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

The Collection of the Long Discourses

The Great Chapter

1.

The Great Discourse on the Lineage

Discussion Connected with Past Lives

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park, in the Karerī cottage. Then, when several monks had returned from their almsround after their meal and were seated together in the Karerī assembly hall, a discussion about the Teaching concerning past lives arose: "Such are past lives, such are past lives."

2. The Blessed One heard this conversation of those monks with the divine ear-element, which is purified and surpasses the human. Then the Blessed One rose from his seat and went to the Kareri assembly hall; having approached, he sat down on the prepared seat, and having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here; what was the conversation that was interrupted?"

When this was said, those monks said to the Blessed One: "Here, Venerable Sir, when we had returned from our almsround after our meal and were seated together in the Karerī assembly hall, a discussion about the Teaching concerning past lives arose: 'Such are past lives, such are past lives.' This, Venerable Sir, was our discussion that was interrupted. Then the Blessed One arrived."

3. "Would you like, monks, to hear a Teaching talk connected with past lives?" "This is the time, Blessed One; this is the time, Fortunate One; let the Blessed One give a Teaching talk connected with past lives. 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 -

4. "Monks, ninety-one aeons ago the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, thirty-one aeons ago the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, in that same thirty-first aeon the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, in this present fortunate aeon the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, in this present fortunate aeon the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, in this present fortunate aeon the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, in this present fortunate aeon I have now appeared in the world as an Arahant, a Perfectly Enlightened One.

5. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was by birth a noble, born in a noble family. Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One was by birth a noble, born in a noble family. Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One was by birth a noble, born in a noble family. Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One was by birth a brahmin, born in a brahmin family. Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One was by birth a brahmin, born in a brahmin family. Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One was by birth a brahmin, born in a brahmin family. Monks, I, now an Arahant, a Perfectly Enlightened One, was by birth a noble, born in a noble family.

6. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was of the Koṇḍañña clan. Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One was of the Koṇḍañña clan. Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One was of the Koṇḍañña clan. Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One was of the Kassapa clan. Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One was of the Kassapa clan. Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One was of the Kassapa clan. Monks, I, now an Arahant, a Perfectly Enlightened One, was of the Gotama clan.

7. "Monks, the life span of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was eighty thousand years. "Monks, the life span of the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One was seventy thousand years. "Monks, the life span of the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One was sixty thousand years. "Monks, the life span of the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One was forty thousand years. "Monks, the life span of the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One was thirty thousand years. "Monks, the life span of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One was twenty thousand years. "Monks, at present my life span is short, brief, fleeting; one who lives long lives for a hundred years or a little more.

8. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was awakened at the root of a trumpet-flower tree. Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One was awakened at the root of a white lotus tree. Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One was awakened at the root of a sal tree. Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One was awakened at the root of a siris tree. Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One was awakened at the root of a fig tree. Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One was awakened at the root of a banyan tree. Monks, I, now an Arahant, a Perfectly Enlightened One, was awakened at the root of an assattha tree.

9. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Khaṇḍa and Tissa, an excellent blessed pair. "Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Abhibhū and Sambhava, an excellent blessed pair. "Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Soṇa and Uttara, an excellent blessed pair. "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. "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. "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. "Monks, at present I have a chief pair of disciples named Sāriputta and Moggallāna, an excellent blessed pair.

10. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had three gatherings of disciples. One gathering of disciples was of six million eight hundred thousand monks, one gathering of disciples was of one hundred thousand monks, one gathering of disciples was of eighty thousand monks. Monks, these three gatherings of disciples of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One were all of those whose taints were destroyed.

"Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One had three gatherings of disciples. One gathering of disciples was of one hundred thousand monks, one gathering of disciples was of eighty thousand monks, one gathering of disciples was of seventy thousand monks. Monks, these three gatherings of disciples of the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One were all of those whose taints were destroyed.

"Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One had three gatherings of disciples. One gathering of disciples was of eighty thousand monks, one gathering of disciples was of seventy thousand monks, one gathering of disciples was of sixty thousand monks. Monks, these three gatherings of disciples of the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One were all of those whose taints were destroyed.

"Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One had one gathering of disciples of forty thousand monks. Monks, this one gathering of disciples of the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One was all of those whose taints were destroyed.

"Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One had one gathering of disciples of thirty thousand monks. Monks, this one gathering of disciples of the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One was all of those whose taints were destroyed.

"Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One had one gathering of disciples of twenty thousand monks. Monks, this one gathering of disciples of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One was all of those whose taints were destroyed.

"Monks, at present I have one gathering of disciples of twelve hundred and fifty monks. Monks, this one gathering of my disciples was all of those whose taints were destroyed.

11. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Asoka, his foremost attendant. Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Khemaṅkara, his foremost attendant. Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Upasanta, his foremost attendant. Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Buddhija, his foremost attendant. Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Sotthija, his foremost attendant. Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Sabbamitta, his foremost attendant. Monks, at present I have a chief attendant monk named Ānanda, my foremost attendant.

12. "Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had a father who was a king named Bandhumā. A queen named Bandhumatī was his mother, his birth-giver. The royal capital of King Bandhumā was a city named Bandhumatī.

"Monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One had a father who was a king named Aruṇa. A queen named Pabhāvatī was his mother, his birth-giver. The royal capital of King Aruṇa was a city named Aruṇavatī.

"Monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One had a father who was a king named Suppatita. A queen named Vassavatī was his mother, his birth-giver. The royal capital of King Suppatita was a city named Anoma.

"Monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One had a father who was a brahmin named Aggidatta. A brahmin woman named Visākhā was his mother, his birth-giver. Now on that occasion, monks, there was a king named Khema. The royal capital of King Khema was a city named Khemavatī.

"Monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One had a father who was a brahmin named Yaññadatta. A brahmin woman named Uttarā was his mother, his birth-giver. Now on that occasion, monks, there was a king named Sobha. The royal capital of King Sobha was a city named Sobhavatī.

"Monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One had a father who was a brahmin named Brahmadatta. A brahmin woman named Dhanavatī was his mother, his birth-giver. Now on that occasion, monks, there was a king named Kikī. The royal capital of King Kikī was a city named Bārāṇasī.

"Monks, at present I had a father who was a king named Suddhodana. A queen named Māyā was his mother, his birth-giver. The royal capital was a city named Kapilavatthu." This is what the Blessed One said, and having said this, the Fortunate One rose from his seat and entered his dwelling.

13. Then, soon after the Blessed One had left, this discussion arose among those monks - "It is wonderful, friends, marvellous, friends, the great spiritual power and might of the Truth Finder. For indeed the Truth Finder will recollect those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - he will recollect their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.'"

"Friends, is it only the Truth Finder who has thoroughly penetrated this element of the Teaching, by having thoroughly penetrated which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones,' or did deities inform the Truth Finder of this matter, by which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.'" This was the conversation of those monks that was interrupted.

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

When this was said, those monks said to the Blessed One: "Here, Venerable Sir, after the Blessed One had just left, this discussion arose: 'It is wonderful, friends, marvellous, friends, the great spiritual power and might of the Truth Finder, for indeed the Truth Finder will recollect those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - he will recollect their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - "Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones." Friends, is it only the Truth Finder who has thoroughly penetrated this element of the Teaching, by having thoroughly penetrated which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - "Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones." Or did deities inform the Truth Finder of this matter, by which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones'? This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

15. "Monks, it is only the Truth Finder who has thoroughly penetrated this element of the Teaching, by having thoroughly penetrated which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.' Deities too informed the Truth Finder of this matter, by which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.'

"Would you like, monks, to hear still more Teaching talk connected with past lives?" "This is the time, Blessed One; this is the time, Fortunate One; let the Blessed One give still more Teaching talk connected with past lives. 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 -

16. "Monks, ninety-one aeons ago the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One appeared in the world. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was by birth a noble, born in a noble family. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was of the Koṇḍañña clan. Monks, the life span of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was eighty thousand years. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was awakened at the root of a trumpet-flower tree. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Khaṇḍa and Tissa, an excellent blessed pair. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had three gatherings of disciples. One gathering of disciples was of six million eight hundred thousand monks, one gathering of disciples was of one hundred thousand monks, one gathering of disciples was of eighty thousand monks. Monks, these three gatherings of disciples of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One were all of those whose taints were destroyed. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Asoka, his foremost attendant. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One had a father who was a king named Bandhumā. A queen named Bandhumatī was his mother, his birth-giver. The royal capital of King Bandhumā was a city named Bandhumatī.

The Nature of a Bodhisatta

17. "Then, monks, Vipassī the aspirant for Buddhahood, mindful and clearly comprehending, having passed away from the Tusita realm, descended into his mother's womb. This is the natural order in these matters.

18. "Monks, it is the natural order that when an aspirant for Buddhahood, having passed away from the Tusita realm, descends into his mother's womb. Then throughout the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, an immeasurable, magnificent light appears, surpassing even the divine splendour of the deities. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears, surpassing even the divine splendour of the deities. And those beings who have been reborn there recognize one another by that light: 'Indeed, friend, there are other beings who have been reborn here.' And this ten-thousand world-system shakes, trembles, and quakes. And an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the deities. This is the natural order in these matters.

19. "Monks, it is the natural order that when an aspirant for Buddhahood has descended into his mother's womb, four young deities approach to guard the four directions - 'Let no human being, spirit, or anyone else harm the aspirant for Buddhahood or the mother of the aspirant for Buddhahood.' This is the natural order in these matters.

20. "Monks, it is the natural order that when an aspirant for Buddhahood has descended into his mother's womb, his mother is by nature virtuous, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from intoxicating drinks and drugs causing heedlessness. This is the natural order in these matters.

21. "Monks, it is the natural order that when an aspirant for Buddhahood has descended into his mother's womb, his mother has no thoughts connected with sensual pleasures arising in regard to men, and his mother cannot be violated by any man with lustful mind. This is the natural order in these matters.

22. "Monks, it is the natural order that when an aspirant for Buddhahood has descended into his mother's womb, his mother gains the five cords of sensual pleasure. She lives endowed and furnished with the five cords of sensual pleasure. This is the natural order in these matters.

23. "Monks, it is the natural order that when an aspirant for Buddhahood has descended into his mother's womb, no affliction whatsoever arises in his mother. The mother of the aspirant for Buddhahood is happy and physically at ease, and she sees the aspirant for Buddhahood within her womb complete in all his limbs and faculties. Just as, monks, a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect. Through it is strung a thread, blue, yellow, red, white, or light brown. A man with good eyesight, taking it in his hand, would examine it: 'This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect. And through it is strung a thread, blue, yellow, red, white, or light brown.' Just so, monks, when an aspirant for Buddhahood has descended into his mother's womb, no affliction whatsoever arises in his mother, the mother of the aspirant for Buddhahood is happy and physically at ease, and she sees the aspirant for Buddhahood within her womb complete in all his limbs and faculties. This is the natural order in these matters.

24. "Monks, it is the natural order that seven days after the birth of an aspirant for Buddhahood, his mother dies and is reborn in the Tusita realm. This is the natural order in these matters.

25. "Monks, it is the natural order that while other women give birth after carrying the child in the womb for nine or ten months, the mother of an aspirant for Buddhahood does not give birth to the aspirant for Buddhahood in that way. The mother of an aspirant for Buddhahood gives birth after carrying the aspirant for Buddhahood in her womb for exactly ten months. This is the natural order in these matters.

26. "Monks, it is the natural order that while other women give birth sitting or lying down, the mother of an aspirant for Buddhahood does not give birth to the aspirant for Buddhahood in that way. The mother of an aspirant for Buddhahood gives birth to the aspirant for Buddhahood while standing. This is the natural order in these matters.

27. "Monks, it is the natural order that when an aspirant for Buddhahood emerges from his mother's womb, deities receive him first, and human beings afterwards. This is the natural order in these matters.

28. "Monks, it is the natural order that when an aspirant for Buddhahood emerges from his mother's womb, before the aspirant for Buddhahood reaches the earth, four young deities receive him and place him before his mother - 'Be delighted, O queen; an influential son has been born to you.' This is the natural order in these matters.

29. "Monks, it is the natural order that when an aspirant for Buddhahood emerges from his mother's womb, he emerges pure and unsullied, unsullied by water, unsullied by phlegm, unsullied by blood, unsullied by any kind of impurity, clean and pure. Just as, monks, when a jewel is placed on a cloth from Kāsi, neither does the jewel sully the cloth from Kāsi, nor does the cloth from Kāsi sully the jewel. What is the reason for this? Because of the purity of both. Even so, monks, when an aspirant for Buddhahood emerges from his mother's womb, he emerges pure and unsullied, unsullied by water, unsullied by phlegm, unsullied by blood, unsullied by any kind of impurity, clean and pure. This is the natural order in these matters.

30. "Monks, it is the natural order that when an aspirant for Buddhahood emerges from his mother's womb, two streams of water appear from the sky - one cool and one warm, with which they perform the water-service for the aspirant for Buddhahood and his mother. This is the natural order in these matters.

31. "Monks, it is the natural order that when just born, an aspirant for Buddhahood stands firmly on both feet facing north, takes seven steps under a white parasol being held over him, surveys all directions, and speaks these words of supreme authority: 'I am the highest in the world, I am the eldest in the world, I am the best in the world. This is my last birth, now there is no renewed existence.'" This is the natural order in these matters.

32. "Monks, it is the natural order that when an aspirant for Buddhahood emerges from his mother's womb, then throughout the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, an immeasurable, magnificent light appears, surpassing even the divine splendour of the deities. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears, surpassing even the divine splendour of the deities. And those beings who have been reborn there recognize one another by that light: 'Indeed, friend, there are other beings who have been reborn here.' And this ten-thousand world-system shakes, trembles, and quakes, and an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the deities. This is the natural order in these matters.

The Thirty-two Marks of a Great Man

33. "Monks, when Prince Vipassī was born, they announced to King Bandhuma - 'A son has been born to you, your majesty. May your majesty see him.' Monks, King Bandhuma saw Prince Vipassī, and having seen him, he summoned the brahmin interpreters of signs and said this - 'Let the honourable brahmin interpreters of signs examine the prince.' Monks, the brahmin interpreters of signs examined Prince Vipassī, and having seen him, they said this to King Bandhuma - 'Be pleased, your majesty, an influential son has been born to you. It is a gain for you, great king, it is well-gained for you, great king, that such a son has been born in your family. For, your majesty, this prince is endowed with the thirty-two marks of a great man, and for one endowed with these marks, there are only two possible destinations, no other. If he lives in a house, he becomes a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who has achieved the stability of his realm and is endowed with the seven treasures. He possesses these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. He has more than a thousand sons who are brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, he dwells ruling over it. But if he goes forth from home into homelessness, he becomes an Arahant, a fully enlightened one, who draws back the veil from the world.

34. "And with which thirty-two marks of a great man is this prince endowed, sire, for one endowed with these marks, there are only two possible destinations, no other? If he lives in a house, he becomes a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who has achieved the stability of his realm and is endowed with the seven treasures. He possesses these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. He has more than a thousand sons who are brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, he dwells ruling over it. But if he goes forth from home into homelessness, he becomes an Arahant, a fully enlightened one, who draws back the veil from the world.

35. "For, your majesty, this prince has feet with level tread. That this prince has feet with level tread. This too is a mark of a great man for him.

"Your majesty, on the soles of this prince's feet, wheels have appeared with a thousand spokes, complete with rim and hub, perfect in every aspect. "Moreover, your majesty, that on the soles of this prince's feet, wheels have appeared with a thousand spokes, complete with rim and hub, perfect in every aspect, this too is a mark of a great man for him.

"For, your majesty, this prince has projecting heels...etc...

"For, your majesty, this prince has long fingers...

"For, your majesty, this prince has soft and tender hands and feet...

"For, your majesty, this prince has hands and feet marked with net-like lines...

"For, your majesty, this prince has high-raised ankles...

"For, your majesty, this prince has legs like an antelope's...

"For, your majesty, this prince, whilst standing and without bending, can touch and stroke his knees with both palms...

"For, your majesty, this prince has his private parts concealed in a sheath...

"For, your majesty, this prince has golden beauty, with skin the colour of gold...

"For, your majesty, this prince has delicate skin; due to the delicacy of his skin, dust and dirt do not stick to his body ...

"For, your majesty, this prince has one hair growing in each pore; single hairs growing in each pore...

"For, your majesty, this prince has upward-growing hair; the hairs were growing upwards, blue-black like collyrium, curling in rings, curling to the right...

"For, your majesty, this prince has a straight, godlike body...

"For, your majesty, this prince has seven prominent features...

"For, your majesty, this prince has the forequarters of a lion...

"For, your majesty, this prince has the groove between his shoulders filled in...

"For, your majesty, this prince has proportions like a banyan tree; his height equals his arm span, and his arm span equals his height...

"For, your majesty, this prince has evenly rounded shoulders...

"For, your majesty, this prince has the most sensitive taste buds...

"For, your majesty, this prince has a jaw like a lion's...

"For, your majesty, this prince has forty teeth...

"For, your majesty, this prince has even teeth...

"For, your majesty, this prince has teeth without gaps...

"For, your majesty, this prince has very white canine teeth...

"For, your majesty, this prince has a long tongue...

"For, your majesty, this prince has a divine voice like the karavika bird..."

"For, your majesty, this prince has deep blue eyes..."

"For, your majesty, this prince has eyelashes like a cow's..."

"Your majesty, between this prince's eyebrows, there has grown white hair, soft like cotton wool. "Moreover, your majesty, that between this prince's eyebrows, there has grown white hair, soft like cotton wool, this too is a mark of a great man for him.

"For, your majesty, this prince has a head like a turban. "Moreover, your majesty, that this prince has a head like a turban, this too is a mark of a great man for him.

36. "With these thirty-two marks of a great man is this prince endowed, sire, for one endowed with these marks, there are only two possible destinations, no other. If he lives in a house, he becomes a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who has achieved the stability of his realm and is endowed with the seven treasures. He possesses these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. He has more than a thousand sons who are brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, he dwells ruling over it. But if he goes forth from home into homelessness, he becomes an Arahant, a fully enlightened one, who draws back the veil from the world."

