone Away

201. At Sāvatthī. Then the Venerable Rāhula 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 Rāhula said this to the Blessed One - "But how, Venerable Sir, by knowing and seeing in what way is the mind regarding this conscious body and all external signs freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated?" "Whatever form, Rāhula - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form, having seen with right wisdom as it really is as 'This is not mine, I am not this, this is not my self', is liberated through non-clinging."

"Whatever feeling... etc... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness should be seen as 'This is not mine, I am not this, this is not my self', having seen this as it really is with right wisdom, is liberated through non-clinging. This, Rāhula, is how by knowing and seeing thus, the mind regarding this conscious body and all external signs is freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated." Twelfth.

The Second Chapter.

Here is its summary -

Eye, form and consciousness, contact and feeling;

Perception, volition, craving, element and aggregate - these ten;

And underlying tendency and gone away, thus is the chapter declared.

The Connected Discourses with Rāhula is completed.

8. Connected Discourses with Lakkhaṇa

1. The First Chapter

1. The Discourse on Bones

202. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna were dwelling on Vulture Peak mountain. Then the Venerable Mahāmoggallāna, having dressed in the morning and taking his bowl and robe, approached the Venerable Lakkhaṇa; having approached, he said this to the Venerable Lakkhaṇa: "Come, friend Lakkhaṇa, let us enter Rājagaha for alms." "Yes, friend," the Venerable Lakkhaṇa replied to the Venerable Mahāmoggallāna. Then the Venerable Mahāmoggallāna, while descending from Vulture Peak mountain, displayed a smile in a certain place. Then the Venerable Lakkhaṇa said this to the Venerable Mahāmoggallāna: "What, friend Moggallāna, is the reason, what is the condition for the displaying of a smile?" "It is not the right time, friend Lakkhaṇa, for that question. Ask me that question in the presence of the Blessed One."

Then the Venerable Lakkhaṇa and the Venerable Mahāmoggallāna, having walked for alms in Rājagaha 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, the Venerable Lakkhaṇa said this to the Venerable Mahāmoggallāna - "Here the Venerable Mahāmoggallāna, while descending from Vulture Peak mountain, displayed a smile in a certain place. "What, friend Moggallāna, is the reason, what is the condition for the displaying of a smile?"

"Here, friend, while descending from Vulture Peak mountain, I saw a skeleton going through the air. Then vultures, crows, and hawks would chase after it again and again, pecking between its ribs, tearing and pulling at it. She indeed made a cry of distress. Then, friend, this occurred to me - 'It is wonderful indeed! It is marvellous indeed! That there will be such a being! That there will be such a spirit! That there will be such an acquisition of individuality!'

Then the Blessed One addressed the monks - "Monks, disciples indeed dwell as those who have become vision; Monks, disciples indeed dwell as those who have become knowledge, since a disciple will know or see or realise such a thing. Monks, I had seen that being before, but I did not declare it. If I were to declare it, and if others would not believe me, For those who would not believe me, that would lead to their harm and suffering for a long time. This being, monks, was a cattle-butcher right here in Rājagaha. As a result of that action, having been cooked in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, due to the remaining result of that same action, he experiences the attainment of such an individual existence." . First.

2. The Discourse on the Piece of Meat

203. "Here, friend, while descending from Vulture Peak mountain, I saw a piece of meat going through the air. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. It indeed made a cry of distress...etc... this being, monks, was a cattle-butcher right here in Rājagaha...etc... The second.

3. The Discourse on Alms

204. "Here, friend, while descending from Vulture Peak mountain, I saw a lump of flesh going through the air. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. It indeed made a cry of distress...etc... this being, monks, was a bird-catcher right here in Rājagaha...etc... Third.

4. Discourse on the Skinless Person

205. "Here, friend, while descending from Vulture Peak mountain, I saw a skinless person going through the air. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. He indeed made a cry of distress...etc... this being, monks, was a sheep-butcher right here in Rājagaha...etc... Fourth.

5. The Discourse about the Sword-haired Person

206. "Here, friend, while descending from Vulture Peak mountain, I saw a sword-haired person going through the air. Those swords of his, flying up again and again, fell on his very body. He indeed made a cry of distress...etc... this being, monks, was a pig-butcher right here in Rājagaha...etc... Fifth.

6. The Discourse About the Spear

207. "Here, friend, while descending from Vulture Peak mountain, I saw a spear-haired person going through the air. Those spears of his, flying up again and again, fell on his very body. He indeed made a cry of distress...etc... this being, monks, was a hunter right here in Rājagaha...etc... Sixth.