The Designation of Vipassī

37. Then, monks, King Bandhuma had the brahmin interpreters of signs dressed in new clothes and satisfied with all sensual pleasures. Then, monks, King Bandhuma appointed nurses for Prince Vipassī. Some gave milk, some bathed him, some carried him, some nursed him in their laps. When Prince Vipassī was born, monks, a white parasol was held over him day and night - 'Let neither cold nor heat, grass nor dust, nor dew trouble him.' When Prince Vipassī was born, monks, he was dear and agreeable to many people. Just as, monks, a blue lotus, red lotus, or white lotus is dear and agreeable to many people; even so, monks, Prince Vipassī was dear and agreeable to many people. Indeed, he was passed from lap to lap.

38. "When Prince Vipassī was born, monks, he had a lovely voice, a beautiful voice, a sweet voice, and an endearing voice. Just as, monks, in the Himalayan mountains there is a species of bird called karavīka that has a lovely voice, a beautiful voice, a sweet voice, and an endearing voice; even so, monks, Prince Vipassī had a lovely voice, a beautiful voice, a sweet voice, and an endearing voice.

39. When Prince Vipassī was born, monks, as a result of his past actions, the divine eye manifested in him through which he could see for a yojana all around, both day and night.

40. "When Prince Vipassī was born, monks, he gazed without blinking just like the Tāvatiṃsa deities. Because, monks, the prince gazed without blinking, the designation 'Vipassī, Vipassī' arose for Prince Vipassī.

41. "Then, monks, King Bandhuma, seated in the court of justice, having seated Prince Vipassī on his lap, instructed him in matters of judgement. There, monks, Prince Vipassī, seated on his father's lap, thoroughly investigating, decided cases according to the true way. Because, monks, the prince thoroughly investigating, decided cases according to the true way, even more so the designation 'Vipassī, Vipassī' arose for Prince Vipassī.

42. "Then, monks, King Bandhuma had three palaces built for Prince Vipassī - one for the rainy season, one for the winter, and one for the summer; and provided him with the five cords of sensual pleasure. There, monks, Prince Vipassī spent four months in the rainy season palace, entertained by female musicians, not once descending from the palace."

First recitation section.

The Old Man

43. "Then, monks, after many years, many hundreds of years, many thousands of years had passed, Prince Vipassī addressed his charioteer: 'Good charioteer, prepare the finest carriages. Let us go to the pleasure gardens to see the beautiful grounds.' 'Yes, sire,' monks, the charioteer replied to Prince Vipassī. Having prepared the finest carriages, he informed Prince Vipassī: 'Sire, your finest carriages are prepared. Now is the time you think fit.' Then, monks, Prince Vipassī, having mounted a fine carriage, proceeded to the pleasure gardens in the fine carriages.

44. Monks, Prince Vipassī, while going to the pleasure gardens, saw an aged man, bent like a roof beam, crooked, leaning on a staff, trembling as he walked, afflicted, his youth gone. Having seen him, he addressed the charioteer: "But what, dear charioteer, has been done to this man? His hair is not like others', his body is not like others'." "This, sire, is what is called an old man." "But what, dear charioteer, is called an old man?" "This, sire, is what is called an old man. He will not have long to live now." "But, dear charioteer, am I also subject to aging, not gone beyond aging?" "Both you, sire, and we all are subject to aging, not gone beyond aging." "Then, dear charioteer, enough now of the pleasure gardens. Drive back to the inner palace from here." "Yes, sire," monks, the charioteer replied to Prince Vipassī and drove back to the inner palace from there. There, monks, Prince Vipassī, having gone to the inner palace, became sad, depressed, and brooded: "Shame indeed, sirs, on this thing called birth, since for one who is born aging will be evident!"

45. "Then, monks, King Bandhuma summoned the charioteer and said this: 'Dear charioteer, did the prince take delight in the pleasure gardens? Dear charioteer, was the prince pleased with the pleasure gardens?' 'No, sire, the prince did not take delight in the pleasure gardens, no, sire, the prince was not pleased with the pleasure gardens.' 'But what, dear charioteer, did the prince see while going to the pleasure gardens?' 'Sire, while going to the pleasure gardens, the prince saw an aged man, bent like a roof beam, crooked, leaning on a staff, trembling as he walked, afflicted, his youth gone. Having seen this, he said this to me: "But what, dear charioteer, has been done to this man? His hair is not like others', his body is not like others'." "This, sire, is what is called an old man." "But what, dear charioteer, is called an old man?" "This, sire, is what is called an old man. He will not have long to live now." "But, dear charioteer, am I also subject to aging, not gone beyond aging?" "Both you, sire, and we all are subject to aging, not gone beyond aging."

"Then, dear charioteer, enough now of the pleasure gardens. Drive back to the inner palace from here."' "Yes, sire," I replied to Prince Vipassī and drove back to the inner palace from there. Then, sire, the prince, having gone to the inner palace, became sad, depressed, and brooded: "Shame indeed, sirs, on this thing called birth, since for one who is born aging will be evident!"

A Sick Man

46. "Then, monks, this occurred to King Bandhuma -

'May Prince Vipassī not fail to rule the kingdom, may Prince Vipassī not go forth from home into homelessness, may the words of the brahmin interpreters of signs not come true.' Then, monks, King Bandhuma provided Prince Vipassī with even more of the five cords of sensual pleasure - 'So that Prince Vipassī would rule the kingdom, so that Prince Vipassī would not go forth from home into homelessness, so that the words of the brahmin interpreters of signs would be wrong.'

There, monks, Prince Vipassī lived endowed and furnished with the five cords of sensual pleasure. Then, monks, Prince Vipassī after many years...etc...

47. Monks, Prince Vipassī, while going to the pleasure gardens, saw a sick man, suffering, severely ill, fallen in his own urine and excrement, being lifted up by some and put to bed by others. Having seen him, he addressed the charioteer: "But what, dear charioteer, has been done to this man? His eyes are not like others', his voice is not like others'." "This, sire, is what is called a sick man." "But what, dear charioteer, is called a sick man?" "This, sire, is what is called a sick man. Perhaps he may recover from that affliction." "But, dear charioteer, am I also subject to sickness, not gone beyond sickness?" "Both you, sire, and we all are subject to sickness, not gone beyond sickness." "Then, dear charioteer, enough now of the pleasure gardens. Drive back to the inner palace from here." "Yes, sire," monks, the charioteer replied to Prince Vipassī and drove back to the inner palace from there. There, monks, Prince Vipassī, having gone to the inner palace, became sad, depressed, and brooded: "Shame indeed, sirs, on this thing called birth, since for one who is born aging will be evident, sickness will be evident!"

48. "Then, monks, King Bandhuma summoned the charioteer and said this: 'Dear charioteer, did the prince take delight in the pleasure gardens? Dear charioteer, was the prince pleased with the pleasure gardens?' 'No, sire, the prince did not take delight in the pleasure gardens, no, sire, the prince was not pleased with the pleasure gardens.' 'But what, dear charioteer, did the prince see while going to the pleasure gardens?' 'Sire, while going to the pleasure gardens, the prince saw a sick man, suffering, severely ill, fallen in his own urine and excrement, being lifted up by some and put to bed by others. Having seen this, he said this to me: "But what, dear charioteer, has been done to this man? His eyes are not like others', his voice is not like others'." "This, sire, is what is called a sick man." "But what, dear charioteer, is called a sick man?" "This, sire, is what is called a sick man. Perhaps he may recover from that affliction." "But, dear charioteer, am I also subject to sickness, not gone beyond sickness?" "Both you, sire, and we all are subject to sickness, not gone beyond sickness." "Then, dear charioteer, enough now of the pleasure gardens. Drive back to the inner palace from here." "Yes, sire," I replied to Prince Vipassī and drove back to the inner palace from there. Then, sire, the prince, having gone to the inner palace, became sad, depressed, and brooded: "Shame indeed, sirs, on this thing called birth, since for one who is born aging will be evident, sickness will be evident!"

A Dead Person

49. "Then, monks, this occurred to King Bandhuma - 'May Prince Vipassī not fail to rule the kingdom, may Prince Vipassī not go forth from home into homelessness, may the words of the brahmin interpreters of signs not come true.' Then, monks, King Bandhuma provided Prince Vipassī with even more of the five cords of sensual pleasure - 'So that Prince Vipassī would rule the kingdom, so that Prince Vipassī would not go forth from home into homelessness, so that the words of the brahmin interpreters of signs would be wrong.'

There, monks, Prince Vipassī lived endowed and furnished with the five cords of sensual pleasure. Then, monks, Prince Vipassī after many years...etc...

50. Monks, Prince Vipassī, while going to the pleasure gardens, saw a great crowd of people gathered and making a bier with various coloured cloths. Having seen him, he addressed the charioteer: "But what, dear charioteer, is this great crowd of people gathered for, making a bier with various coloured cloths?" "This, sire, is what is called one who has died." "Then, dear charioteer, drive the chariot to where this dead one is." "Yes, sire," monks, the charioteer replied to Prince Vipassī and drove the chariot to where the dead one was. Monks, Prince Vipassī saw the deceased person who had died, and having seen him, addressed the charioteer: "But what, dear charioteer, is this called one who has died?" "This, sire, is what is called one who has died. Now neither mother nor father nor other blood relatives will see him, and he too will not see mother or father or other blood relatives." "But, dear charioteer, am I also subject to death, not gone beyond death; will neither the king nor queen nor other blood relatives see me; will I too not see the king or queen or other blood relatives?" "Both you, sire, and we all are subject to death, not gone beyond death; neither king nor queen nor other blood relatives will see you; you too will not see king or queen or other blood relatives." "Then, dear charioteer, enough now of the pleasure gardens. Drive back to the inner palace from here." "Yes, sire," monks, the charioteer replied to Prince Vipassī and drove back to the inner palace from there. There, monks, Prince Vipassī, having gone to the inner palace, became sad, depressed, and brooded: "Shame indeed, sirs, on this thing called birth, since for one who is born aging will be evident, sickness will be evident, death will be evident!"

51. "Then, monks, King Bandhuma summoned the charioteer and said this: 'Dear charioteer, did the prince take delight in the pleasure gardens? Dear charioteer, was the prince pleased with the pleasure gardens?' 'No, sire, the prince did not take delight in the pleasure gardens, no, sire, the prince was not pleased with the pleasure gardens.' 'But what, dear charioteer, did the prince see while going to the pleasure gardens?' 'Sire, while going to the pleasure gardens, the prince saw a great crowd of people gathered and making a bier with various coloured cloths. Having seen this, he said this to me: "But what, dear charioteer, is this great crowd of people gathered for, making a bier with various coloured cloths?" "This, sire, is what is called one who has died." "Then, dear charioteer, drive the chariot to where this dead one is." "Yes, sire," I replied to Prince Vipassī and drove the chariot to where the dead one was. Sire, the prince saw the ghost who had died, and having seen him, said this to me: "But what, dear charioteer, is this called one who has died?" "This, sire, is what is called one who has died. Now neither mother nor father nor other blood relatives will see him, and he too will not see mother or father or other blood relatives." "But, dear charioteer, am I also subject to death, not gone beyond death; will neither the king nor queen nor other blood relatives see me; will I too not see the king or queen or other blood relatives?" "Both you, sire, and we all are subject to death, not gone beyond death; neither king nor queen nor other blood relatives will see you; you too will not see king or queen or other blood relatives." "Then, dear charioteer, enough now of the pleasure gardens. Drive back to the inner palace from here." "Yes, sire," I replied to Prince Vipassī and drove back to the inner palace from there. Then, sire, the prince, having gone to the inner palace, became sad, depressed, and brooded: "Shame indeed, sirs, on this thing called birth, since for one who is born aging will be evident, sickness will be evident, death will be evident!"'

Wanderer

52. "Then, monks, this occurred to King Bandhuma - 'May Prince Vipassī not fail to rule the kingdom, may Prince Vipassī not go forth from home into homelessness, may the words of the brahmin interpreters of signs not come true.' Then, monks, King Bandhuma provided Prince Vipassī with even more of the five cords of sensual pleasure - 'So that Prince Vipassī would rule the kingdom, so that Prince Vipassī would not go forth from home into homelessness, so that the words of the brahmin interpreters of signs would be wrong.'

There, monks, Prince Vipassī lived endowed and furnished with the five cords of sensual pleasure. Then, monks, after many years, many hundreds of years, many thousands of years had passed, Prince Vipassī addressed his charioteer: 'Good charioteer, prepare the finest carriages. Let us go to the pleasure gardens to see the beautiful grounds.' 'Yes, sire,' monks, the charioteer replied to Prince Vipassī. Having prepared the finest carriages, he informed Prince Vipassī: 'Sire, your finest carriages are prepared. Now is the time you think fit.' Then, monks, Prince Vipassī, having mounted a fine carriage, proceeded to the pleasure gardens in the fine carriages.

53. Monks, Prince Vipassī, while going to the pleasure gardens, saw a shaven-headed man, gone forth, wearing ochre robes. Having seen him, he addressed the charioteer: "But what, dear charioteer, has been done to this man? His head is not like others', his clothes are not like others'." "This, sire, is what is called one gone forth." "But what, dear charioteer, is called one gone forth?" "This, sire, is what is called one gone forth - good is living by the Teaching, good is living righteously, good is doing wholesome deeds, good is doing meritorious deeds, good is harmlessness, good is compassion for beings." "Good indeed, dear charioteer, is one called gone forth, good is living by the Teaching, good is living righteously, good is doing wholesome deeds, good is doing meritorious deeds, good is harmlessness, good is compassion for beings. Then, dear charioteer, drive the chariot to where this one gone forth is." "Yes, sire," monks, the charioteer replied to Prince Vipassī and drove the chariot to where the one gone forth was. Then, monks, Prince Vipassī said this to that one gone forth: "But what, friend, has been done to you? Your head is not like others', your clothes are not like others'." "I, sire, am what is called one gone forth." "But what, friend, is called one gone forth?" "I, sire, am what is called one gone forth - good is living by the Teaching, good is living righteously, good is doing wholesome deeds, good is doing meritorious deeds, good is harmlessness, good is compassion for beings." "Good indeed, friend, are you called one gone forth - good is living by the Teaching, good is living righteously, good is doing wholesome deeds, good is doing meritorious deeds, good is harmlessness, good is compassion for beings."

Going Forth of the Aspirant for Buddhahood

54. "Then, monks, Prince Vipassī addressed the charioteer: 'Then, dear charioteer, take the chariot and drive back to the inner palace from here. But I shall right here shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness.' 'Yes, sire,' monks, the charioteer replied to Prince Vipassī and taking the chariot, drove back to the inner palace from there. But Prince Vipassī, right there, having shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness.

The Going Forth of the Great Multitude

55. "Monks, a great multitude of eighty-four thousand people in the royal capital of Bandhumatī heard: 'Prince Vipassī, it seems, has shaved off his hair and beard, put on the ochre robes, and gone forth from home into homelessness.' Having heard this, this occurred to them: 'This must be no ordinary Teaching and discipline, this must be no ordinary going forth, where Prince Vipassī has shaved off his hair and beard, put on the ochre robes, and gone forth from home into homelessness. If even Prince Vipassī will shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness, why shouldn't we?'

"Then, monks, that great multitude of eighty-four thousand people shaved off their hair and beard, put on the ochre robes, and followed the Bodhisatta Vipassī into homelessness after he had gone forth. Monks, surrounded by that assembly, the Bodhisatta Vipassī wandered on tour through villages, towns, countries and capital cities.

56. "Then, monks, as Vipassī the aspirant for Buddhahood was alone in seclusion, this reflection arose in his mind - 'It is not suitable that I dwell crowded. What if I were to dwell alone, withdrawn from the group?' Then, monks, after some time, Vipassī the aspirant for Buddhahood dwelt alone, withdrawn from the group; those eighty-four thousand renunciants went one way, and Vipassī the aspirant for Buddhahood went another way.

The Aspirant's Adherence

57. "Then, monks, as Vipassī the aspirant for Buddhahood had gone into residence, alone in seclusion, this reflection arose in his mind - '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 is name-and-form, there is consciousness; consciousness has name-and-form as its condition.'

58. "Then, monks, this occurred to Vipassī the aspirant for Buddhahood - '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; 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'.

59. "'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.

60. "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 name-and-form does not exist there is no consciousness, with the cessation of name-and-form there is the cessation of consciousness.'

61. "Then, monks, this occurred to Vipassī the aspirant for Buddhahood - 'I have discovered this path to enlightenment, namely: 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, 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'.

62. "'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.

63. "Then, monks, after some time, Vipassī the aspirant for Buddhahood dwelt contemplating the rise and fall in the five aggregates subject to clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling, such is the origin of feeling, such is the disappearance of feeling; Such is perception, such is the origin of perception, such is the disappearance of perception; Such is formations, such is the origin of formations, such is the disappearance of formations; Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness,' and as he dwelt thus contemplating the rise and fall in the five aggregates subject to clinging, before long his mind was liberated from the taints through not clinging."

The second recitation section.

The Talk on Brahmā's Request

64. "Then, monks, this occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'what if I were to teach the Teaching?' Then, monks, this occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'this Teaching that I have discovered is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. For a generation delighting in attachment, taking delight in attachment, rejoicing in attachment, this state is hard to see, that is, specific conditionality and dependent origination. And this state is also hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Teaching, and if others would not understand me, that would be wearying for me, that would be troublesome for me.'

65. "Bhikkhus, these extraordinary verses, never heard before, occurred to the Blessed One Vipassī, the Arahant, the Fully Enlightened One -

"Thus, monks, as the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One reflected, his mind inclined to living at ease, not to Teaching the Teaching.

66. "Then, monks, having understood with his own mind the reflection in the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, this occurred to a certain Great Brahmā - 'Alas, sirs, the world is lost, alas, sirs, the world is perishing, since the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One inclines to living at ease, not to Teaching the Teaching!' Then, monks, that Great Brahmā, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the brahmā world and appeared before the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. Then, monks, that Great Brahmā, having arranged his upper robe over one shoulder and having pressed his right knee to the ground, having raised his joined palms in reverential salutation towards the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, said this to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'May the Blessed One teach the Teaching, Venerable Sir, may the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching.'