7. The Discourse on Usu-Hair

208. "Here, friend, while descending from Vulture Peak mountain, I saw an arrow-haired person going through the air. Those arrows of his, flying up again and again, fell on his very body. He indeed made a cry of distress...etc... this being, monks, was a torturer right here in Rājagaha...etc... Seventh.

8. The Discourse on Sūciloma

209. "Here, friend, while descending from Vulture Peak mountain, I saw a needle-haired person going through the air. Those needles of his, flying up again and again, fell on his very body. He indeed made a cry of distress...etc... this being, monks, was a charioteer right here in Rājagaha...etc... The eighth.

9. The Second Discourse on Sūciloma

210. "Here, friend, while descending from Vulture Peak mountain, I saw a needle-haired person going through the air. Those needles entered through his head and came out through his mouth; entered through his mouth and came out through his chest; entered through his chest and came out through his belly; entered through his belly and came out through his thighs; entered through his thighs and came out through his calves; entered through his calves and came out through his feet; he indeed made a cry of distress...etc... this being, monks, was an informer right here in Rājagaha...etc... Ninth.

10. The Discourse on the Pot-Bellied Yakkha

211. "Here, friend, while descending from Vulture Peak mountain, I saw a person with huge testicles going through the air. Even while walking, he goes with those testicles on his shoulders. Even while sitting, he sits on those very testicles. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. He indeed made a cry of distress...etc... this being, monks, was a corrupt village headman right here in Rājagaha...etc... Tenth.

The first chapter.

Here is its summary -

Bone, flesh, both butchers,

Almsfood, fowler, corpse-burner and sheep-butcher;

Sword, pig-killer, spear-wielding guard,

Arrow, torturer, needle and charioteer;

And one who sews is indeed a tailor,

He was a carrier of eggs, a village fraud.

2. The Second Chapter

1. Discourse on Including the Head

212. Thus have I heard - On one occasion at Rājagaha in the Bamboo Grove. "Here, friend, while descending from Vulture Peak mountain, I saw a person immersed head and all in a cesspit...etc... this being, monks, was an adulterer right here in Rājagaha...etc... First.

2. The Discourse on the Dung-Eater

213. "Here, friend, while descending from Vulture Peak mountain, I saw a person immersed in a cesspit eating dung with both hands...etc... This being, monks, was a corrupt brahmin right here in Rājagaha. Having invited the Community of monks for a meal in the Teaching of Kassapa, the Perfectly Enlightened One, he had troughs filled with dung and said this - "Good sirs, eat as much as you like and take it away too"...etc... The second.

3. The Discourse on the Skinless Woman

214. "Here, friend, while descending from Vulture Peak mountain, I saw a skinless woman going through the air. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. It indeed made a cry of distress...etc... This woman, monks, was an adulteress right here in Rājagaha...etc... Third.

4. The Discourse on the Ugly Woman

215. "Here, friend, while descending from Vulture Peak mountain, I saw a foul-smelling, ugly woman going through the air. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. It indeed made a cry of distress...etc... This woman, monks, was a fortune-teller right here in Rājagaha...etc... Fourth.

5. The Discourse on the One Who Poured

216. "Here, friend, while descending from Vulture Peak mountain, I saw a scorched woman, covered and showered with ashes, going through the air. It indeed made a cry of distress...etc... This woman, monks, was the chief queen of the King of Kaliṅga. Overcome with envy, she poured a brazier of coals over a co-wife...etc... Fifth.

6. The Discourse on the Headless One

217. "Here, friend, while descending from Vulture Peak mountain, I saw a headless trunk going through the air. It had eyes and a mouth in its chest. Then vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. He indeed made a cry of distress...etc... this being, monks, was an executioner named Hārika right here in Rājagaha...etc... Sixth.

7. The Discourse on the Evil Monk

218. "Here, friend, while descending from Vulture Peak mountain, I saw a monk going through the air. His outer robe was blazing, burning, and glowing, his bowl was blazing, burning, and glowing, his waistband was blazing, burning, and glowing, and his body was blazing, burning, and glowing. He indeed made a cry of distress...etc... That monk, monks, was an evil monk in the Teaching of Kassapa, the Perfectly Enlightened One...etc... Seventh.

8. Discourse on the Evil Nun

219. "I saw a nun going through the air. Her outer robe was blazing...etc... she was an evil nun...etc... The eighth.

9. The Discourse on the Evil Trainee Nun

220. "I saw a trainee nun going through the air. Her outer robe was blazing...etc... she was an evil trainee nun...etc... Ninth.

10. The Discourse on the Evil Novice

221. "I saw a novice going through the air. His outer robe was blazing...etc... was an evil novice...etc... Tenth.