67. When this was said, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One said this to that Great Brahmā - 'I too, Brahmā, had this thought - 'what if I were to teach the Teaching?' Then, Brahmā, this occurred to me - 'this Teaching that I have discovered is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, takes delight in attachment, rejoices in attachment. For a generation delighting in attachment, taking delight in attachment, rejoicing in attachment, this state is hard to see, that is, specific conditionality and dependent origination. And this state is also hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Teaching, and if others would not understand me, that would be wearying for me, that would be troublesome for me.' And, Brahmā, these extraordinary verses, never heard before, occurred to me -

'Thus, Brahmā, as I reflected, my mind inclined to living at ease, not to Teaching the Teaching.'

68. "For the second time, monks, that Great Brahmā...etc... for the third time, monks, that Great Brahmā said this to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'May the Blessed One teach the Teaching, Venerable Sir, may the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching.'

69. "Then, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, having understood the Brahmā's request and out of compassion for beings, surveyed the world with the eye of a Buddha. Monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, surveying the world with the eye of a Buddha, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Just as in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within. Some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and remain at the water's surface. Some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and stand rising above the water, unsullied by the water. Even so, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, surveying the world with the eye of a Buddha, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world.

70. Then, monks, that Great Brahmā, having understood with his own mind the reflection in the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, addressed the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One in verse -

71. "Then, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One addressed that Great Brahmā in verse:

"Then, monks, that Great Brahmā, thinking 'I have been given the opportunity by the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, for the Teaching of the Teaching,' having paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, having circumambulated him, disappeared right there.

The Chief Pair of Disciples

72. "Then, monks, this occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'To whom should I first teach the Teaching? Who will quickly understand this Teaching?' Then, monks, this occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'Prince Khaṇḍa and the brahmin's son Tissa are dwelling in the royal capital of Bandhumatī; they are wise, intelligent, and sagacious, and for a long time have had little dust in their eyes. What if I were to first teach the Teaching to Prince Khaṇḍa and the brahmin's son Tissa? They will quickly understand this Teaching.'

73. Then, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the root of the Bodhi tree and appeared in the deer park Khema in the royal city of Bandhumatī. Then, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One addressed the park keeper: "Come, good park keeper, enter the royal city of Bandhumatī and tell Prince Khaṇḍa and the brahmin's son Tissa this: 'The Blessed One Vipassī, Venerable Sir, the Arahant, the Perfectly Enlightened One has arrived at the royal city of Bandhumatī and is dwelling in the deer park Khema. He wishes to see you.'" "Yes, Venerable Sir," monks, the park keeper replied to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and having entered the royal city of Bandhumatī, said this to Prince Khaṇḍa and the brahmin's son Tissa: "The Blessed One Vipassī, Venerable Sir, the Arahant, the Perfectly Enlightened One has arrived at the royal city of Bandhumatī and is dwelling in the deer park Khema; he wishes to see you."

74. "Then, monks, Prince Khaṇḍa and the brahmin's son Tissa had fine carriages prepared, mounted the fine carriages, and departed from the royal city of Bandhumatī in the fine carriages. They went towards the deer park Khema. Having gone by vehicle as far as the ground was passable for vehicles, they dismounted from the vehicles and approached the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One on foot. Having approached, they paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One and sat down to one side.

75. The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One gave them a progressive talk, that is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that their minds were pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye, even so, while on that very seat, there arose in Prince Khaṇḍa and the brahmin's son Tissa the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."

76. They, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, said this to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. We, Venerable Sir, go for refuge to the Blessed One and to the Teaching. May we receive the going forth under the Blessed One, may we receive the higher ordination."

77. Monks, Prince Khaṇḍa and the brahmin's son Tissa received the going forth and the higher ordination under the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One instructed, inspired, roused and gladdened them with a Teaching talk; he explained the danger, degradation and defilement of formations, and the benefit of Nibbāna. As they were being instructed, inspired, roused and gladdened with a Teaching talk by the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, before long their minds were liberated from the taints through not clinging.

The Going Forth of the Great Multitude

78. "Monks, a great multitude of eighty-four thousand people in the royal capital of Bandhumatī heard: 'The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One has arrived at the royal capital of Bandhumatī and is dwelling in the deer park Khema. Prince Khaṇḍa and the brahmin's son Tissa, it seems, have shaved off their hair and beard, put on the ochre robes, and gone forth from home into homelessness under the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One.' Having heard this, this occurred to them: 'This must be no ordinary Teaching and discipline, this must be no ordinary going forth, where Prince Khaṇḍa and the brahmin's son Tissa have shaved off their hair and beard, put on the ochre robes, and gone forth from home into homelessness. If Prince Khaṇḍa and the brahmin's son Tissa will shave off their hair and beard, put on the ochre robes, and go forth from home into homelessness, why shouldn't we?' Then, monks, that great multitude of eighty-four thousand people departed from the royal capital of Bandhumatī and approached the deer park Khema where the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was; having approached, they paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One and sat down to one side.

79. The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One gave them a progressive talk. That is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that their minds were pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye, even so, while on that very seat, there arose in those eighty-four thousand beings the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."

80. They, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, said this to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. We, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May we receive the going forth under the Blessed One, may we receive the higher ordination."

81. "Monks, those eighty-four thousand beings received the going forth and the higher ordination under the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One instructed, inspired, roused and gladdened them with a Teaching talk; he explained the danger, degradation and defilement of formations, and the benefit of Nibbāna. As they were being instructed, inspired, roused and gladdened with a Teaching talk by the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, before long their minds were liberated from the taints through not clinging.

The Breakthrough to the Teaching by Those Who Had Gone Forth Earlier

82. "Monks, those former eighty-four thousand renunciants heard: 'The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One has arrived at the royal capital of Bandhumatī and is dwelling in the deer park Khema, and he is Teaching the Teaching.' Then, monks, those eighty-four thousand renunciants approached the royal capital of Bandhumatī, the deer park Khema, where the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was; having approached, they paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One and sat down to one side.

83. The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One gave them a progressive talk. That is: talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that their minds were pliant, soft, unhindered, uplifted and confident, then he expounded the Teaching special to the Buddhas: suffering, origin, cessation, path. Just as a clean cloth free from dark spots would properly take the dye, even so, while on that very seat, there arose in those eighty-four thousand renunciants the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."

84. They, having seen the Teaching, attained the Teaching, understood the Teaching, penetrated the Teaching, crossed over doubt, become free from uncertainty, gained self-confidence in the Teacher's Dispensation, independent of others, said this to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. We, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May we receive the going forth under the Blessed One, may we receive the higher ordination."

85. "Monks, those eighty-four thousand renunciants received the going forth and the higher ordination under the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One instructed, inspired, roused and gladdened them with a Teaching talk; he explained the danger, degradation and defilement of formations, and the benefit of Nibbāna. As they were being instructed, inspired, roused and gladdened with a Teaching talk by the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, before long their minds were liberated from the taints through not clinging.

Permission for Walking Tour

86. "Now on that occasion, monks, a great Community of monks numbering sixty-eight hundred thousand was dwelling in the royal capital of Bandhumatī. Then, monks, as the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One was alone in seclusion, this reflection arose in his mind - 'A great Community of monks numbering sixty-eight hundred thousand is now dwelling in the royal capital of Bandhumatī. Let me allow the monks: "Wander forth, monks, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. Do not go two together. Teach the Teaching, monks, that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; reveal the holy life that is utterly perfect and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching. However, every six years you should come to the royal capital of Bandhumatī for the recitation of the Pātimokkha."'

87. "Then, monks, a certain Great Brahmā, having understood with his own mind the reflection in the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the brahmā world and appeared before the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. Then, monks, that Great Brahmā, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, said this to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One - 'So it is, Blessed One, so it is, Fortunate One. A great Community of monks numbering sixty-eight hundred thousand is now dwelling in the royal capital of Bandhumatī. May the Blessed One, Venerable Sir, allow the monks: "Wander forth, monks, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans; Do not go two together. Teach the Teaching, monks, that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; reveal the holy life that is utterly perfect and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching." However, Venerable Sir, we shall act so that the monks will come to the royal capital of Bandhumatī every six years for the recitation of the Pātimokkha.' This is what that Great Brahmā said, monks. Having said this, having paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, having circumambulated him, he disappeared right there.

88. "Then, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, having emerged from seclusion in the evening, addressed the monks: 'Here, monks, as I was alone in seclusion, this reflection arose in my mind - A great Community of monks numbering sixty-eight hundred thousand is now dwelling in the royal capital of Bandhumatī. Let me allow the monks: "Wander forth, monks, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. Do not go two together. Teach the Teaching, monks, that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; reveal the holy life that is utterly perfect and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching. However, every six years you should come to the royal capital of Bandhumatī for the recitation of the Pātimokkha."

Then, monks, a certain Great Brahmā, having understood with his own mind the reflection in my mind, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the brahmā world and appeared before me. Then, monks, that Great Brahmā, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards me, said this to me - "So it is, Blessed One, so it is, Fortunate One. A great Community of monks numbering sixty-eight hundred thousand is now dwelling in the royal capital of Bandhumatī. May the Blessed One, Venerable Sir, allow the monks - "Wander forth, monks, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. Do not go two together. Teach the Teaching, monks...etc... there are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching.' However, Venerable Sir, we shall act so that the monks will come to the royal capital of Bandhumatī every six years for the recitation of the Pātimokkha." This is what that Great Brahmā said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there.'

"'I allow you, monks, to wander forth for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans; Do not go two together. Teach the Teaching, monks, that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; reveal the holy life that is utterly perfect and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining. There will be those who will understand the Teaching. However, monks, every six years you should come to the royal capital of Bandhumatī for the recitation of the Pātimokkha." Then, monks, most of the monks set out on tour of the countryside in just one day.

89. Now on that occasion there were eighty-four thousand monasteries in Jambudīpa. When one year had passed, the deities made this announcement: 'One year has passed, venerable sirs; now five years remain; after five years you should come to the royal capital of Bandhumatī for the recitation of the Pātimokkha.' When two years had passed... When three years had passed... When four years had passed... When five years had passed, the deities made this announcement: 'Five years have passed, venerable sirs; now one year remains; after one year you should come to the royal capital of Bandhumatī for the recitation of the Pātimokkha.' When six years had passed, the deities made this announcement: 'Six years have passed, venerable sirs; now it is time to go to the royal capital of Bandhumatī for the recitation of the Pātimokkha.' Then, monks, those monks - some by their own spiritual power, some by the spiritual power of the deities - went to the royal capital of Bandhumatī in a single day for the recitation of the Pātimokkha.

90. There, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One recited the code of monastic rules to the community of monks thus:

Declaration About Deities

91. "On one occasion, monks, I was dwelling at Ukkaṭṭhā in the Subhaga Grove at the foot of a royal sal tree. Then, monks, as I was alone in seclusion, this reflection arose in my mind - 'It is not easy to find an abode of beings that I have not previously dwelt in during this long time, except for the Pure Abode deities. What if I were to approach the Pure Abode deities?' Then, monks, just as a strong person might extend their bent arm or bend their extended arm, even so I disappeared from the Subhaga Grove at Ukkaṭṭhā at the foot of the royal sal tree and appeared among the Aviha deities. In that order of deities, monks, many thousands of deities, many hundreds of thousands of deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, monks, those deities said this to me - 'Ninety-one aeons ago, friend, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One appeared in the world. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was by birth a noble, born in a noble family. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was of the Koṇḍañña clan. The life span of the Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was eighty thousand years. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was awakened at the root of a trumpet-flower tree. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Khaṇḍa and Tissa, an excellent blessed pair. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had three gatherings of disciples. One gathering of disciples was of six million eight hundred thousand monks. One gathering of disciples was of one hundred thousand monks. One gathering of disciples was of eighty thousand monks. These three gatherings of disciples of the Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One were all of those whose taints were destroyed. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Asoka, his foremost attendant. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had a father who was a king named Bandhumā. A queen named Bandhumatī was his mother, his birth-giver. The royal capital of King Bandhumā was a city named Bandhumatī. Such, friend, was the going forth of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, such was his renunciation, such was his striving, such was his enlightenment, such was his turning of the wheel of Teaching. We, friend, having lived the holy life under the Blessed One Vipassī and having removed passion for sensual pleasures, have been reborn here'... etc...

In that same order of deities, monks, many thousands of deities, many hundreds of thousands of deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, monks, those deities said this to me - 'In this present fortunate aeon, friend, the Blessed One has now appeared in the world as an Arahant, a Perfectly Enlightened One. The Blessed One, friend, was by birth a noble, born in a noble family. The Blessed One, friend, was of the Gotama clan. The Blessed One's life span, friend, is short, brief, fleeting; one who lives long lives for a hundred years or a little more. The Blessed One, friend, was awakened at the root of an assattha tree. The Blessed One, friend, had a chief pair of disciples named Sāriputta and Moggallāna, an excellent blessed pair. The Blessed One, friend, had one gathering of disciples of twelve hundred and fifty monks. This one gathering of disciples of the Blessed One, friend, was all of those whose taints were destroyed. The Blessed One, friend, had a chief attendant monk named Ānanda, his foremost attendant. The Blessed One, friend, had a father who was a king named Suddhodana. A queen named Māyā was his mother, his birth-giver. The royal capital was a city named Kapilavatthu. Such, friend, was the going forth of the Blessed One, such was his renunciation, such was his striving, such was his enlightenment, such was his turning of the wheel of Teaching. We, friend, having lived the holy life under the Blessed One and having removed passion for sensual pleasures, have been reborn here.'

92. "Then, monks, together with the Aviha deities I approached the Atappa deities... etc... then, monks, together with the Aviha deities and the Atappa deities I approached the Sudassa deities. Then, monks, together with the Aviha deities, the Atappa deities, and the Sudassa deities I approached the Sudassī deities. Then, monks, together with the Aviha deities, the Atappa deities, the Sudassa deities, and the Sudassī deities I approached the Akaniṭṭha deities. In that order of deities, monks, many thousands of deities, many hundreds of thousands of deities approached me; having approached, they paid homage to me and stood to one side.

"Standing to one side, monks, those deities said this to me - 'Ninety-one aeons ago, friend, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One appeared in the world. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was by birth a noble. He was born in a noble family. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was of the Koṇḍañña clan. The life span of the Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was eighty thousand years. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One was awakened at the root of a trumpet-flower tree. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had a chief pair of disciples named Khaṇḍa and Tissa, an excellent blessed pair. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had three gatherings of disciples. One gathering of disciples was of six million eight hundred thousand monks. One gathering of disciples was of one hundred thousand monks. One gathering of disciples was of eighty thousand monks. These three gatherings of disciples of the Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One were all of those whose taints were destroyed. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had a chief attendant monk named Asoka, his foremost attendant. The Blessed One Vipassī, friend, the Arahant, the Perfectly Enlightened One had a father who was a king named Bandhumā and a mother who was a queen named Bandhumatī, his birth-giver. The royal capital of King Bandhumā was a city named Bandhumatī. Such, friend, was the going forth of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, such was his renunciation, such was his striving, such was his enlightenment, such was his turning of the wheel of Teaching. We, friend, having lived the holy life under the Blessed One Vipassī and having removed passion for sensual pleasures, have been reborn here.' In that same order of deities, monks, many thousands of deities, many hundreds of thousands of deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, monks, those deities said this to me - 'Thirty-one aeons ago, friend, the Blessed One Sikhī... etc... we, friend, under the Blessed One Sikhī... in that same thirty-first aeon, friend, the Blessed One Vessabhū... etc... we, friend, under the Blessed One Vessabhū... etc... in this present fortunate aeon, friend, the Blessed Ones Kakusandha, Koṇāgamana, Kassapa... etc... we, friend, having lived the holy life under the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa and having removed passion for sensual pleasures, have been reborn here.'

93. In that same order of deities, monks, many thousands of deities, many hundreds of thousands of deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, monks, those deities said this to me - 'In this present fortunate aeon, friend, the Blessed One has now appeared in the world as an Arahant, a Perfectly Enlightened One. The Blessed One, friend, was by birth a noble, born in a noble family. The Blessed One, friend, was of the Gotama clan. The Blessed One's life span, friend, is short, brief, fleeting; one who lives long lives for a hundred years or a little more. The Blessed One, friend, was awakened at the root of an assattha tree. The Blessed One, friend, had a chief pair of disciples named Sāriputta and Moggallāna, an excellent blessed pair. The Blessed One, friend, had one gathering of disciples of twelve hundred and fifty monks. This one gathering of disciples of the Blessed One, friend, was all of those whose taints were destroyed. The Blessed One, friend, had a chief attendant monk named Ānanda, his foremost attendant. The Blessed One, friend, had a father who was a king named Suddhodana. A queen named Māyā was his mother, his birth-giver. The royal capital was a city named Kapilavatthu. Such, friend, was the going forth of the Blessed One, such was his renunciation, such was his striving, such was his enlightenment, such was his turning of the wheel of Teaching. We, friend, having lived the holy life under the Blessed One and having removed passion for sensual pleasures, have been reborn here.'

94. "Thus, monks, it is only the Truth Finder who has thoroughly penetrated this element of the Teaching, by having thoroughly penetrated which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones.' 'Such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.'

"Deities too informed the Truth Finder of this matter, by which the Truth Finder recollects those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - recollects their births, their names, their clans, their life spans, their chief disciples, and their assemblies of disciples - 'Such was the birth of those Blessed Ones.' 'Such were their names, such their clans, such their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.'"

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

The Great Discourse on the Lineage is concluded as first.

2.

The Great Discourse on Causation

Dependent Origination

95. Thus have I heard - 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, and having approached, 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.

96. "When asked 'Does aging-and-death exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for aging-and-death?', it should be replied 'Aging-and-death has birth as its condition.'

"When asked 'Does birth exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for birth?', it should be replied 'Birth has existence as its condition.'

"When asked 'Does existence exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for existence?', it should be replied 'Existence has clinging as its condition.'