11. Discourse on the Evil Nun Novice

222. "Here, friend, while descending from Vulture Peak mountain, I saw a female novice going through the air. Her outer robe was blazing, burning, and glowing, her bowl was blazing, burning, and glowing, her waistband was blazing, burning, and glowing, and her body was blazing, burning, and glowing. She indeed made a cry of distress. Then, friend, this occurred to me - 'It is wonderful indeed! It is marvellous indeed! That there will be such a being! That there will be such a spirit! That there will be such an acquisition of individuality!'

Then the Blessed One addressed the monks - "Monks, disciples indeed dwell as those who have become vision; Monks, disciples indeed dwell as those who have become knowledge, since a disciple will know or see or realise such a thing. Monks, I had seen that novice nun before. But I did not declare it. If I were to declare it, and if others would not believe me, For those who would not believe me, that would lead to their harm and suffering for a long time. That novice nun, monks, was an evil novice nun in the Teaching of Kassapa, the Perfectly Enlightened One. As a result of that action, having been cooked in hell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, due to the remaining result of that same action, she experiences the attainment of such an individual existence." Eleventh.

The Second Chapter.

Here is its summary -

For that adulterer was submerged in a pit;

That corrupt brahmin was an eater of excrement.

That unfaithful woman was without skin;

That fortune-telling woman was ugly.

That rival's wife was hunched and covered in embers;

That executioner of thieves was beheaded;

A monk, a nun, a trainee nun;

The male novice and the female novice.

The going forth under Kassapa's discipline;

They did evil actions to that extent.

The Connected Discourses with Lakkhaṇa is completed.

9. Connected Discourses with Similes

1. The Discourse on the Peak

223. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Just as, monks, whatever rafters there are of a peaked house, all of them lead to the peak, converge at the peak, and when the peak is destroyed, they all go to destruction; even so, monks, whatever unwholesome states there are, all of them are rooted in ignorance, converge in ignorance, and when ignorance is destroyed, they all go to destruction. Therefore, monks, you should train thus: 'We shall dwell diligently.' This is how you should train." First.

2. The Discourse on the Fingernail

224. He is dwelling at Sāvatthī. Then the Blessed One, having taken up a little bit of soil on his fingernail, addressed the monks - "What do you think, monks, which is more: this little bit of soil that I have taken up on my fingernail, or this great earth?" "Venerable Sir, this is more: this great earth. The Blessed One has taken up a tiny bit of soil on his fingernail. The soil taken up on his fingernail by the Blessed One does not count for a reckoning, does not count for a comparison, does not count for a fraction when compared to the great earth." "Even so, monks, few are those beings who are reborn among human beings; rather, far more numerous are those beings who are reborn elsewhere than among human beings. Therefore, monks, you should train thus: 'We shall dwell diligently.' This is how you should train." The second.

3. Family Sutta

225. At Sāvatthī dwells...etc... "Just as, monks, those families with many women and few men are easily assaulted by robbers and thieves; even so, monks, for any monk who has not developed and not cultivated liberation of mind through friendliness, they are easily assaulted by nonhuman spirits. Just as, monks, those families with few women and many men are difficult to assault by robbers and thieves, even so, monks, for any monk who has developed and cultivated liberation of mind through friendliness, they are difficult to assault by nonhuman spirits. Therefore, monks, you should train thus: 'Our liberation of mind through friendliness will be developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken.' This is how you should train." Third.

4. The Discourse on Sowing

226. At Sāvatthī dwells...etc... "Monks, if one were to give a gift of a hundred pots in the morning, a gift of a hundred pots at noon, a gift of a hundred pots in the evening, or if one were to develop a mind of friendliness in the morning even for just the time it takes to milk a cow, or if one were to develop a mind of friendliness at noon even for just the time it takes to milk a cow, or if one were to develop a mind of friendliness in the evening even for just the time it takes to milk a cow, this would be of greater fruit than that. Therefore, monks, you should train thus: 'Our liberation of mind through friendliness will be developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken.' This is how you should train." Fourth.

5. The Discourse About the Spear

227. At Sāvatthī dwells...etc... "Just as, monks, a sharp-pointed spear. Then a person would come - 'I will bend back, fold back, and turn back this sharp-pointed spear with my palm or fist.' What do you think, monks, would that person be able to bend back, fold back, and turn back that sharp-pointed spear with his palm or fist?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that sharp-pointed spear is not easily bent back, folded back, and turned back with palm or fist. That person would only reap fatigue and vexation."

"Even so, monks, for any monk who has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through friendliness, if a nonhuman spirit should think to affect his mind; then that very nonhuman spirit would only reap fatigue and vexation. Therefore, monks, you should train thus: 'Our liberation of mind through friendliness will be developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken.' This is how you should train." Fifth.

6. The Archer Discourse

228. At Sāvatthī dwells...etc... "Just as, monks, if there were four skilled archers, well trained, experienced and accomplished, standing in the four directions. Then a person would come - 'I will catch and bring back the arrows shot by these four skilled archers, well trained, experienced and accomplished, from the four directions before they hit the ground.' What do you think, monks, would it be fitting to say: 'That person is endowed with supreme speed'?"

"Venerable Sir, even if one were to catch and bring back just one arrow shot by a skilled archer, well trained, experienced and accomplished, before it hit the ground - Would it be fitting to say: 'That person is endowed with supreme speed', what then to say about four skilled archers, well trained, experienced and accomplished?"

"And monks, just as that person's speed, and just as the speed of the sun and moon, even faster than that. And monks, just as that person's speed, and just as the speed of the sun and moon, and just as the speed of those deities who run ahead of the sun and moon, even faster than that the life formations waste away. Therefore, monks, you should train thus: 'We shall dwell diligently.' This is how you should train." Sixth.

7. The Discourse on Āṇi

229. At Sāvatthī dwells...etc... "In the past, monks, the Dasārahas had a drum called Ānaka. When the Ānaka drum became split, the Dasārahas inserted another peg. There came a time, monks, when the ancient drumhead of the Ānaka drum disappeared. Only the collection of pegs remained. Even so, monks, in the future there will be monks who, when those discourses spoken by the Truth Finder that are deep, deep in meaning, supramundane, connected with voidness, are being recited, they will not want to listen, will not lend an ear, will not set their minds on final knowledge, and will not think those teachings should be learned and mastered.

"But when those discourses that are compositions of poets, with elegant words and phrases, spoken by outsiders, spoken by disciples, are being recited, they will want to listen, will lend an ear, will set their minds on final knowledge, and will think those teachings should be learned and mastered. Thus, monks, there will be the disappearance of those discourses spoken by the Truth Finder that are deep, deep in meaning, supramundane, connected with voidness. Therefore, monks, you should train thus: 'When those discourses spoken by the Truth Finder that are deep, deep in meaning, supramundane, connected with voidness, are being recited, we will want to listen, will lend an ear, will set our minds on final knowledge, and will think those teachings should be learned and mastered.' This is how you should train." Seventh.

8. The Discourse on the Log

230. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, at present the Licchavis dwell using wooden blocks as cushions, diligent and ardent in archery practice. King Ajātasattu of Magadha, the son of Queen Vedehī, finds no opening in them, finds no object in them. In the future course of time, monks, the Licchavis will become delicate, with soft and tender hands and feet, and they will lie down until sunrise on soft beds with cotton cushions. King Ajātasattu of Magadha, the son of Queen Vedehī, will find an opening in them, will find an object in them.

"Monks, at present the monks dwell using wooden blocks as cushions, diligent and ardent in striving. Māra the Evil One finds no opening in them, finds no object in them. In the future course of time, monks, there will be monks who are delicate, with soft and tender hands and feet. They will lie down until sunrise on soft beds with cotton cushions. Māra the Evil One will find an opening in them, will find an object in them. Therefore, monks, you should train thus: 'We shall dwell using wooden blocks as pillows, diligent, ardent in striving.' This is how you should train." The eighth.

9. The Discourse on the Dragon

231. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a certain newly ordained monk was visiting families excessively. The monks said this to him: "Venerable one, do not visit families excessively." When that monk was told this by the monks, he said: "These elder monks think they should visit families, so why shouldn't I?"

Then several monks 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, a certain newly ordained monk is visiting families excessively. The monks said this to him: 'Venerable one, do not visit families excessively.' When that monk was told this by the monks, he said: 'These elder monks think they should visit families, so why shouldn't I?'"

"Once upon a time, monks, there was a great lake in a forest dwelling. The dragons dwell dependent on that. Having plunged into that lake, having pulled up lotus stalks and roots with their trunks, having washed them thoroughly clean, having chewed them free from mud, they swallow them. That contributes to their beauty and strength, and because of that they do not meet death or deadly suffering. But, monks, the young elephant calves, training in imitation of those great dragons, having plunged into that lake, having pulled up lotus stalks and roots with their trunks, not having washed them thoroughly clean, having chewed them with mud, swallow them. That contributes neither to their beauty nor strength. Because of that they meet death or deadly suffering.

"Even so, monks, here elder monks, having dressed in the morning and taking their bowl and robe, enter a village or town for alms. They speak the Teaching there. The householders show their inspiration to them. They use that gain without being greedy, without being infatuated, without being engrossed, seeing the danger, with the wisdom of escape. That contributes to their beauty and strength, and because of that they do not meet death or deadly suffering. But, monks, new monks, training in imitation of those elder monks, having dressed in the morning and taking their bowl and robe, enter a village or town for alms. They speak the Teaching there. The householders show their inspiration to them. They use that gain being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape. That contributes neither to their beauty nor strength, and because of that they meet death or deadly suffering. Therefore, monks, you should train thus: 'We will use that gain without being greedy, without being infatuated, without being engrossed, seeing the danger, with the wisdom of escape.' This is how you should train." Ninth.