"When asked 'Does clinging exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for clinging?', it should be replied 'Clinging has craving as its condition.'

"When asked 'Does craving exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for craving?', it should be replied 'Craving has feeling as its condition.'

"When asked 'Does feeling exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for feeling?', it should be replied 'Feeling has contact as its condition.'

"When asked 'Does contact exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for contact?', it should be replied 'Contact has name-and-form as its condition.'

"When asked 'Does name-and-form exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for name-and-form?', it should be replied 'Name-and-form has consciousness as its condition.'

"When asked 'Does consciousness exist with this as its condition?', Ānanda, one being mindful should reply 'It exists.' If one should ask 'What is the condition for consciousness?', it should be replied 'Consciousness has name-and-form as its condition.'

97. "Thus, Ānanda, with name-and-form as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form 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.

98. "'Aging-and-death has birth as its condition', so it was said, and by this method, Ānanda, it should be understood how aging-and-death has birth as its condition. For if, Ānanda, there were absolutely no birth of any kind anywhere for anyone, that is - birth for deities into the state of deities, for gandhabbas into the state of gandhabbas, for yakkhas into the state of yakkhas, for beings into the state of beings, for humans into the state of humans, for quadrupeds into the state of quadrupeds, for birds into the state of birds, for reptiles into the state of reptiles - if there were no birth into their respective states for all these beings. When birth would thus be absolutely non-existent with the cessation of birth, would aging-and-death be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for aging-and-death, namely birth."

99. "'Birth has existence as its condition', so it was said, and by this method, Ānanda, it should be understood how birth has existence as its condition. For if, Ānanda, there were absolutely no existence of any kind anywhere for anyone, that is - existence in the sense-sphere, or existence in the form-sphere, or existence in the formless-sphere, when existence would thus be absolutely non-existent with the cessation of existence, would birth be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for birth, namely existence."

100. "'Existence has clinging as its condition', so it was said, and by this method, Ānanda, it should be understood how existence has clinging as its condition. For if, Ānanda, there were absolutely no clinging of any kind anywhere for anyone, that is - clinging to sensual pleasures, or clinging to views, or clinging to rules and observances, or clinging to a doctrine of self, when clinging would thus be absolutely non-existent with the cessation of clinging, would existence be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for existence, namely clinging."

101. "'Clinging has craving as its condition', so it was said, and by this method, Ānanda, it should be understood how clinging has craving as its condition. For if, Ānanda, there were absolutely no craving of any kind anywhere for anyone, that is - craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mind-objects, when craving would thus be absolutely non-existent with the cessation of craving, would clinging be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for clinging, namely craving."

102. "'Craving has feeling as its condition', so it was said, and by this method, Ānanda, it should be understood how craving has feeling as its condition. For if, Ānanda, there were absolutely no feeling of any kind anywhere for anyone, that is - 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, when feeling would thus be absolutely non-existent with the cessation of feeling, would craving be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for craving, namely feeling."

103. "Thus, Ānanda, dependent on feeling there is craving; dependent on craving there is quest; dependent on quest there is gain; dependent on gain there is judgement; dependent on judgement there is desire-and-lust; dependent on desire-and-lust there is clinging; dependent on clinging there is possession; dependent on possession there is selfishness; dependent on selfishness there is protecting. With protecting as condition, there arise taking up of sticks and weapons, conflicts, quarrels, disputes, arguments, divisive speech, false speech, and many other evil unwholesome states.

104. "'With protecting as condition, there arise taking up of sticks and weapons, conflicts, quarrels, disputes, arguments, divisive speech, false speech, and many other evil unwholesome states', so it was said, and by this method, Ānanda, it should be understood how with protecting as condition, there arise taking up of sticks and weapons, conflicts, quarrels, disputes, arguments, divisive speech, false speech, and many other evil unwholesome states. "For if, Ānanda, there were absolutely no protecting of any kind anywhere for anyone, when protecting would thus be absolutely non-existent with the cessation of protecting, would taking up of sticks and weapons, conflicts, quarrels, disputes, arguments, divisive speech, false speech, and many other evil unwholesome states arise?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for the arising of taking up of sticks and weapons, conflicts, quarrels, disputes, arguments, divisive speech, false speech, and many other evil unwholesome states, namely protecting.

105. "'Protecting has selfishness as its condition', so it was said, and by this method, Ānanda, it should be understood how protecting has selfishness as its condition. "For if, Ānanda, there were absolutely no selfishness of any kind anywhere for anyone, when selfishness would thus be absolutely non-existent with the cessation of selfishness, would protecting be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for protecting, namely selfishness."

106. "'Selfishness has possession as its condition', so it was said, and by this method, Ānanda, it should be understood how selfishness has possession as its condition. "For if, Ānanda, there were absolutely no possession of any kind anywhere for anyone, when possession would thus be absolutely non-existent with the cessation of possession, would selfishness be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for selfishness, namely possession."

107. "'Possession has clinging as its condition', so it was said, and by this method, Ānanda, it should be understood how possession has clinging as its condition. "For if, Ānanda, there were absolutely no clinging of any kind anywhere for anyone, when clinging would thus be absolutely non-existent with the cessation of clinging, would possession be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for possession - namely clinging."

108. "'Clinging has desire-and-lust as its condition', so it was said, and by this method, Ānanda, it should be understood how clinging has desire-and-lust as its condition. "For if, Ānanda, there were absolutely no desire-and-lust of any kind anywhere for anyone, when desire-and-lust would thus be absolutely non-existent with the cessation of desire-and-lust, would clinging be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for clinging, namely desire-and-lust."

109. "'Desire-and-lust has judgement as its condition', so it was said, and by this method, Ānanda, it should be understood how desire-and-lust has judgement as its condition. "For if, Ānanda, there were absolutely no judgement of any kind anywhere for anyone, when judgement would thus be absolutely non-existent with the cessation of judgement, would desire-and-lust be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for desire-and-lust, namely judgement."

110. "'Judgement has gain as its condition', so it was said, and by this method, Ānanda, it should be understood how judgement has gain as its condition. "For if, Ānanda, there were absolutely no gain of any kind anywhere for anyone, when gain would thus be absolutely non-existent with the cessation of gain, would judgement be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for judgement, namely gain."

111. "'Gain has quest as its condition', so it was said, and by this method, Ānanda, it should be understood how gain has quest as its condition. "For if, Ānanda, there were absolutely no quest of any kind anywhere for anyone, when quest would thus be absolutely non-existent with the cessation of quest, would gain be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for gain, namely quest."

112. "'Quest has craving as its condition', so it was said, and by this method, Ānanda, it should be understood how quest has craving as its condition. For if, Ānanda, there were absolutely no craving of any kind anywhere for anyone, that is - craving for sensual pleasures, craving for existence, craving for non-existence, when craving would thus be absolutely non-existent with the cessation of craving, would quest be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for quest, namely craving. Thus, Ānanda, these two phenomena, through the dyad of feeling, come to be joined in one."

113. "'Feeling has contact as its condition', so it was said, and by this method, Ānanda, it should be understood how feeling has contact as its condition. For if, Ānanda, there were absolutely no contact of any kind anywhere for anyone, that is - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, when contact would thus be absolutely non-existent with the cessation of contact, would feeling be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for feeling, namely contact."

114. "'Contact has name-and-form as its condition', so it was said, and by this method, Ānanda, it should be understood how contact has name-and-form as its condition. "If, Ānanda, those aspects, signs, marks, and synopses by which there is a description of the mentality-group were all absent, would designation-contact be discerned in the materiality-group?" "No, Venerable Sir." "If, Ānanda, those aspects, signs, marks, and synopses by which there is a description of the materiality-group were all absent... etc... would impingement-contact be discerned in the mentality-group?" "No, Venerable Sir." "If, Ānanda, those aspects... etc... by which there is a description of both the mentality-group and the materiality-group were all absent... etc... would either designation-contact or impingement-contact be discerned?" "No, Venerable Sir." "If, Ānanda, those aspects... etc... by which there is a description of name-and-form were all absent... etc... would contact be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for contact, namely name-and-form."

115. "'Name-and-form has consciousness as its condition', so it was said, and by this method, Ānanda, it should be understood how name-and-form has consciousness as its condition. For if, Ānanda, consciousness were not to descend into the mother's womb, would name-and-form take shape in the mother's womb?" "No, Venerable Sir." "If, Ānanda, after descending into the mother's womb, consciousness were to depart, would name-and-form be generated into this state of being?" "No, Venerable Sir." "If, Ānanda, consciousness were to be cut off in a young boy or girl, would name-and-form grow, increase, and reach fullness?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for name-and-form - namely consciousness."

116. "'Consciousness has name-and-form as its condition', so it was said, and by this method, Ānanda, it should be understood how consciousness has name-and-form as its condition. For if, Ānanda, consciousness were not to gain a footing in name-and-form, would future birth, aging-and-death, and the origination of suffering be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for consciousness, namely name-and-form. It is to this extent, Ānanda, that one may be born, age, die, pass away, and be reborn. It is to this extent that there is a pathway for designation, a pathway for language, a pathway for description, a sphere for wisdom, the round turns for the manifestation of this state of being, that is to say: name-and-form together with consciousness persists in mutual conditionality.

Description of Self

117. "And to what extent, Ānanda, does one proclaiming a self proclaim it? Either, Ānanda, proclaiming a limited self with form, one proclaims: 'My self has form and is limited.' Or, Ānanda, proclaiming an infinite self with form, one proclaims: 'My self has form and is infinite.' Or, Ānanda, proclaiming a limited formless self, one proclaims: 'My self is formless and limited.' Or, Ānanda, proclaiming an infinite formless self, one proclaims: 'My self is formless and infinite.'

118. "There, Ānanda, one who proclaims a limited self with form. Either one proclaims a limited self with form at present, or one proclaims a limited self with form for the future, or one thinks 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of limited self with form lies latent within.

"There, Ānanda, one who proclaims an infinite self with form. Either one proclaims an infinite self with form at present, or one proclaims an infinite self with form for the future, or one thinks 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of infinite self with form lies latent within.

"There, Ānanda, one who proclaims a limited formless self. Either one proclaims a limited formless self at present, or one proclaims a limited formless self for the future, or one thinks 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of limited formless self lies latent within.

"There, Ānanda, one who proclaims an infinite formless self. Either one proclaims an infinite formless self at present, or one proclaims an infinite formless self for the future, or one thinks 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of infinite formless self lies latent within. It is to this extent, Ānanda, that one proclaiming a self proclaims it.

Non-description of Self

119. "And to what extent, Ānanda, does one not proclaiming a self not proclaim it? Either, Ānanda, not proclaiming a limited self with form, one does not proclaim: 'My self has form and is limited.' Or, Ānanda, not proclaiming an infinite self with form, one does not proclaim: 'My self has form and is infinite.' Or, Ānanda, not proclaiming a limited formless self, one does not proclaim: 'My self is formless and limited.' Or, Ānanda, not proclaiming an infinite formless self, one does not proclaim: 'My self is formless and infinite.'

120. "There, Ānanda, one who not proclaiming a limited self with form does not proclaim it. Either one does not proclaim a limited self with form at present, or one does not proclaim a limited self with form for the future, or one does not think 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of limited self with form does not lie latent within.

"There, Ānanda, one who not proclaiming an infinite self with form does not proclaim it. Either one does not proclaim an infinite self with form at present, or one does not proclaim an infinite self with form for the future, or one does not think 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of infinite self with form does not lie latent within.

"There, Ānanda, one who not proclaiming a limited formless self does not proclaim it. Either one does not proclaim a limited formless self at present, or one does not proclaim a limited formless self for the future, or one does not think 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of limited formless self does not lie latent within.

"There, Ānanda, one who not proclaiming an infinite formless self does not proclaim it. Either one does not proclaim an infinite formless self at present, or one does not proclaim an infinite formless self for the future, or one does not think 'I shall transform what is not actual into actuality.' This being so, Ānanda, it can be said that a view of infinite formless self does not lie latent within. It is to this extent, Ānanda, that one not proclaiming a self does not proclaim it.

Way of Regarding Self

121. "And to what extent, Ānanda, does one regard a self when regarding it? Either, Ānanda, regarding a self, one regards feeling as self: 'Feeling is my self.' Or, Ānanda, regarding a self, one regards: 'Feeling is not my self, my self is without experience.' Or, Ānanda, regarding a self, one regards: 'Feeling is not my self, nor is my self without experience, my self experiences, for my self is subject to feeling.'

122. "There, Ānanda, one who says thus: 'Feeling is my self', he should be addressed thus: 'Friend, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Which of these three feelings do you regard as self?' When, Ānanda, one feels a pleasant feeling, at that time one does not feel a painful feeling, nor a neither-painful-nor-pleasant feeling; at that time one feels only a pleasant feeling. When, Ānanda, one feels a painful feeling, at that time one does not feel a pleasant feeling, nor a neither-painful-nor-pleasant feeling; at that time one feels only a painful feeling. When, Ānanda, one feels a neither-painful-nor-pleasant feeling, at that time one does not feel a pleasant feeling, nor a painful feeling; at that time one feels only a neither-painful-nor-pleasant feeling.

123. "Pleasant feeling too, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Painful feeling too, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Neither-painful-nor-pleasant feeling too, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. When one experiences pleasant feeling, one thinks 'This is my self'. With the cessation of that same pleasant feeling, one thinks 'My self has disappeared'. When one experiences painful feeling, one thinks 'This is my self'. With the cessation of that same painful feeling, one thinks 'My self has disappeared'. When one experiences neither-painful-nor-pleasant feeling, one thinks 'This is my self'. With the cessation of that same neither-painful-nor-pleasant feeling, one thinks 'My self has disappeared'. Thus one who says thus regards a self even in this very life as impermanent, mixed with pleasure and pain, subject to arising and vanishing: 'Feeling is my self.' Therefore, Ānanda, for this reason this is not acceptable: to regard 'Feeling is my self'.

124. "There, Ānanda, one who says thus: 'Feeling is not my self, my self is without experience', he should be addressed thus: 'Friend, where there is absolutely nothing that is felt, would there be the thought "I am"?'" "No, Venerable Sir." "Therefore, Ānanda, for this reason this is not acceptable: to regard 'Feeling is not my self, my self is without experience'.

125. "There, Ānanda, one who says thus: 'Feeling is not my self, nor is my self without experience, my self experiences, for my self is subject to feeling.' He should be addressed thus: 'Friend, if feelings were to cease completely and totally in every way without remainder, when feeling would thus be absolutely non-existent with the cessation of feeling, would there be the thought "I am"?'" "No, Venerable Sir." "Therefore, Ānanda, for this reason this is not acceptable: to regard 'Feeling is not my self, nor is my self without experience, my self experiences, for my self is subject to feeling.'

126. When, Ānanda, a monk does not regard feeling as self, nor regards self as without experience, nor regards 'My self experiences, for my self is subject to feeling'. Not regarding thus, 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.' A monk whose mind is liberated thus, Ānanda, if someone were to say: 'The view that the Truth Finder exists after death is his view' - that would be incorrect. 'The view that the Truth Finder does not exist after death is his view' - that would be incorrect. 'The view that the Truth Finder both exists and does not exist after death is his view' - that would be incorrect. 'The view that the Truth Finder neither exists nor does not exist after death is his view' - that would be incorrect. What is the reason for this? As far as, Ānanda, there is designation, the path of designation, language, the path of language, description, the path of description, wisdom, the sphere of wisdom, the round, what turns around - the monk who is liberated by direct knowledge of all this, to say of such a monk liberated by direct knowledge 'He does not know and see is his view' - that would be incorrect.

Seven Stations for Consciousness

127. "Ānanda, there are seven stations for consciousness and two bases. Which seven? There are beings, Ānanda, with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first station for consciousness. There are beings, Ānanda, with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second station for consciousness. There are beings, Ānanda, with unity of body but diversity of perception, such as the Ābhassara deities. This is the third station for consciousness. There are beings, Ānanda, with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth station for consciousness. There are beings, Ānanda, who, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' belong to the base of the infinity of space. This is the fifth station for consciousness. There are beings, Ānanda, who, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' belong to the base of infinite consciousness. This is the sixth station for consciousness. There are beings, Ānanda, who, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' belong to the base of nothingness. This is the seventh station for consciousness. The base of non-percipient beings and the base of neither-perception-nor-non-perception are the second.

128. "There, Ānanda, regarding this first station for consciousness with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. If, Ānanda, one understands it, understands its origin, understands its disappearance, understands its gratification, understands its danger, and understands its escape, would it be proper to seek delight in it?" "No, Venerable Sir"...etc... "There, Ānanda, regarding this base of non-percipient beings. If, Ānanda, one understands it, understands its origin, understands its disappearance, understands its gratification, understands its danger, and understands its escape, would it be proper to seek delight in it?" "No, Venerable Sir." "There, Ānanda, regarding this base of neither-perception-nor-non-perception. If, Ānanda, one understands it, understands its origin, understands its disappearance, understands its gratification, understands its danger, and understands its escape, would it be proper to seek delight in it?" "No, Venerable Sir." When, Ānanda, a monk, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding these seven stations for consciousness and these two bases, is liberated through non-clinging, this monk is called, Ānanda, one liberated by wisdom.

Eight Deliverances

129. "There are these eight deliverances, Ānanda. What are the eight? One who has form sees forms; this is the first deliverance. One who perceives the formless internally sees forms externally; this is the second deliverance. One is disposed only to the beautiful; this is the third deliverance. With the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the base of the infinity of space; this is the fourth deliverance. With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' one enters and dwells in the base of infinite consciousness; this is the fifth deliverance. With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness; this is the sixth deliverance. With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception; this is the seventh deliverance. With the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling; this is the eighth deliverance. These, Ānanda, are the eight deliverances.

130. "When, Ānanda, a monk enters these eight deliverances in forward order, in reverse order, and in forward and reverse order, enters and emerges from whichever he wants, whenever he wants, for as long as he wants, and with the destruction of the taints enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life, this monk is called, Ānanda, one liberated in both respects. And Ānanda, there is no other liberation in both respects that is more excellent or more sublime than this liberation in both respects." This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Great Discourse on Causation is concluded, the second.