10. The Discourse on the Cat

232. He is dwelling at Sāvatthī. Now on that occasion a certain monk was making a habit of visiting families excessively. The monks said this to him: "Venerable one, do not make a habit of visiting families excessively." When that monk was told this by the monks, he did not desist. Then several monks 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, a certain monk is making a habit of visiting families excessively. The monks said this to him: 'Venerable one, do not make a habit of visiting families excessively.' When that monk was told this by the monks, he does not desist."

"In the past, monks, there was a cat standing at a junction between walls and a drain, searching for a tender mouse - 'When this mouse goes out for food, right there I will catch and eat it.' Then, monks, that mouse went out for food. The cat caught it, quickly chewed it up and swallowed it. It ate its intestines and mesentery. Because of that it met death and deadly suffering.

"Even so, monks, some monk here, having dressed in the morning and taking his bowl and robe, enters a village or town for alms with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He sees there a woman who is badly dressed or badly robed. Having seen that woman who is badly dressed or badly robed, lust corrupts his mind. With a mind corrupted by lust, he meets death or deadly suffering. For this, monks, is death in the noble one's discipline: when one rejects the training and returns to what is inferior. And this, monks, is deadly suffering: when one commits some corrupted offence. For which offence a rehabilitation is laid down. Therefore, monks, you should train thus: 'With body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained, we will enter a village or town for alms.' This is how you should train." Tenth.

11. The Discourse to Siṅgāla

233. At Sāvatthī dwells...etc... "Have you heard, monks, the old jackal howling in the last watch of the night?" "Yes, Venerable Sir." "That old jackal, monks, is afflicted with a disease called mange. Wherever he wishes, there he goes; wherever he wishes, there he stands; wherever he wishes, there he sits; wherever he wishes, there he lies down; and the cool wind blows upon him. It would be good, monks, if someone claiming to be a son of the Sakyan were to experience even such an individual existence. Therefore, monks, you should train thus: 'We shall dwell diligently.' This is how you should train." Eleventh.

12. The Second Discourse to Siṅgāla

234. At Sāvatthī dwells...etc... "Have you heard, monks, the old jackal howling in the last watch of the night?" "Yes, Venerable Sir." "There might be, monks, some gratitude and thankfulness in that old jackal, but there might not be any gratitude and thankfulness in some who claim to be sons of the Sakyan. Therefore, monks, you should train thus: 'We will be grateful and thankful; and not even a small service done to us will be lost.' This is how you should train." Twelfth.

The Connected Discourses with Similes is completed.

Here is its summary -

Peak, nail-tip, family, pot, spear, archer;

Peg, log, dragon, cat, two jackals.

10. Connected Discourses with Buddhist Monks

1. The Discourse to Kolita

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

The Venerable Mahāmoggallāna said this: "Here, friend, as I was alone in seclusion, this reflection arose in my mind - 'Noble silence, noble silence it is called. What now is noble silence?' Then, friend, this occurred to me - 'Here, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This is called noble silence.' Then I, friend, with the subsiding of thought and examination, entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by thought assailed me."

"Then, friend, the Blessed One approached me by spiritual power and said this: 'Moggallāna, Moggallāna, brahmin, do not be negligent regarding the noble silence, establish the mind in noble silence, make the mind unified in noble silence, concentrate the mind in noble silence.' Then I, friend, on a later occasion, with the subsiding of thought and examination, entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. Indeed, friends, speaking rightly one would say - 'A disciple supported by the Teacher has attained great direct knowledge' - speaking rightly one would say this of me - 'A disciple supported by the Teacher has attained great direct knowledge."' First.

2. The Discourse on Upatissa

236. He is dwelling at Sāvatthī. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Here, friend, as I was alone in seclusion, this reflection arose in my mind - 'Is there anything in the world from whose change and alteration sorrow, lamentation, pain, displeasure, and despair would arise in me?' Then, friend, this occurred to me - 'There is nothing in the world from whose change and alteration sorrow, lamentation, pain, displeasure, and despair would arise in me.'