3.

The Great Discourse on the Final Nibbāna

131. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion King Ajātasattu of Magadha, the son of Queen Vedehī, wanted to attack the Vajjians. He speaks thus: "I shall annihilate these Vajjians who have such great spiritual power, such great might; I shall destroy the Vajjians; I shall bring calamity and disaster upon the Vajjians."

132. Then King Ajātasattu of Magadha, the son of Queen Vedehī, addressed the brahmin Vassakāra, the chief minister of Magadha: "Come, brahmin, go to the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name and ask if he is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Venerable sir, King Ajātasattu of Magadha, the son of Queen Vedehī, pays homage with his head at the Blessed One's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort.' And say this: 'Venerable sir, King Ajātasattu of Magadha, the son of Queen Vedehī, wants to attack the Vajjians. He speaks thus: "I shall annihilate these Vajjians who have such great spiritual power, such great might; I shall destroy the Vajjians; I shall bring calamity and disaster upon them."' Whatever the Blessed One explains to you, learn it well and report it back to me. For the Truth Finders do not speak falsely."

The Brahmin Vassakāra

133. "Yes, sir," the brahmin Vassakāra, the chief minister of Magadha, having replied to King Ajātasattu of Magadha, the son of Queen Vedehī, had fine carriages prepared, mounted a fine carriage, and departed from Rājagaha in the fine carriages towards Mount Vulture Peak. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and approached the Blessed One on foot; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One - "Master Gotama, King Ajātasattu of Magadha, the son of Queen Vedehī, pays homage with his head at Master Gotama's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort. Master Gotama, King Ajātasattu of Magadha, the son of Queen Vedehī, wants to attack the Vajjians. He speaks thus: 'I shall annihilate these Vajjians who have such great spiritual power, such great might; I shall destroy the Vajjians; I shall bring calamity and disaster upon them.'"

Conditions of Non-decline for Kings

134. Now on that occasion the Venerable Ānanda was standing behind the Blessed One, fanning him. Then the Blessed One addressed the Venerable Ānanda: "Have you heard, Ānanda, that the Vajjians hold frequent assemblies and meet frequently?" "I have heard this, Venerable Sir: 'The Vajjians hold frequent assemblies and meet frequently.'" "As long as, Ānanda, the Vajjians hold frequent assemblies and meet frequently, only growth is to be expected for the Vajjians, not decline.

"Have you heard, Ānanda, that the Vajjians meet in concord, disperse in concord, and conduct Vajjian affairs in concord?" "I have heard this, Venerable Sir: 'The Vajjians meet in concord, disperse in concord, and conduct Vajjian affairs in concord.'" "As long as, Ānanda, the Vajjians shall meet in concord, shall disperse in concord, and shall conduct Vajjian affairs in concord, only growth is to be expected for the Vajjians, not decline.

"Have you heard, Ānanda, that the Vajjians do not decree what has not been decreed, do not abolish what has been decreed, and proceed according to the ancient Vajjian principles as they have been decreed?" "I have heard this, Venerable Sir: 'The Vajjians do not decree what has not been decreed, do not abolish what has been decreed, and proceed according to the ancient Vajjian principles as they have been decreed.'" "As long as, Ānanda, the Vajjians shall not decree what has not been decreed, shall not abolish what has been decreed, and shall proceed according to the ancient Vajjian principles as they have been decreed, only growth is to be expected for the Vajjians, not decline.

"Have you heard, Ānanda, that the Vajjians honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to?" "I have heard this, Venerable Sir: 'The Vajjians honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to.'" "As long as, Ānanda, the Vajjians shall honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to, only growth is to be expected for the Vajjians, not decline.

"Have you heard, Ānanda, that the Vajjians do not forcibly abduct and make the women and girls of good families live with them?" "I have heard this, Venerable Sir: 'The Vajjians do not forcibly abduct and make the women and girls of good families live with them.'" "As long as, Ānanda, the Vajjians do not forcibly abduct and make the women and girls of good families live with them, only growth is to be expected for the Vajjians, not decline.

"Have you heard, Ānanda, that the Vajjians

"The Vajjians honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and do not neglect the righteous offerings previously given and previously made to them?" "I have heard this, Venerable Sir: 'The Vajjians honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and do not neglect the righteous offerings previously given and previously made to them.'" "As long as, Ānanda, the Vajjians shall honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and shall not neglect the righteous offerings previously given and previously made to them, only growth is to be expected for the Vajjians, not decline.

"Have you heard, Ānanda, that the Vajjians have properly arranged righteous protection, defence, and guard for the Arahants, so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm?" "I have heard this, Venerable Sir: 'The Vajjians have properly arranged righteous protection, defence, and guard for the Arahants, so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm.'" "As long as, Ānanda, the Vajjians shall maintain properly arranged righteous protection, defence, and guard for the Arahants, so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm, only growth is to be expected for the Vajjians, Ānanda, not decline."

135. Then the Blessed One addressed the brahmin Vassakāra, the chief minister of Magadha - "On one occasion, brahmin, I was dwelling at Vesālī at the Sārandada shrine. There I taught these seven principles of non-decline to the Vajjians. As long as, brahmin, these seven principles of non-decline shall endure among the Vajjians, and the Vajjians shall be seen to follow these seven principles of non-decline, only growth is to be expected for the Vajjians, not decline."

When this was said, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One - "Master Gotama, when the Vajjians are endowed with even one of these principles of non-decline, only growth is to be expected for them, not decline. What then to say about seven principles of non-decline? Master Gotama, the Vajjians cannot be overcome by King Ajātasattu of Magadha, the son of Queen Vedehī, in battle, except through diplomacy or through creating dissension. Well now, Master Gotama, we must go. We have many duties and many things to do." "Now is the time you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and approved of the Blessed One's words, rose from his seat and departed.

Principles of Non-decline for Monks

136. Then, when the brahmin Vassakāra, the chief minister of Magadha had just left, the Blessed One addressed the Venerable Ānanda: "Go, Ānanda, gather in the assembly hall all the monks who are dwelling in dependence on Rājagaha." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, having gathered in the assembly hall all the monks who were dwelling in dependence on Rājagaha, he approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the Venerable Ānanda said this to the Blessed One - "The Community of monks has assembled, Venerable Sir. Now is the time you think fit, Venerable Sir."

Then the Blessed One rose from his seat and went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, I shall teach you seven principles of non-decline. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"As long as, monks, the monks hold frequent assemblies and meet frequently, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall meet in concord, shall disperse in concord, and shall conduct Community affairs in concord, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not decree what has not been decreed, shall not abolish what has been decreed, and shall proceed according to the training rules as they have been decreed, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall honour, respect, esteem, and worship those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, and think they should be listened to, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not come under the power of craving that leads to renewed existence, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall maintain a desire for forest lodgings, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall each individually establish mindfulness - 'so that virtuous fellow monks who have not yet come might come, and virtuous fellow monks who have come might dwell at ease.' Only growth is to be expected for the monks, not decline.

"As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline, only growth is to be expected for the monks, not decline.

137. "Monks, I shall teach you seven more principles of non-decline. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"As long as, monks, the monks shall not delight in work, shall not find pleasure in work, shall not be devoted to delighting in work, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not delight in gossip, shall not find pleasure in gossip, shall not be devoted to delighting in gossip, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not delight in sleep, shall not find pleasure in sleep, shall not be devoted to delighting in sleep, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not delight in society, shall not find pleasure in society, shall not be devoted to delighting in society, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not have evil desires, shall not come under the power of evil desires, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not have evil friends, evil companions, evil associates, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall not come to a stop midway after achieving some minor distinction, only growth is to be expected for the monks, not decline.

"As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline, only growth is to be expected for the monks, not decline.

138. "Monks, I shall teach you seven more principles of non-decline...etc... "As long as, monks, the monks shall have faith...etc... shall have moral shame... shall have fear of wrongdoing... shall be learned... shall be energetic... shall be mindful... shall be wise, only growth is to be expected for the monks, not decline. "As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline, only growth is to be expected for the monks, not decline.

139. "Monks, I shall teach you seven more principles of non-decline. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"As long as, monks, the monks shall develop the enlightenment factor of mindfulness...etc... shall develop the enlightenment factor of investigation-of-states... shall develop the enlightenment factor of energy... shall develop the enlightenment factor of rapture... shall develop the enlightenment factor of tranquillity... shall develop the enlightenment factor of concentration... shall develop the enlightenment factor of equanimity, only growth is to be expected for the monks, not decline.

"As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline, only growth is to be expected for the monks, not decline.

140. "Monks, I shall teach you seven more principles of non-decline. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"As long as, monks, the monks shall develop the perception of impermanence...etc... shall develop the perception of non-self... shall develop the perception of the foul... shall develop the perception of danger... shall develop the perception of abandoning... shall develop the perception of dispassion... shall develop the perception of cessation, only growth is to be expected for the monks, not decline.

"As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline, only growth is to be expected for the monks, not decline.

141. "Monks, I shall teach you six principles of non-decline. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"As long as, monks, the monks shall maintain bodily acts of friendliness towards their fellow monks both openly and in private, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall maintain verbal acts of friendliness...etc... shall maintain mental acts of friendliness towards their fellow monks both openly and in private, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall share with their virtuous fellow monks whatever righteous gains they receive, even the contents of their alms bowls, and shall use them in common, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall live in accordance with their fellow monks, both openly and in private, in virtues that are unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, untarnished, and conducive to concentration, only growth is to be expected for the monks, not decline.

"As long as, monks, the monks shall live in accordance with their fellow monks, both openly and in private, in that noble and emancipating view which leads one who acts accordingly to the complete destruction of suffering, only growth is to be expected for the monks, not decline.

"As long as, monks, these six principles of non-decline shall endure among the monks, and the monks shall be seen to follow these six principles of non-decline, only growth is to be expected for the monks, not decline."

142. There the Blessed One, while dwelling at Rājagaha on Vulture Peak Mountain, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

143. Then the Blessed One, having stayed at Rājagaha as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to Ambalaṭṭhikā." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Ambalaṭṭhikā together with a large Community of monks. There the Blessed One dwelt at Ambalaṭṭhikā in the royal rest-house. There too the Blessed One, while dwelling at Ambalaṭṭhikā in the royal rest-house, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

144. Then the Blessed One, having stayed at Ambalaṭṭhikā as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to Nāḷanda." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Nāḷanda together with a large Community of monks. There the Blessed One dwelt at Nāḷanda in Pāvārika's mango grove.

Sāriputta's Lion's Roar

145. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Such is my confidence, Venerable Sir, in the Blessed One; there has not been, there will not be, and there is not now any other ascetic or brahmin more knowledgeable than the Blessed One with regard to enlightenment." "Lofty indeed, Sāriputta, is this bull-like speech you have spoken, this categorical assertion, this lion's roar - 'Such is my confidence, Venerable Sir, in the Blessed One; there has not been, there will not be, and there is not now any other ascetic or brahmin more knowledgeable than the Blessed One with regard to enlightenment.'

"What, Sāriputta, of those who were Arahants, Perfectly Enlightened Ones in the past, have you encompassed all those Blessed Ones' minds with your mind to know - 'Such was their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.' "No, Venerable Sir."

"What, Sāriputta, of those who will be Arahants, Perfectly Enlightened Ones in the future, have you encompassed all those Blessed Ones' minds with your mind to know - 'Such will be their virtue, such their qualities, such their wisdom, such their dwelling, such will be the liberation of those Blessed Ones.' "No, Venerable Sir."

"What, Sāriputta, have you encompassed my mind with your mind - I who am now an Arahant, a Perfectly Enlightened One - to know - "Such was the virtue of the Blessed One, such were his qualities, such his wisdom, such his dwelling, such was the liberation of the Blessed One?" "No, Venerable Sir."

"Here indeed, Sāriputta, you do not have knowledge of the minds of past, future, and present Arahants, Perfectly Enlightened Ones. "Then why, Sāriputta, have you spoken this lofty bull-like speech, made this categorical assertion, roared this lion's roar - 'Such is my confidence, Venerable Sir, in the Blessed One; there has not been, there will not be, and there is not now any other ascetic or brahmin more knowledgeable than the Blessed One with regard to enlightenment'?"

146. "Indeed, Venerable Sir, I do not have knowledge of the minds of past, future, and present Arahants, Perfectly Enlightened Ones, but I understand the method of inference. Just as, Venerable Sir, a king's frontier fortress has strong ramparts and strong walls and gates with a single gate, and there would be a gatekeeper who is wise, intelligent, and astute, who keeps out strangers and admits those he knows. While walking along the path around that fortress, he would not see any gap or opening in the wall, not even one large enough for a cat to slip through. He would think thus - 'Whatever gross living beings enter or leave this fortress, all of them enter or leave through this very gate.' Just so, Venerable Sir, I understand the method of inference - 'Those, Venerable Sir, who in the past were Arahants, Perfectly Enlightened Ones, all those Blessed Ones, having abandoned the five hindrances, corruptions of the mind that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, awakened to unsurpassed perfect enlightenment. And those, Venerable Sir, who in the future will be Arahants, Perfectly Enlightened Ones, all those Blessed Ones, having abandoned the five hindrances, corruptions of the mind that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, will awaken to unsurpassed perfect enlightenment. And the Blessed One too, Venerable Sir, who is now an Arahant, a Perfectly Enlightened One, having abandoned the five hindrances, corruptions of the mind that weaken wisdom, with mind well established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, has awakened to unsurpassed perfect enlightenment.'"

147. There too the Blessed One, while dwelling at Nāḷanda in Pāvārika's mango grove, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

The Dangers of Being Unvirtuous

148. Then the Blessed One, having stayed at Nāḷanda as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to Pāṭaligāma." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Pāṭaligāma together with a large Community of monks. The lay followers of Pāṭaligāma heard: "The Blessed One has arrived at Pāṭaligāma." Then the lay followers of Pāṭaligāma approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the lay followers of Pāṭaligāma said this to the Blessed One: "Please, Venerable Sir, let the Blessed One consent to stay at the rest-house." The Blessed One consented by remaining silent. Then the lay followers of Pāṭaligāma, having understood the Blessed One's acceptance, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the rest-house; having approached, having completely spread the rest-house with coverings, having prepared the seats, having set up a water vessel, having lit an oil lamp, they approached the Blessed One, and having approached, paid homage to the Blessed One and stood to one side. Standing to one side, the lay followers of Pāṭaligāma said this to the Blessed One: "The rest-house has been completely spread with coverings, Venerable Sir, the seats have been prepared, the water vessel has been set up, the oil lamp has been lit; Now is the time you think fit, Venerable Sir." Then the Blessed One in the evening, having dressed and taking his bowl and robe, went together with the Community of monks to the rest-house; having approached, having washed his feet, having entered the rest-house, sat down against the middle pillar facing east. The Community of monks too, having washed their feet, having entered the rest-house, sat down against the western wall facing east with the Blessed One in front of them. The lay followers of Pāṭaligāma too, having washed their feet, having entered the rest-house, sat down against the eastern wall facing west with the Blessed One in front of them.

149. Then the Blessed One addressed the lay followers of Pāṭaligāma: "Householders, there are these five dangers for one who is immoral, who has failed in virtuous behaviour. What are the five? Here, householders, one who is immoral, who has failed in virtuous behaviour, encounters great loss of wealth due to heedlessness. This is the first danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, for one who is immoral, who has failed in virtuous behaviour, an evil reputation spreads. This is the second danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, when one who is immoral, who has failed in virtuous behaviour approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches lacking in confidence, confused. This is the third danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, one who is immoral, who has failed in virtuous behaviour dies confused. This is the fourth danger for one who is immoral, who has failed in virtuous behaviour.

"And furthermore, householders, one who is immoral, who has failed in virtuous behaviour, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. This is the fifth danger for one who is immoral, who has failed in virtuous behaviour. Householders, these are the five dangers for one who is immoral, who has failed in virtuous behaviour.

Benefits of One Who is Virtuous

150. "Householders, there are these five benefits for one who is virtuous, who has accomplished virtue. What are the five? Here, householders, one who is virtuous, accomplished in virtue, through diligence acquires a great mass of wealth. This is the first benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, for one who is virtuous, accomplished in virtue, a good reputation spreads. This is the second benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, when one who is virtuous, accomplished in virtue approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches confidently, not abashed. This is the third benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, one who is virtuous, accomplished in virtue, dies unconfused. This is the fourth benefit for one who is virtuous, who has accomplished virtue.

"And furthermore, householders, one who is virtuous, accomplished in virtue, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. This is the fifth benefit for one who is virtuous, who has accomplished virtue. "Householders, these are the five benefits for one who is virtuous, who has accomplished virtue."

151. Then the Blessed One, having instructed, inspired, uplifted and gladdened the lay followers of Pāṭaligāma with a talk on the Teaching for much of the night, dismissed them: "The night is far spent, householders. Now is the time you think fit." "Yes, Venerable Sir," the lay followers of Pāṭaligāma replied to the Blessed One and, having risen from their seats, paid homage to the Blessed One, circumambulated him, and departed. Then, soon after the lay followers of Pāṭaligāma had left, the Blessed One entered an empty dwelling.

The Building of Pāṭaliputta City

152. Now on that occasion the chief ministers of Magadha, Sunidha and Vassakāra, were building a city at Pāṭaligāma to repel the Vajjians. At that time many deities, in their thousands, were taking possession of sites in Pāṭaligāma. In the area where powerful deities take possession of sites, there the minds of powerful kings and royal ministers incline to build their residences. In the area where middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build their residences. In the area where low deities take possession of sites, there the minds of low kings and royal ministers incline to build their residences. The Blessed One saw with the divine eye, which is purified and surpasses the human, those deities, in their thousands, taking possession of sites in Pāṭaligāma. Then the Blessed One rose at dawn and addressed the Venerable Ānanda: "Who, Ānanda, is building a city at Pāṭaligāma?" "The chief ministers of Magadha, Sunidha and Vassakāra, Venerable Sir, are building a city at Pāṭaligāma to repel the Vajjians." "Just as if they had consulted with the Tāvatiṃsa deities, Ānanda, even so the chief ministers of Magadha, Sunidha and Vassakāra, are building a city at Pāṭaligāma to repel the Vajjians. Here, Ānanda, I saw with the divine eye, which is purified and surpasses the human, many deities, in their thousands, taking possession of sites in Pāṭaligāma. In the area where powerful deities take possession of sites, Ānanda, there the minds of powerful kings and royal ministers incline to build their residences. In the area where middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build their residences. In the area where low deities take possession of sites, there the minds of low kings and royal ministers incline to build their residences. As far as the noble sphere extends, Ānanda, as far as merchants' routes reach, this will be the chief city, Pāṭaliputta, a centre for the exchange of goods. Three dangers, Ānanda, will befall Pāṭaliputta - from fire, from water, or from internal discord."

153. Then Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One; having approached, they exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said this to the Blessed One - "May Master Gotama together with the Community of monks accept our invitation for today's meal." The Blessed One consented by remaining silent. Then Sunidha and Vassakāra, the chief ministers of Magadha, having understood the Blessed One's acceptance, went to their own residence; having approached, having had excellent food, both hard and soft, prepared in their own residence, they had the time announced to the Blessed One - "It is time, Master Gotama, the meal is ready."

Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of Sunidha and Vassakāra, the chief ministers of Magadha; having approached, he sat down on the prepared seat. Then Sunidha and Vassakāra, the chief ministers of Magadha, served and satisfied with their own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then Sunidha and Vassakāra, the chief ministers of Magadha, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. When Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One expressed his appreciation with these verses:

Then the Blessed One, having expressed his appreciation to Sunidha and Vassakāra, the chief ministers of Magadha, with these verses, rose from his seat and departed.

154. Now on that occasion Sunidha and Vassakāra, the chief ministers of Magadha, were following close behind the Blessed One - "The gate through which the ascetic Gotama departs today will be named the Gotama Gate. The ford by which he crosses the River Ganges will be named the Gotama Ford." Then the gate through which the Blessed One departed became known as the Gotama Gate. Then the Blessed One approached the River Ganges. Now on that occasion the River Ganges was full and overflowing, with water level even with the banks, so that a crow could drink from it. Some people were seeking boats, some were seeking rafts, and some were binding together floats, wishing to cross from this shore to the far shore. Then the Blessed One - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the near shore of the River Ganges and reappeared on the far shore together with the Community of monks. The Blessed One saw those people, some seeking boats, some seeking rafts, and some binding together floats, wishing to cross from this shore to the far shore. Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

First recitation section.

Talk on the Noble Truths

155. Then the Blessed One addressed the Venerable Ānanda: "Come, Ānanda, let us go to Koṭigāma." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Koṭigāma together with a large Community of monks. There the Blessed One dwelt at Koṭigāma. There the Blessed One addressed the monks:

"Monks, because of not understanding and not penetrating the Four Noble Truths, both you and I have wandered and roamed through this long course of saṃsāra. Of which four? Monks, because of not understanding and not penetrating the noble truth of suffering, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating the noble truth of the origin of suffering, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating the noble truth of the cessation of suffering, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating the noble truth of the way leading to the cessation of suffering, both you and I have wandered and roamed through this long course of saṃsāra. Monks, this noble truth of suffering has been understood and penetrated, the noble truth of the origin of suffering has been understood and penetrated, the noble truth of the cessation of suffering has been understood and penetrated, the noble truth of the way leading to the cessation of suffering has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been destroyed, there is now no more renewed existence. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

There too the Blessed One, while dwelling at Koṭigāma, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

Destined for Enlightenment with no Return

156. Then the Blessed One, having stayed at Koṭigāma as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us approach Nātika." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Nātika together with a large Community of monks. There too the Blessed One dwelt at Nātika in the Brick Hall. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, the monk named Sāḷha has died in Nātika, what is his destination, what is his future state? Venerable Sir, the nun named Nandā has died in Nātika, what is her destination, what is her future state? Venerable Sir, the male lay follower named Sudatta has died in Nātika, what is his destination, what is his future state? Venerable Sir, the female lay follower named Sujātā has died in Nātika, what is her destination, what is her future state? Venerable Sir, the male lay follower named Kukkuṭa has died in Nātika, what is his destination, what is his future state? Venerable Sir, the male lay follower named Kāḷimba...etc... Venerable Sir, the male lay follower named Nikaṭa... Venerable Sir, the male lay follower named Kaṭissaha... Venerable Sir, the male lay follower named Tuṭṭha... Venerable Sir, the male lay follower named Santuṭṭha... Venerable Sir, the male lay follower named Bhadda... Venerable Sir, the male lay follower named Subhadda has died in Nātika, what is his destination, what is his future state?"

157. "Ānanda, the monk Sāḷha, with the destruction of the taints, entered and dwelt in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. "Ānanda, the nun Nandā, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world. "Ānanda, the male lay follower Sudatta, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, became a once-returner, coming back to this world only once more to make an end of suffering. "Ānanda, the female lay follower Sujātā, with the utter destruction of three fetters, became a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. "Ānanda, the male lay follower Kukkuṭa, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world. "Ānanda, the male lay follower Kāḷimba...etc... "Ānanda, the male lay follower Nikaṭa... "Ānanda, the male lay follower Kaṭissaha... "Ānanda, the male lay follower Tuṭṭha... "Ānanda, the male lay follower Santuṭṭha... "Ānanda, the male lay follower Bhadda... "Ānanda, the male lay follower Subhadda, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world. "Ānanda, more than fifty male lay followers in Nātika who died, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and were of a nature not to return from that world. "Ānanda, more than ninety male lay followers in Nātika who died, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, became once-returners, coming back to this world only once more to make an end of suffering. "Ānanda, more than five hundred male lay followers in Nātika who died, with the utter destruction of three fetters, became stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.

The Mirror of the Teaching Exposition

158. "It is not wonderful, Ānanda, that one who has become human should die. But if you come to the Truth Finder and ask about this matter every time someone dies, this is harming to the Truth Finder. Therefore, Ānanda, I shall teach a method of exposition called the mirror of Teaching, possessed of which a noble disciple, if he so desires, can 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.'

159. "And what, Ānanda, is that mirror of Teaching, that method of exposition, possessed of which a noble disciple, if he so desires, can 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'?

"Here, Ānanda, 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.

"This, Ānanda, is that mirror of Teaching, that method of exposition, possessed of which a noble disciple, if he so desires, can 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.'

There too the Blessed One, while dwelling at Nātika in the Brick Hall, often gave this Teaching talk to the monks:

"Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

160. Then the Blessed One, having stayed at Nātika as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to Vesālī." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Vesālī together with a large Community of monks. There the Blessed One dwelt at Vesālī in Ambapālī's Grove. There the Blessed One addressed the monks:

"Monks, a monk should dwell mindful and clearly comprehending. This is our instruction to you. And how, monks, is a monk mindful? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Contemplating feelings in feelings... etc... Contemplating mind in mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, monks, is how a monk is mindful.

"And how, monks, is a monk clearly comprehending? Here, monks, a monk acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. This, monks, is how a monk is clearly comprehending. "Monks, a monk should dwell mindful and clearly comprehending. This is our instruction to you."

Ambapālī the Courtesan

161. The courtesan Ambapālī heard: "The Blessed One has arrived at Vesālī and is dwelling in my mango grove at Vesālī." Then the courtesan Ambapālī had fine carriages prepared, mounted a fine carriage, and departed from Vesālī in the fine carriages. She went towards her own monastery. Having gone by vehicle as far as the ground was passable for vehicles, she dismounted from the vehicle and approached the Blessed One on foot; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One instructed, inspired, roused and gladdened the courtesan Ambapālī with a Teaching talk. Then the courtesan Ambapālī, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, said this to the Blessed One: "May the Blessed One together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then the courtesan Ambapālī, having understood the Blessed One's acceptance, rose from her seat, paid homage to the Blessed One, circumambulated him, and departed.

The Licchavīs of Vesālī heard: "The Blessed One has arrived at Vesālī and is dwelling in Ambapālī's Grove at Vesālī." Then those Licchavis had fine carriages prepared, mounted the fine carriages, and departed from Vesālī in the fine carriages. Among them, some Licchavis were blue, with blue complexions, blue clothes, and blue ornaments; some Licchavis were yellow, with yellow complexions, yellow clothes, and yellow ornaments; some Licchavis were red, with red complexions, red clothes, and red ornaments; some Licchavis were white, with white complexions, white clothes, and white ornaments. Then the courtesan Ambapālī made her axle crash with the axle, wheel with wheel, yoke with yoke of the young Licchavis. Then those Licchavis said this to the courtesan Ambapālī - "Why, dear Ambapālī, did you make your axle crash with the axle, wheel with wheel, yoke with yoke of the young Licchavis?" "Indeed, young masters, I have invited the Blessed One together with the Community of monks for tomorrow's meal." "Dear Ambapālī, give up this meal for a hundred thousand." "Young masters, even if you were to give me Vesālī with all its revenue, I would not give up this meal." Then those Licchavis snapped their fingers - "We have indeed been beaten by the mango girl! We have indeed been beaten by the mango girl!"

Then those Licchavis proceeded towards Ambapālī's Grove. The Blessed One saw those Licchavis coming from afar. Having seen them, he addressed the monks: "Monks, those monks who have never seen the Tāvatiṃsa deities, look at the assembly of Licchavis; observe, monks, the assembly of Licchavis; gaze upon, monks, the assembly of Licchavis - it is similar to the Tāvatiṃsa deities." Then those Licchavis, having gone by vehicle as far as the ground was passable for vehicles, dismounted from their vehicles and approached the Blessed One on foot; having approached, they paid homage to the Blessed One and sat down to one side. When those Licchavis were seated to one side, the Blessed One instructed, inspired, roused and gladdened them with a Teaching talk. Then those Licchavis, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, said this to the Blessed One: "May the Blessed One together with the Community of monks accept our invitation for tomorrow's meal." Then the Blessed One said this to those Licchavis: "I have already accepted an invitation for tomorrow's meal from the courtesan Ambapālī." Then those Licchavis snapped their fingers - "We have indeed been beaten by the mango girl! We have indeed been beaten by the mango girl!" Then those Licchavis, having delighted in and approved of the Blessed One's words, rose from their seats, paid homage to the Blessed One, circumambulated him, and departed.

162. Then the courtesan Ambapālī, when that night had passed, had excellent food, both hard and soft, prepared in her own park and had the time announced to the Blessed One - "It is time, Venerable Sir, the meal is ready." Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of the courtesan Ambapālī; having approached, he sat down on the prepared seat. Then the courtesan Ambapālī served and satisfied with her own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then the courtesan Ambapālī, when the Blessed One had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. Seated to one side, the courtesan Ambapālī said this to the Blessed One - "I give this park, Venerable Sir, to the Community of monks with the Buddha at its head." The Blessed One accepted the park. Then the Blessed One, having instructed, inspired, uplifted and gladdened the courtesan Ambapālī with a talk on the Teaching, rose from his seat and departed. There too the Blessed One, while dwelling at Vesālī in Ambapālī's Grove, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

The Rains-residence at Beluva Village

163. Then the Blessed One, having stayed at Ambapālī's Grove as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to the village of Veḷuva." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to the village of Veḷuva together with a large Community of monks. There the Blessed One dwelt at the village of Veḷuva. There the Blessed One addressed the monks: "Come, monks, enter the rains retreat around Vesālī wherever you have friends, acquaintances, and companions. I shall enter the rains retreat right here at the village of Veḷuva." "Yes, Venerable Sir," those monks replied to the Blessed One and entered the rains retreat around Vesālī wherever they had friends, acquaintances, and companions. The Blessed One, however, entered the rains retreat right there at the village of Veḷuva.

164. Then, when the Blessed One had entered the Rains Retreat, a severe affliction arose, bringing intense feelings close to death. The Blessed One endured them mindfully and with clear comprehension, without becoming distressed. Then this occurred to the Blessed One - "It would not be suitable for me to attain final Nibbāna without addressing my attendants and without taking leave of the Community of monks. What if I were to suppress this affliction by energy and dwell having determined the life-formation?" Then the Blessed One, having suppressed that affliction by energy, dwelt having determined the life-formation. Then that affliction of the Blessed One subsided. Then the Blessed One, having recovered from the illness, soon after rising from the illness, came out from the dwelling and sat down on the prepared seat in the shade of the dwelling. 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 - "I see that the Blessed One is comfortable; I see that the Blessed One is getting better, but because of the Blessed One's illness, my body became as if drugged. The directions were not clear to me; The Teachings did not appear clear to me due to the Blessed One's illness, but, Venerable Sir, I had this much consolation - 'The Blessed One will not attain final Nibbāna until the Blessed One has made some statement concerning the Community of monks.'"

165. "But what, Ānanda, does the Community of monks expect from me? I have taught the Teaching, Ānanda, making no distinction between inner and outer. There is no teacher's closed fist in the Truth Finder regarding Teachings. If anyone, Ānanda, should think thus: 'I will lead the Community of monks' or 'The Community of monks is under my direction', he would be the one who should make some statement concerning the Community of monks. But the Truth Finder, Ānanda, does not think thus: 'I will lead the Community of monks' or 'The Community of monks is under my direction'. Why should the Truth Finder make any statement concerning the Community of monks? Now I, Ānanda, am old, aged, elderly, advanced in years and have reached the final stage of life. My age is turning eighty. Just as, Ānanda, an old cart is kept going by being held together with straps, even so, Ānanda, I think the Truth Finder's body is kept going by being held together. When, Ānanda, the Truth Finder by not attending to any signs, and with the cessation of certain feelings, enters and dwells in the signless concentration of mind, at that time, Ānanda, the Truth Finder's body is more comfortable. Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge. And how, Ānanda, does a monk dwell with himself as an island, with himself as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge? Here, Ānanda, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, Ānanda, is how a monk dwells with himself as an island, with himself as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge. Those, Ānanda, who now or after my passing away dwell with themselves as an island, with themselves as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge - those monks of mine, Ānanda, who are desirous of training will be the highest."

The second recitation section.

Talk on Signs and Light

166. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. Having walked for alms in Vesālī and returned from the alms round after the meal, he addressed the Venerable Ānanda: "Take a sitting cloth, Ānanda, we will go to the Cāpāla Shrine for the day's abiding." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, taking the sitting cloth, followed behind the Blessed One. Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the prepared seat. The Venerable Ānanda too, having paid homage to the Blessed One, sat down to one side.

167. When the Venerable Ānanda was seated to one side, the Blessed One said this to him - "Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Sattamba Shrine, delightful is the Bahuputta Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon." Even though the Blessed One was making such an obvious hint, giving such an obvious sign, the Venerable Ānanda was unable to penetrate it; he did not implore the Blessed One: "Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans," for his mind was possessed by Māra. For the second time, the Blessed One...etc... For the third time, the Blessed One addressed the Venerable Ānanda: "Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Sattamba Shrine, delightful is the Bahuputta Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon." Even though the Blessed One was making such an obvious hint, giving such an obvious sign, the Venerable Ānanda was unable to penetrate it; he did not implore the Blessed One: "Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans," for his mind was possessed by Māra. Then the Blessed One addressed the Venerable Ānanda: "Go now, Ānanda, at a time you think fit." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, having risen from his seat, paid homage to the Blessed One, circumambulated him, and sat down at the foot of a tree not far away.

Māra's Request

168. Then Māra the Evil One, not long after the Venerable Ānanda had left, approached the Blessed One; having approached, he stood to one side. Standing to one side, Māra the Evil One said this to the Blessed One - "Let the Blessed One now attain final Nibbāna, Venerable Sir, let the Fortunate One attain final Nibbāna, it is now time, Venerable Sir, for the Blessed One's final Nibbāna. For this was said, Venerable Sir, by the Blessed One - 'I will not attain final Nibbāna, Evil One, until my monk disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.' But now, Venerable Sir, the Blessed One's monk disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, teach the Teaching with its wonders. Let the Blessed One now attain final Nibbāna, Venerable Sir, let the Fortunate One attain final Nibbāna, it is now time, Venerable Sir, for the Blessed One's final Nibbāna.

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

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

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

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

When this was said, the Blessed One said this to Māra the Evil One - "Be at ease, Evil One, it won't be long until the Truth Finder's final Nibbāna. After the passing of three months from now, the Truth Finder will attain final Nibbāna."

Relinquishing the Life-formation

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

The Cause of the Great Earthquake

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

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

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

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

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

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

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

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

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

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

Eight Assemblies

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

Eight Bases for Transcendence

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

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

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

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

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

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

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

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

Eight Deliverances

174. "There are these eight deliverances, Ānanda. What are the eight? One who has form sees forms; this is the first deliverance. One who perceives the formless internally sees forms externally; this is the second deliverance. One is disposed only to the beautiful; this is the third deliverance. With the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the base of the infinity of space; this is the fourth deliverance. With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' one enters and dwells in the base of infinite consciousness; this is the fifth deliverance. With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness; this is the sixth deliverance. With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception; This is the seventh deliverance. With the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling; this is the eighth deliverance. These, Ānanda, are the eight deliverances.

175. "On one occasion, Ānanda, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Then, Ānanda, Māra the Evil One approached me; having approached, he stood to one side. Standing to one side, Ānanda, Māra the Evil One said this to me - 'Let the Blessed One now attain final Nibbāna; let the Fortunate One attain final Nibbāna, it is now time, Venerable Sir, for the Blessed One's final Nibbāna.' When this was said, Ānanda, I said this to Māra the Evil One -

'I will not attain final Nibbāna, Evil One, until my monk disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.

'I will not attain final Nibbāna, Evil One, until my nun disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.

'I will not attain final Nibbāna, Evil One, until my male lay follower disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.

'I will not attain final Nibbāna, Evil One, until my female lay follower disciples are competent, disciplined, confident, learned, upholders of the Teaching, practising in accordance with the Teaching, practising correctly, living in accordance with the Teaching, who having mastered their own teacher's doctrine, will explain, teach, make known, establish, reveal, analyse and make clear, having thoroughly refuted with good reason any opposing doctrines that have arisen, will teach the Teaching with its wonders.