When this was said, the Venerable Ānanda said this to the Venerable Sāriputta - "Friend Sāriputta, would sorrow, lamentation, pain, displeasure, and despair not arise in you from the change and alteration of the Teacher?" "Friend, sorrow, lamentation, pain, displeasure, and despair would not arise in me from the change and alteration of the Teacher, but this would occur to me - 'Indeed, sir, an influential Teacher of great spiritual power and great influence has disappeared. If the Blessed One were to remain for a long time, that would be for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans.' For the Venerable Sāriputta's underlying tendencies to I-making, mine-making, and conceit have long been thoroughly uprooted. Therefore sorrow, lamentation, pain, displeasure, and despair would not arise in the Venerable Sāriputta from the change and alteration of the Teacher." The second.

3. The Discourse on the Pot

237. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were dwelling at Rājagaha in the Bamboo Grove, the Squirrel's Feeding Ground, in the same dwelling. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahāmoggallāna; having approached, he exchanged greetings with the Venerable Mahāmoggallāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna -

"Friend Moggallāna, your faculties are very serene; "Your complexion is pure and bright; surely today, Venerable Mahāmoggallāna, you have dwelt in a peaceful dwelling." "Friend, today I dwelt in a gross dwelling. However, I had a discussion on the Teaching." "With whom did the Venerable Mahāmoggallāna have this discussion on the Teaching?" "Friend, I had the discussion on the Teaching with the Blessed One." "Friend, the Blessed One is dwelling far away at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Did the Venerable Mahāmoggallāna approach the Blessed One through spiritual power; or did the Blessed One approach the Venerable Mahāmoggallāna through spiritual power?" "Friend, I did not approach the Blessed One through spiritual power; nor did the Blessed One approach me through spiritual power. Rather, as far as the Blessed One was, that far my divine eye and divine ear element became purified. And as far as I was, that far the Blessed One's divine eye and divine ear element became purified." "How then did the Venerable Mahāmoggallāna's discussion on the Teaching with the Blessed One take place?"

"Here, friend, I said this to the Blessed One - "'Energetic, energetic,' Venerable Sir, it is said. To what extent, Venerable Sir, is one energetic?" When this was said, friend, the Blessed One said this to me - "Here, Moggallāna, a monk dwells with energy aroused - 'Let only skin, sinews and bones remain, let the flesh and blood dry up in the body, there will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved.' This, Moggallāna, is how one is energetic." "This, friend, was my discussion on the Teaching with the Blessed One."

"Just as, friend, there would be tiny stone pebbles from the Himalayas, the king of mountains, just enough to be put down; Even so we are to the Venerable Mahāmoggallāna just for the sake of comparison. For the Venerable Mahāmoggallāna, of great spiritual power and great might, if he wished, could remain for an aeon."

"Just as, friend, a tiny grain of salt is just for the sake of comparison with a great salt vessel; Even so we are to the Venerable Sāriputta just for the sake of comparison. For the Venerable Sāriputta has been praised, extolled and commended by the Blessed One in many ways:

"Like Sāriputta in wisdom, virtue and peace;

"Even a monk who has gone to the far shore could be thus supreme."

Thus these two great dragons rejoiced in each other's well-spoken and well-said words. Third.

4. The Discourse on the New

238. He is dwelling at Sāvatthī. Now on that occasion a certain newly ordained monk, having returned from almsround after the meal and entered his dwelling, was living at ease and keeping silent, and did not help the monks during the robe-making period. Then several monks 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, a certain newly ordained monk, having returned from almsround after the meal and entered his dwelling, is living at ease and keeping silent, and does not help the monks during the robe-making period."

Then the Blessed One addressed a certain monk: "Come, monk, address that monk in my name: 'Friend, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached that monk; having approached, he said this to that monk - "Friend, the Teacher calls you." "Yes, friend," that monk replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When that monk was seated to one side, the Blessed One said this to him - "Is it true, monk, that having returned from almsround after the meal and entered your dwelling, you are living at ease and keeping silent, and do not help the monks during the robe-making period?" "But I too, Venerable Sir, am doing my own task."

Then the Blessed One, knowing with his mind the reflection in that monk's mind, addressed the monks - "Monks, do not be annoyed with that monk. Monks, this monk gains at will, without trouble, without difficulty, the four states of deep meditative concentration pertaining to the higher mind, which are pleasant dwellings in this very life, and for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he enters and dwells in, having realized it for himself through direct knowledge in this very life."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"This is not to be undertaken loosely, this is not with little strength;

Nibbāna should be attained, the release from all suffering.