'I will not attain final Nibbāna, Evil One, until this holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings.'

176. "Just now, Ānanda, today at the Cāpāla shrine, Māra the Evil One approached me; having approached, he stood to one side. Standing to one side, Ānanda, Māra the Evil One said this to me - 'Let the Blessed One now attain final Nibbāna, Venerable Sir, let the Fortunate One attain final Nibbāna, it is now time, Venerable Sir, for the Blessed One's final Nibbāna. For this was said, Venerable Sir, by the Blessed One - "I will not attain final Nibbāna, Evil One, until my monk disciples are...etc... until my nun disciples are...etc... until my male lay follower disciples are...etc... until my female lay follower disciples are...etc... until this holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings." But now, Venerable Sir, the Blessed One's holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings. Let the Blessed One now attain final Nibbāna, Venerable Sir, let the Fortunate One attain final Nibbāna, it is now time, Venerable Sir, for the Blessed One's final Nibbāna.'

177. When this was said, Ānanda, I said this to Māra the Evil One - "Be at ease, Evil One, it won't be long until the Truth Finder's final Nibbāna. After the passing of three months from now, the Truth Finder will attain final Nibbāna." Just now, Ānanda, today at the Cāpāla shrine, the Truth Finder, mindful and clearly comprehending, has relinquished the life-formation."

The Talk on Ānanda's Request

178. When this was said, the Venerable Ānanda said this to the Blessed One - "Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans."

"Enough now, Ānanda. "Do not entreat the Truth Finder, Ānanda, it is now not the time to entreat the Truth Finder." For the second time, the Venerable Ānanda... etc... For the third time, the Venerable Ānanda said this to the Blessed One - "Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans."

"Do you have faith, Ānanda, in the Truth Finder's enlightenment?" "Yes, Venerable Sir." "Then why, Ānanda, did you pressure the Truth Finder three times?" "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon.'" "Do you have faith, Ānanda?" "Yes, Venerable Sir." "Therefore, Ānanda, yours is the mistake, yours is the fault, in that when the Truth Finder was making such an obvious hint, giving such an obvious sign, you were unable to penetrate it and did not beseech the Truth Finder: 'Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.' If you, Ānanda, had beseeched the Truth Finder, he would have rejected your words twice but would have accepted on the third time. Therefore, Ānanda, yours is the mistake, yours is the fault.

179. "On one occasion, Ānanda, I was dwelling at Rājagaha on Vulture Peak Mountain. There too, Ānanda, I addressed you: 'Delightful, Ānanda, is Rājagaha; delightful, Ānanda, is Vulture Peak Mountain. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon.' Even though the Truth Finder was making such an obvious hint, giving such an obvious sign, you were unable to penetrate it and did not beseech the Truth Finder: 'Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.' If you, Ānanda, had beseeched the Truth Finder, he would have rejected your words twice but would have accepted on the third time. Therefore, Ānanda, yours is the mistake, yours is the fault.

180. "On one occasion, Ānanda, I was dwelling right there at Rājagaha at Gotama's Banyan Tree... etc... right there at Rājagaha at Robbers' Cliff... right there at Rājagaha in the Sattapaṇṇi Cave on the slope of Vebhāra... right there at Rājagaha at Black Rock on the slope of Isigili... right there at Rājagaha in the Cool Grove at the Snake Pool Slope... right there at Rājagaha at the Hot Springs Park... right there at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground... right there at Rājagaha in Jīvaka's Mango Grove... right there at Rājagaha in the Deer Park at Maddakucchi. There too, Ānanda, I addressed you: 'Delightful, Ānanda, is Rājagaha; delightful is Vulture Peak Mountain, delightful is Gotama's Banyan Tree, delightful is Robbers' Cliff, delightful is the Sattapaṇṇi Cave on the slope of Vebhāra, delightful is Black Rock on the slope of Isigili, delightful is the Snake Pool Slope in the Cool Grove, delightful is the Hot Springs Park, delightful is the Bamboo Grove, the Squirrels' Feeding Ground, delightful is Jīvaka's Mango Grove, delightful is the Deer Park at Maddakucchi. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power... etc... If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon.' Even though the Truth Finder was making such an obvious hint, giving such an obvious sign, you were unable to penetrate it and did not beseech the Truth Finder: 'Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.' If you, Ānanda, had beseeched the Truth Finder, he would have rejected your words twice but would have accepted on the third time. Therefore, Ānanda, yours is the mistake, yours is the fault.

181. "On one occasion, Ānanda, I was dwelling right here at Vesālī at the Udena Shrine. There too, Ānanda, I addressed you: 'Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon.' Even though the Truth Finder was making such an obvious hint, giving such an obvious sign, you were unable to penetrate it and did not beseech the Truth Finder: 'Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.' If you, Ānanda, had beseeched the Truth Finder, he would have rejected your words twice but would have accepted on the third time. Therefore, Ānanda, yours is the mistake, yours is the fault.

182. "On one occasion, Ānanda, I was dwelling right here at Vesālī at the Gotamaka Shrine... etc... right here at Vesālī at the Sattamba Shrine... right here at Vesālī at the Bahuputta Shrine... right here at Vesālī at the Sārandada Shrine... Just now today, Ānanda, at the Cāpāla Shrine, I addressed you: 'Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Sattamba Shrine, delightful is the Bahuputta Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine. Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power could, if he wished, remain for an aeon or the remainder of an aeon. The Truth Finder, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the four bases for spiritual power. If he wished, Ānanda, the Truth Finder could remain for an aeon or the remainder of an aeon.' Even though the Truth Finder was making such an obvious hint, giving such an obvious sign, you were unable to penetrate it and did not beseech the Truth Finder: 'Let the Blessed One remain for an aeon, let the Fortunate One remain for an aeon for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.' If you, Ānanda, had beseeched the Truth Finder, he would have rejected your words twice but would have accepted on the third time. Therefore, Ānanda, yours is the mistake, yours is the fault.

183. "Has this not, Ānanda, been already declared by me - 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable. How could it be possible, Ānanda, that what is born, come to be, conditioned, subject to disintegration, should not disintegrate? That is not a possible position.' But, Ānanda, that which has been abandoned, relinquished, released, given up, and renounced by the Truth Finder - the life-formation has been relinquished - the declaration has been definitely made - 'It won't be long until the Truth Finder's final Nibbāna. After the passing of three months from now, the Truth Finder will attain final Nibbāna." That the Truth Finder should take that back for the sake of life - this is not a possible position. Come, Ānanda, let us approach the Peaked Hall in the Great Forest." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

Then the Blessed One together with the Venerable Ānanda approached the Peaked Hall in the Great Forest; having approached, he addressed the Venerable Ānanda - "Go, Ānanda, gather in the assembly hall all the monks who are dwelling in dependence on Vesālī." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, having gathered in the assembly hall all the monks who were dwelling in dependence on Vesālī, he approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the Venerable Ānanda said this to the Blessed One - "The Community of monks has assembled, Venerable Sir. Now is the time you think fit, Venerable Sir."

184. Then the Blessed One approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Therefore, monks, those Teachings that I have directly known and taught to you should be well learned, practised, developed and cultivated by you, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. And what, monks, are those Teachings that I have directly known and taught to you, which should be well learned, practised, developed and cultivated by you, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans? That is: the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path. These, monks, are those Teachings that I have directly known and taught to you, which should be well learned, practised, developed and cultivated by you, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans."

185. Then the Blessed One addressed the monks - "Now, monks, I address you: formations are subject to decay, strive on with diligence. It won't be long until the Truth Finder's final Nibbāna. After the passing of three months from now, the Truth Finder will attain final Nibbāna." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this - -

The third recitation section.

The Elephant Look

186. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. Having walked for alms in Vesālī and returned from the alms round after the meal, having looked back at Vesālī with an elephant-like gaze, he addressed the Venerable Ānanda - "This, Ānanda, will be the Truth Finder's last sight of Vesālī. Come, Ānanda, let us go to Bhaṇḍagāma." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

Then the Blessed One went to Bhaṇḍagāma together with a large Community of monks. There the Blessed One dwelt at Bhaṇḍagāma. There the Blessed One addressed the monks: "Monks, because of not understanding and not penetrating four things, both you and I have wandered and roamed through this long course of saṃsāra. Of which four? Monks, because of not understanding and not penetrating noble virtue, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating noble concentration, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating noble wisdom, both you and I have wandered and roamed through this long course of saṃsāra. Monks, because of not understanding and not penetrating noble liberation, both you and I have wandered and roamed through this long course of saṃsāra. Monks, this noble virtue has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been destroyed, there is now no more renewed existence." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

There too the Blessed One, while dwelling at Bhaṇḍagāma, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

Talk on the Four Great References

187. Then the Blessed One, having stayed at Bhaṇḍagāma as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to Hatthigāma, to Ambagāma, to Jambugāma, and to Bhoganagara." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Bhoganagara together with a large Community of monks. There the Blessed One dwelt at Bhoganagara in the Ānanda Shrine. There the Blessed One addressed the monks: "Monks, I shall teach you four great references. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

188. Here, monks, a monk might say: 'Friends, I have heard this directly from the Blessed One, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One; and this monk has misunderstood it.' Thus, monks, you should reject it. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One; and this monk has understood it correctly.' Monks, you should remember this as the first great reference.

Here again, monks, a monk might say: 'In such and such a dwelling resides a Community with elders and leaders. I have heard directly from that Community, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One; and it has been wrongly grasped by that Community.' Thus, monks, you should reject it. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One; and it has been well grasped by that Community.' This, monks, you should remember as the second great reference.

Here again, monks, a monk might say: 'In such and such a dwelling reside many elder monks who are learned, heirs to the tradition, experts in the Teaching, experts in the Vinaya, experts in the codes. I have heard directly from those elders, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in...etc... and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One; and it has been wrongly grasped by those elders.' Thus, monks, you should reject it. If when checked against the Suttas...etc... and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One; and it has been well grasped by those elders.' This, monks, is the third great reference that you should remember.

Here again, monks, a monk might say: 'In such and such a dwelling resides one elder monk who is learned, heir to the tradition, expert in the Teaching, expert in the Vinaya, expert in the codes. I have heard directly from that elder, directly I received it - this is the Teaching, this is the Vinaya, this is the Teacher's instruction.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, those terms and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If when checked against the Suttas and compared with the Vinaya, they do not fit with the Suttas and are not found in the Vinaya, the conclusion should be reached: 'Surely this is not the word of the Blessed One; and it has been wrongly grasped by that elder.' Thus, monks, you should reject it. If when checked against the Suttas and compared with the Vinaya, they fit with the Suttas and are found in the Vinaya, the conclusion should be reached: 'Surely this is the word of the Blessed One; and it has been well grasped by that elder.' This, monks, you should remember as the fourth great reference. These four great references, monks, you should remember."

There too the Blessed One, while dwelling at Bhoganagara in the Ānanda Shrine, often gave this Teaching talk to the monks: "Such is virtue, such is concentration, such is wisdom. Concentration, when imbued with virtue, brings great fruit and great benefit. Wisdom, when imbued with concentration, brings great fruit and great benefit. The mind imbued with wisdom becomes completely liberated from the taints, that is: from the taint of sensual desire, from the taint of existence, from the taint of ignorance."

The Story of Cunda, the Smith's Son

189. Then the Blessed One, having stayed at Bhoganagara as long as he wished, addressed the Venerable Ānanda: "Come, Ānanda, let us go to Pāvā." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went to Pāvā together with a large Community of monks. There the Blessed One dwelt at Pāvā in the Mango Grove of Cunda, the metalsmith's son. Cunda the smith's son heard: "The Blessed One has arrived at Pāvā and is dwelling in my mango grove at Pāvā." Then Cunda the smith's son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One instructed, inspired, roused and gladdened Cunda the smith's son with a Teaching talk. Then Cunda the smith's son, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, said this to the Blessed One: "May the Blessed One together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then Cunda the smith's son, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then Cunda the smith's son, when that night had passed, had excellent food, both hard and soft, prepared in his own residence, and also abundant pork delicacy, and had the time announced to the Blessed One - "It is time, Venerable Sir, the meal is ready." Then the Blessed One, having dressed in the morning and taking his bowl and robe, went together with the Community of monks to the residence of Cunda the smith's son; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed Cunda the smith's son - "Cunda, serve me with the pork delicacy that you have prepared. But serve the Community of monks with the other food, both hard and soft, that you have prepared." "But serve the Community of monks with the other food, both hard and soft, that has been prepared." "Yes, Venerable Sir," Cunda the smith's son replied to the Blessed One and served the Blessed One with the pork delicacy that had been prepared. But he served the Community of monks with the other food, both hard and soft, that had been prepared. Then the Blessed One addressed Cunda the smith's son - "Cunda, whatever pork delicacy is left over, bury that in a pit. I do not see anyone, Cunda, in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, who could properly digest that if they ate it, other than the Truth Finder." "Yes, Venerable Sir," Cunda the smith's son replied to the Blessed One and, having buried the remaining pork delicacy in a pit, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One instructed, inspired, roused and gladdened Cunda the smith's son, who was seated to one side, with a talk on the Teaching, then rose from his seat and departed.

190. Then, after eating the meal of Cunda the smith's son, a severe affliction arose in the Blessed One, with bloody dysentery and intense feelings close to death. The Blessed One endured them mindfully and with clear comprehension, without becoming distressed. Then the Blessed One addressed the Venerable Ānanda: "Come, Ānanda, let us go to Kusinārā." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

Bringing of Water

191. Then the Blessed One left the road and approached the foot of a certain tree; having approached, he addressed the Venerable Ānanda - "Please, Ānanda, prepare the outer robe folded in four for me; I am tired, Ānanda, I will sit down." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and prepared the outer robe folded in four. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Please, Ānanda, bring me some drinking water; I am thirsty, Ānanda, I will drink." When this was said, the Venerable Ānanda said this to the Blessed One - "Just now, Venerable Sir, five hundred carts have passed through; the water cut by the wheels is little, stirred up and muddy as it flows. But, Venerable Sir, the River Kakudhā is not far away, with clear water, sweet water, cool water, pure water, with good fords, delightful. There the Blessed One can both drink water and cool his limbs."

For the second time, the Blessed One addressed the Venerable Ānanda - "Please, Ānanda, bring me some drinking water; I am thirsty, Ānanda, I will drink." For the second time, the Venerable Ānanda said this to the Blessed One - "Just now, Venerable Sir, five hundred carts have passed through; the water cut by the wheels is little, stirred up and muddy as it flows. But, Venerable Sir, the River Kakudhā is not far away, with clear water, sweet water, cool water, pure water, with good fords, delightful. There the Blessed One can both drink water and cool his limbs."

For the third time, the Blessed One addressed the Venerable Ānanda - "Please, Ānanda, bring me some drinking water; I am thirsty, Ānanda, I will drink." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, taking his bowl, approached that small river. Now that river, churned up by wheels, was shallow, disturbed, muddy and flowing, but as the Venerable Ānanda approached, it became clear, transparent, undisturbed and flowing. Then this occurred to the Venerable Ānanda - "It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the Truth Finder. For this river, churned up by wheels, shallow, disturbed, muddy and flowing, as I approached became clear, transparent, undisturbed and flowing." Taking the water in his bowl, he approached the Blessed One; having approached, he said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, the great spiritual power and might of the Truth Finder. Just now, Venerable Sir, that river, churned up by wheels, shallow, disturbed, muddy and flowing, as I approached became clear, transparent, undisturbed and flowing. Let the Blessed One drink the water, let the Fortunate One drink the water." Then the Blessed One drank the water.

The Story of Pukkusa the Mallian

192. Now on that occasion Pukkusa the Mallian, a disciple of Āḷāra Kālāma, was travelling on the high road from Kusināra to Pāva. Pukkusa the Mallian saw the Blessed One seated at the foot of a certain tree. Having seen him, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Pukkusa the Mallian said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, how peaceful indeed, Venerable Sir, is the way in which those gone forth dwell. Formerly, Venerable Sir, Āḷāra Kālāma, while travelling on the high road, went aside from the road and sat down for his midday rest at the foot of a certain tree not far away. Then, Venerable Sir, about five hundred carts passed very close by Āḷāra Kālāma. Then, Venerable Sir, a certain man who was following behind that caravan of carts approached Āḷāra Kālāma; having approached, he said this to Āḷāra Kālāma - 'Venerable Sir, did you see about five hundred carts pass by?' 'No, friend, I did not see them.' 'But, Venerable Sir, did you hear the sound?' 'No, friend, I did not hear the sound.' 'But, Venerable Sir, were you asleep?' 'No, friend, I was not asleep.' 'But, Venerable Sir, were you conscious?' 'Yes, friend.' 'So, Venerable Sir, being conscious and awake you neither saw five hundred carts passing very close by, nor heard a sound; yet, Venerable Sir, your outer robe is covered with dust?' 'Yes, friend.' Then, Venerable Sir, this occurred to that man: 'It is wonderful indeed! It is marvellous indeed! How peaceful indeed is the way in which those gone forth dwell! For while being conscious and awake he will neither see five hundred carts passing very close by, nor hear a sound!' Having expressed deep confidence in Āḷāra Kālāma, he departed."

193. "What do you think, Pukkusa, which is more difficult to do and more extraordinary - that one who is conscious and awake would neither see five hundred carts passing very close by, nor hear a sound; or that one who is conscious and awake would neither see nor hear a sound when the rain-god is raining, the rain-god is thundering, lightning is flashing, and thunderbolts are crashing?" "What, Venerable Sir, would five hundred carts, or six hundred carts, or seven hundred carts, or eight hundred carts, or nine hundred carts, or a thousand carts, or a hundred thousand carts matter? Rather, this is far more difficult and extraordinary: that one who is conscious and awake would neither see nor hear a sound when the rain-god is raining, the rain-god is thundering, lightning is flashing, and thunderbolts are crashing."