"This young monk, this supreme person;

Bears his final body, having conquered Māra with his army." fourth;

5. The Discourse on Sujāta

239. He is dwelling at Sāvatthī. Then the Venerable Sujāta approached the Blessed One. The Blessed One saw the Venerable Sujāta coming from afar. Having seen them, he addressed the monks: "Monks, this clansman shines in both ways - in that he is handsome, attractive, inspiring confidence, possessing supreme beauty of complexion, and for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he enters and dwells in, having realized it for himself through direct knowledge in this very life." This is what the Blessed One said...etc... The Teacher -

"This monk truly shines, with an upright mind;

Detached and unfettered, quenched without clinging;

Bears his final body, having conquered Māra with his army." fifth;

6. The Discourse on Lakuṇḍaka Bhaddiya

240. He is dwelling at Sāvatthī. Then the Venerable Lakuṇḍakabhaddiya approached the Blessed One. The Blessed One saw the Venerable Lakuṇḍakabhaddiya coming from afar. Having seen them, he addressed the monks: "Do you see, monks, that monk coming, ugly, unsightly, dwarfish, one who appears to be despised by the monks?" "Yes, Venerable Sir." "Monks, this monk is of great spiritual power, of great might, and there is no meditative attainment that he has not previously attained that would be difficult to obtain. For the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he enters and dwells in, having realized it for himself through direct knowledge in this very life." This is what the Blessed One said...etc... The Teacher -

"Swans, cranes, and peacocks, elephants, and spotted deer;

All fear the lion, there is none equal in body.

Even so among human beings, though young, if one is wise;

That one becomes great there, not the fool though having a large body. sixth;

7. The Discourse to Visākha

241. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Venerable Visākha Pañcālaputta was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, in urbane speech that was fluent, articulate, illuminating the meaning, comprehensive and independent.

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: "Who now, monks, is instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, in urbane speech that is fluent, articulate, illuminating the meaning, comprehensive and independent?" "Venerable sir, the Venerable Visākha Pañcālaputta is instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, in urbane speech that is fluent, articulate, illuminating the meaning, comprehensive and independent."

Then the Blessed One addressed the Venerable Visākha Pañcālaputta: "Good, good, Visākha, good indeed that you, Visākha, are instructing...etc... illuminating the meaning, comprehensive and independent."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"They do not know the wise person who does not speak, when mixed with fools;

While I was speaking they knew me teaching the term of the Deathless.

"One should speak and illuminate the Teaching, raise up the banner of the seers;

Well-spoken words are the banner of seers, for the Teaching is the banner of seers." seventh;

8. The Discourse on Delight

242. He is dwelling at Sāvatthī. Then the Venerable Nanda, the Blessed One's maternal cousin, having put on well-pressed robes, having applied eye cosmetics, and taking a polished bowl, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Nanda was seated to one side, the Blessed One said this to him - "This is not proper for you, Nanda, a clansman who has gone forth from home into homelessness out of faith, that you should wear well-pressed robes, apply eye cosmetics, and carry a polished bowl. This is proper for you, Nanda, a clansman who has gone forth from home into homelessness out of faith, that you should be a forest-dweller, an almsfood-eater, a rag-robe wearer, and dwell without regard for sensual pleasures." This is what the Blessed One said...etc... The Teacher -

"When shall I see Nanda as a forest-dweller, wearing rag-robes;

Living on gathered scraps, without regard for sensual pleasures."

Then on a later occasion the Venerable Nanda became a forest-dweller, an almsfood-eater, a rag-robe wearer, and dwelt without regard for sensual pleasures. The eighth.

9. The Discourse about Tissa

243. He is dwelling at Sāvatthī. Then the Venerable Tissa, the Blessed One's paternal cousin, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side, miserable, dejected, with tears streaming down. Then the Blessed One said this to the Venerable Tissa - "Why, Tissa, are you sitting to one side miserable, dejected, with tears streaming down?" "Venerable Sir, the monks all around have been harassing me with verbal barbs." "That is because, Tissa, you are one who speaks but cannot endure being spoken to; This is not proper for you, Tissa, a clansman who has gone forth from home into homelessness out of faith, that you should be one who speaks but cannot endure being spoken to. This is proper for you, Tissa, a clansman who has gone forth from home into homelessness out of faith - that you should be one who speaks and can endure being spoken to."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"Why are you angry? Do not be angry, Tissa, non-anger is better for you;

For the removal of anger, conceit and contempt, Tissa, is the holy life lived." ninth;

10. The Discourse on the One Named Elder

244. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion a certain monk named Thera was both living alone and speaking in praise of living alone. He entered the village for alms alone, he returned alone, he sat in seclusion alone, he walked up and down alone. Then several monks 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, a certain monk named Thera is both living alone and speaking in praise of living alone."

Then the Blessed One addressed a certain monk: "Come, monk, address the elder monk in my name: 'Friend elder, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Elder; having approached, he said this to the Venerable Elder - "Friend elder, the Teacher calls you." "Yes, friend," the Venerable Elder replied to that monk and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Elder was seated to one side, the Blessed One said this to him - "Is it true, elder, that you are both living alone and speaking in praise of living alone?" "Yes, Venerable Sir." "But how, elder, are you both living alone and speaking in praise of living alone?" "Here, Venerable Sir, I enter the village for alms alone, I return alone, I sit in seclusion alone, I walk up and down alone. This is how, Venerable Sir, I am both living alone and speaking in praise of living alone."

"There is indeed, elder, this living alone, I do not say it does not exist. But, Elder, listen to how dwelling alone becomes complete in detail, attend carefully, I shall speak." "Yes, Venerable Sir,"...etc... "And how, Elder, does dwelling alone become complete in detail? Here, Elder, what is past is abandoned, what is future is relinquished, and desire and lust for present individual existence is well disciplined. This, Elder, is how dwelling alone becomes complete in detail."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"The all-conquering, all-knowing, wise one,

Unsullied among all things;

Having abandoned all through the destruction of craving, being liberated,

That person I call one who dwells alone." tenth;

11. The Discourse to Mahākappina

245. He is dwelling at Sāvatthī. Then the Venerable Mahākappina approached the Blessed One. The Blessed One saw the Venerable Mahākappina coming from afar. Having seen them, he addressed the monks: "Do you see, monks, that monk coming, fair-skinned, thin, with a prominent nose?" "Yes, Venerable Sir." "Monks, this monk is of great spiritual power, of great might. And there is no meditative attainment that he has not previously attained that would be difficult to obtain. For the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he enters and dwells in, having realized it for himself through direct knowledge in this very life."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"The warrior is best among people, those who rely on clan lineage;

Accomplished in true knowledge and conduct, he is the best among deities and humans.

"The sun blazes during the day, the moon shines at night;

The armed noble blazes, the meditating brahmin blazes;

But day and night, the Enlightened One blazes with splendour." eleventh;

12. The Discourse on Friends

246. He is dwelling at Sāvatthī. Then two monks who were friends, co-residents of the Venerable Mahākappina, approached the Blessed One. The Blessed One saw those monks coming from afar. Having seen them, he addressed the monks: "Do you see, monks, those two monks who are friends coming, co-residents of Kappina?" "Yes, Venerable Sir." "Those monks are of great spiritual power, of great might. And there is no meditative attainment that they have not previously attained that would be difficult to obtain. For the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, they enter and dwell in, having realized it for themselves through direct knowledge in this very life."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"These monks are companions, who have long come together;

Their true Teaching harmonizes with the Teaching proclaimed by the Enlightened One.

"Well disciplined by Kappina, in the Teaching proclaimed by the Noble One;

They bear their final body, having conquered Māra with his army." twelfth;

The Connected Discourses with Buddhist Monks is completed.

Here is its summary -

Kolita and Upatissa, and Ghaṭa is mentioned;

Nava, Sujāta and Bhaddi, Visākha, Nanda and Tissa;

One named Elder and Kappina, with companion making twelve.

The Book of Causation, the second.

Here is its summary -

Source, breakthrough and element, with without discernible beginning and Kassapa;

Honour, Rāhula and characteristic, with simile and Buddhist monk chapter.

Thus is the second chapter declared.

The Connected Discourses on Causation is concluded.

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2. The Book of Causation

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The Connected Discourses

The Book of Causation

1.

Connected Discourses on Causation

1.

The Chapter on the Buddhas

1.

The Discourse on Dependent Origination

2.

The Discourse on Analysis

3.

The Discourse on the Way

4.

The Discourse on Vipassī

5.

The Discourse about Sikhī

6.

The Discourse on Vessabhū

7.

The Discourse on Kakusandha

8.

Discourse on Koṇāgamana

9.

Discourse on Kassapa

10.

Discourse on Gotama

2.

The Chapter on Nutriment

1.

Discourse on Nutriment

2.

Discourse on Moḷiyaphagguna

3.

The Discourse on Ascetics and Brahmins

4.

The Second Discourse on Ascetics and Brahmins

5.

The Discourse to Kaccānagotta

6.

The Discourse on the Teaching-Speaker

7.

Discourse on the Naked Ascetic Kassapa

8.

The Discourse about Timbaruka

9.

The Discourse on the Fool and the Wise Person

10.

Discourse on Conditions

3.

The Chapter on the Ten Powers

1.

Discourse on the Ten Powers

2.

Second Discourse on the Ten Powers

3.

The Discourse on the Proximate Cause

4.

The Discourse on the Wanderers of Other Sects

5.

The Bhūmija Discourse

6.

The Discourse to Upavāṇa

7.

Discourse on Conditions

8.

The Discourse on the Monk

9.

The Discourse on Ascetics and Brahmins

10.

The Second Discourse on Ascetics and Brahmins