"On one occasion, Pukkusa, I was dwelling at Ātumā in a threshing shed. Now on that occasion, while the rain-god was raining, the rain-god was thundering, lightning was flashing, and thunderbolts were crashing, two farmer brothers were killed and four oxen near a chaff-house. Then, Pukkusa, a great crowd of people from Ātumā approached where the two farmer brothers were killed and the four oxen. Now on that occasion, Pukkusa, having come out from the chaff-house, I was walking up and down in the open air at the door of the chaff-house. Then, Pukkusa, a certain person from that great crowd approached me; having approached, he paid homage to me and stood to one side. Then, Pukkusa, I said this to that person standing to one side: 'Why, friend, is this great crowd gathered?' 'Just now, Venerable Sir, while the rain-god was raining, the rain-god was thundering, lightning was flashing, and thunderbolts were crashing, two farmer brothers were killed and four oxen. That is why this great crowd has gathered. But where were you, Venerable Sir?' 'I was right here, friend.' 'But did you see anything, Venerable Sir?' 'No, friend, I did not see them.' 'But, Venerable Sir, did you hear the sound?' 'No, friend, I did not hear the sound.' 'But, Venerable Sir, were you asleep?' 'No, friend, I was not asleep.' 'But, Venerable Sir, were you conscious?' 'Yes, friend.' 'So you, Venerable Sir, being conscious and awake, while the rain-god was raining, the rain-god was thundering, lightning was flashing, and thunderbolts were crashing, neither saw nor heard a sound?' 'Yes, friend.'

'Then, Pukkusa, this occurred to that person: 'It is wonderful indeed! It is marvellous indeed! How peaceful indeed is the way in which those gone forth dwell! For while being conscious and awake he will neither see nor hear a sound when the rain-god is raining, the rain-god is thundering, lightning is flashing, and thunderbolts are crashing!' Having expressed deep confidence in me, having paid homage to me, having circumambulated me, he departed."

When this was said, Pukkusa the Mallian said this to the Blessed One - "Venerable Sir, I cast my confidence in Āḷāra Kālāma to the strong wind or let it be carried away by the swift-flowing river. "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking '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 the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

194. Then Pukkusa the Mallian addressed a certain man: "Please, friend, bring me a pair of ready-to-wear, burnished gold-coloured cloths." "Yes, Venerable Sir," that man replied to Pukkusa the Mallian and brought that pair of ready-to-wear, burnished gold-coloured cloths. Then Pukkusa the Mallian presented that pair of ready-to-wear, burnished gold-coloured cloths to the Blessed One: "Venerable Sir, this is a pair of ready-to-wear, burnished gold-coloured cloths; may the Blessed One accept it out of compassion." "Then, Pukkusa, clothe me with one and Ānanda with the other." "Yes, Venerable Sir," Pukkusa the Mallian replied to the Blessed One and clothed the Blessed One with one and the Venerable Ānanda with the other. Then the Blessed One instructed, inspired, roused and gladdened Pukkusa the Mallian with a Teaching talk. Then Pukkusa the Mallian, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

195. Then the Venerable Ānanda, soon after Pukkusa the Mallian had left, arranged that pair of ready-to-wear, burnished gold-coloured cloths on the Blessed One's body. When arranged on the Blessed One's body, they appeared to have lost their lustre. Then the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, how pure and bright, Venerable Sir, is the Truth Finder's complexion. Venerable Sir, when this pair of ready-to-wear, burnished gold-coloured cloths is arranged on the Blessed One's body, they appear to have lost their lustre." "So it is, Ānanda, so it is, Ānanda. There are two occasions when the Truth Finder's body becomes exceedingly pure and his complexion exceedingly bright. What are these two? The night, Ānanda, when the Truth Finder awakens to unsurpassed perfect enlightenment, and the night when he attains final Nibbāna in the element of Nibbāna without residue. On these two occasions, Ānanda, the Truth Finder's body becomes exceedingly pure and his complexion exceedingly bright. "Today, Ānanda, in the last watch of the night, in the sal grove of the Mallians at Upavattana in Kusinārā, between the twin sal trees, the Truth Finder's final Nibbāna will take place. Come, Ānanda, let us go to the Kakudha River." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One.

196. Then the Blessed One went together with a large Community of monks to the Kakudha River; having approached, having entered the Kakudha River, having bathed and drunk, having crossed back over, he went to the Mango Grove. Having approached, he addressed the Venerable Cundaka: "Please, Cundaka, prepare the outer robe folded in four for me; I am tired, Cundaka, I will lie down."

"Yes, Venerable Sir," the Venerable Cundaka replied to the Blessed One and prepared the outer robe folded in four. Then the Blessed One lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. The Venerable Cundaka sat right there in front of the Blessed One.

197. Then the Blessed One addressed the Venerable Ānanda: "Perhaps, Ānanda, someone might cause remorse in Cunda the smith's son: 'It is a loss for you, friend Cunda, it is ill-gained for you, that the Truth Finder attained final Nibbāna after consuming your last almsfood.' Cunda the smith's son's remorse should be dispelled thus: 'It is a gain for you, friend Cunda, it is well-gained for you, that the Truth Finder attained final Nibbāna after consuming your last almsfood. I have heard this directly from the Blessed One, directly I received it: These two almsmeals are equal in fruit, equal in result, and are far more fruitful and beneficial than other almsmeals. Which two? The almsmeal after consuming which the Truth Finder awakens to unsurpassed perfect enlightenment, and the almsmeal after consuming which the Truth Finder attains final Nibbāna in the element of Nibbāna without residue. These two almsmeals are equal in fruit, equal in result, and are far more fruitful and beneficial than other almsmeals. The Venerable Cunda the smith's son has accumulated action conducive to long life, action conducive to beauty, action conducive to happiness, action conducive to fame, action conducive to heaven, action conducive to authority.' Thus should Cunda the smith's son's remorse be dispelled." Then the Blessed One, having understood the meaning of this, uttered on that occasion this inspired utterance:

Fourth recitation section.

The Twin Sal Trees

198. Then the Blessed One addressed the Venerable Ānanda: "Come, Ānanda, let us approach the far shore of the River Hiraññavatī, the Sāla Grove of the Mallas at Upavattana near Kusinārā." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One went together with a large Community of monks to the far shore of the River Hiraññavatī, to the Sāla Grove of the Mallas at Upavattana near Kusinārā. Having approached, he addressed the Venerable Ānanda: "Please, Ānanda, prepare a bed for me between the twin sāla trees with the head to the north; I am tired, Ānanda, I will lie down." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and prepared a bed between the twin sāla trees with the head to the north. Then the Blessed One lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending.

Now on that occasion the twin sāla trees were in full bloom with flowers out of season. They scatter, strew and sprinkle flowers over the body of the Truth Finder as an offering to the Truth Finder. Divine mandārava flowers fall from the sky, and they scatter, strew and sprinkle them over the body of the Truth Finder as an offering to the Truth Finder. Divine sandalwood powder falls from the sky, and they scatter, strew and sprinkle it over the body of the Truth Finder as an offering to the Truth Finder. Divine musical instruments play in the sky as an offering to the Truth Finder. Divine songs sound in the sky as an offering to the Truth Finder.

199. Then the Blessed One addressed the Venerable Ānanda: "The twin sāla trees are in full bloom, Ānanda, with flowers out of season. They scatter, strew and sprinkle flowers over the body of the Truth Finder as an offering to the Truth Finder. Divine mandārava flowers fall from the sky, and they scatter, strew and sprinkle them over the body of the Truth Finder as an offering to the Truth Finder. Divine sandalwood powder falls from the sky, and they scatter, strew and sprinkle it over the body of the Truth Finder as an offering to the Truth Finder. Divine musical instruments play in the sky as an offering to the Truth Finder. Divine songs sound in the sky as an offering to the Truth Finder. But, Ānanda, it is not to this extent that the Truth Finder is honoured, respected, revered, venerated or esteemed. Rather, Ānanda, any monk or nun, male lay follower or female lay follower who lives practising the Teaching in accordance with the Teaching, practising correctly, living in accordance with the Teaching - it is they who honour, respect, revere, venerate and esteem the Truth Finder with the highest veneration. Therefore, Ānanda, you should train thus: 'We shall live practising the Teaching in accordance with the Teaching, practising correctly, living in accordance with the Teaching.' This is how you should train."

Elder Upavāṇa

200. Now on that occasion the Venerable Upavāṇa was standing in front of the Blessed One, fanning him. Then the Blessed One dismissed the Venerable Upavāṇa: "Step aside, monk, do not stand in front of me." Then this occurred to the Venerable Ānanda - "This Venerable Upavāṇa has long been the Blessed One's attendant, dwelling near and moving in his presence. Yet now in this last hour the Blessed One dismisses the Venerable Upavāṇa: 'Step aside, monk, do not stand in front of me.' What is the reason, what is the condition, why the Blessed One dismisses the Venerable Upavāṇa: 'Step aside, monk, do not stand in front of me'?" Then the Venerable Ānanda said this to the Blessed One - "This Venerable Upavāṇa, Venerable Sir, has long been the Blessed One's attendant, dwelling near and moving in his presence. Yet now in this last hour the Blessed One dismisses the Venerable Upavāṇa: "Step aside, monk, do not stand in front of me." What, Venerable Sir, is the reason, what is the condition, why the Blessed One dismisses the Venerable Upavāṇa: 'Step aside, monk, do not stand in front of me'?" "For the most part, Ānanda, deities from ten world systems have gathered to see the Truth Finder. Ānanda, for twelve yojanas all around the Sāla Grove of the Mallas at Upavattana near Kusinārā, there is not even a spot the size of a hair's tip that is not filled with influential deities. The deities, Ānanda, are complaining: 'We have come from far away to see the Truth Finder. Rarely do Truth Finders arise in the world, Arahants, perfectly enlightened ones. Tonight in the last watch the Truth Finder's final Nibbāna will take place. And this influential monk is standing in front of the Blessed One, obstructing us, and we cannot see the Truth Finder in his final hour.'"

201. "But how, Venerable Sir, does the Blessed One attend to the deities?" "There are, Ānanda, deities in space who perceive earth, who tear their hair and weep, who stretch forth their arms and weep, who fall down in anguish, who roll back and forth - 'Too quickly will the Blessed One attain final Nibbāna, too quickly will the Fortunate One attain final Nibbāna, too quickly will the eye disappear from the world!'

"There are, Ānanda, deities on earth who perceive earth, who tear their hair and weep, who stretch forth their arms and weep, who fall down in anguish, who roll back and forth - 'Too quickly will the Blessed One attain final Nibbāna, too quickly will the Fortunate One attain final Nibbāna, too quickly will the eye disappear from the world!'

"But those deities who are free from lust, they mindfully and with clear comprehension endure - 'Formations are impermanent, how could it be otherwise?'

The Four Places of Stirring

202. "Formerly, Venerable Sir, monks who had spent the rains retreat in various regions would come to see the Truth Finder. We would get to see and attend upon monks who were worthy of esteem. But, Venerable Sir, after the Blessed One's passing away, we will not get to see and attend upon monks who are worthy of esteem."

"Ānanda, there are these four places worthy of seeing and capable of stirring urgency in a faithful clansman. What are the four? 'Here the Truth Finder was born', Ānanda, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. 'Here the Truth Finder awakened to unsurpassed perfect enlightenment', Ānanda, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. 'Here the Truth Finder set in motion the unsurpassed wheel of Teaching', Ānanda, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. 'Here the Truth Finder attained final Nibbāna in the element of Nibbāna without residue', Ānanda, is a place worthy of seeing and capable of stirring urgency in a faithful clansman. These, Ānanda, are the four places worthy of seeing and capable of stirring urgency in a faithful clansman.

"Faithful monks, nuns, male lay followers and female lay followers will come - 'Here the Truth Finder was born', and 'Here the Truth Finder awakened to unsurpassed perfect enlightenment', and 'Here the Truth Finder set in motion the unsurpassed wheel of Teaching', and 'Here the Truth Finder attained final Nibbāna in the element of Nibbāna without residue'. For whoever, Ānanda, shall die with a confident heart while on pilgrimage to these shrines, all of them, with the breaking up of the body, after death, shall be reborn in a good destination, in a heavenly world."

Questions of Ānanda

203. "How, Venerable Sir, should we behave towards womankind?" "By not seeing them, Ānanda." "When seeing them occurs, Blessed One, how should one behave?" "By not speaking, Ānanda." "But when speaking occurs, Venerable Sir, how should one behave?" "Mindfulness, Ānanda, should be established."

204. "How, Venerable Sir, should we proceed with the body of the Truth Finder?" "You, Ānanda, should not concern yourselves with the veneration of the Truth Finder's body. Come now, Ānanda, strive for the essential, devote yourselves to the essential, dwell diligent, ardent and resolute in the essential. There are, Ānanda, wise nobles, wise brahmins, and wise householders who have deep confidence in the Truth Finder - they will venerate the Truth Finder's body."

205. "But how, Venerable Sir, should one proceed with the body of the Truth Finder?" "Ānanda, one should proceed with the body of the Truth Finder just as they proceed with the body of a wheel-turning monarch." "But how, Venerable Sir, do they proceed with the body of a wheel-turning monarch?" "Ānanda, they wrap the body of a wheel-turning monarch in new cloth, having wrapped it in new cloth, they wrap it in teased cotton, having wrapped it in teased cotton, they wrap it in new cloth. In this way, after wrapping the wheel-turning monarch's body in five hundred layers of cloth, they place it in an iron oil vat, cover it with another iron vat, make a funeral pyre of all kinds of fragrant substances, and cremate the wheel-turning monarch's body. They build a monument for the wheel-turning monarch at a crossroads. This, Ānanda, is how they proceed with the body of a wheel-turning monarch. Just as they proceed with the body of a wheel-turning monarch, Ānanda, so should one proceed with the body of the Truth Finder. A monument for the Truth Finder should be built at a crossroads. There, those who offer flowers or incense or powder, or pay homage, or gain confidence in their minds - that will be for their welfare and happiness for a long time.

Persons Worthy of Monuments

206. "There are, Ānanda, four who are worthy of a monument. Which four? A Truth Finder, an Arahant, a perfectly enlightened one is worthy of a monument, a Paccekabuddha is worthy of a monument, a disciple of the Truth Finder is worthy of a monument, and a wheel-turning monarch is worthy of a monument.

"And for what purpose, Ānanda, is a Truth Finder, an Arahant, a perfectly enlightened one worthy of a monument? 'This is the monument of that Blessed One, the Arahant, the Perfectly Enlightened One', Ānanda, many people gain confidence. Having gained confidence there, with the breaking up of the body, after death, they are reborn in a good destination, in a heavenly world. This, Ānanda, is the reason why a Truth Finder, an Arahant, a Perfectly Enlightened One is worthy of a monument.

"And for what purpose, Ānanda, is a Paccekabuddha worthy of a monument? 'This is the monument of that Blessed One, the Paccekabuddha', Ānanda, many people gain confidence. Having gained confidence there, with the breaking up of the body, after death, they are reborn in a good destination, in a heavenly world. This, Ānanda, is the reason why a Paccekabuddha is worthy of a monument.

"And for what purpose, Ānanda, is a disciple of the Truth Finder worthy of a monument? 'This is the monument of that Blessed One's disciple, the Arahant, the Perfectly Enlightened One', Ānanda, many people gain confidence. Having gained confidence there, with the breaking up of the body, after death, they are reborn in a good destination, in a heavenly world. This, Ānanda, is the reason why a disciple of the Truth Finder is worthy of a monument.

"And for what purpose, Ānanda, is a wheel-turning monarch worthy of a monument? 'This is the monument of that righteous king of righteousness', Ānanda, many people gain confidence. Having gained confidence there, with the breaking up of the body, after death, they are reborn in a good destination, in a heavenly world. This, Ānanda, is the reason why a wheel-turning monarch is worthy of a monument. These, Ānanda, are the four who are worthy of monuments."

Ānanda's Extraordinary Qualities

207. Then the Venerable Ānanda entered the dwelling and, leaning against the door post, stood weeping - "I am still a trainee with work to be done, and my Teacher, who had compassion for me, will attain final Nibbāna." Then the Blessed One addressed the monks - "Where, monks, is Ānanda?" "Venerable Sir, the Venerable Ānanda has entered the dwelling and, leaning against the door post, stands weeping - 'I am still a trainee with work to be done, and my Teacher, who had compassion for me, will attain final Nibbāna.'" Then the Blessed One addressed a certain monk: "Come, monk, address Ānanda in my name: 'Friend Ānanda, the Teacher calls you.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda: "Friend Ānanda, the Teacher calls you." "Yes, friend," the Venerable Ānanda 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 Ānanda was seated to one side, the Blessed One said this to him - "Enough, Ānanda, do not sorrow, do not lament. Has this not been already declared by me - 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable'; how could it be possible to obtain that here, Ānanda? That what is born, come to be, conditioned, subject to disintegration - that even the body of the Truth Finder should not disintegrate - this is not a possible position. For a long time, Ānanda, you have attended on the Truth Finder with friendly bodily acts, beneficial, pleasant, without duplicity, immeasurable; with friendly verbal acts, beneficial, pleasant, without duplicity, immeasurable; with friendly mental acts, beneficial, pleasant, without duplicity, immeasurable. You have made merit, Ānanda. Apply yourself in striving, you will soon be taintless."

208. Then the Blessed One addressed the monks - "Monks, even those who in the past were Arahants, Perfectly Enlightened Ones, those Blessed Ones had attendants just as excellent as Ānanda is to me. And monks, even those who in the future will be Arahants, Perfectly Enlightened Ones, those Blessed Ones will have attendants just as excellent as Ānanda is to me. Monks, Ānanda is wise; monks, Ānanda is intelligent. He knows 'This is the time for monks to visit the Truth Finder, this is the time for nuns, this is the time for male lay followers, this is the time for female lay followers, this is the time for kings, ministers, religious wanderers and their disciples.'

209. "Monks, there are these four wonderful and marvellous qualities in Ānanda. Which four? Monks, if an assembly of monks approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of monks is still unsatisfied when Ānanda becomes silent. Monks, if an assembly of nuns approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of nuns is still unsatisfied when Ānanda becomes silent. Monks, if an assembly of male lay followers approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of male lay followers is still unsatisfied when Ānanda becomes silent. Monks, if an assembly of female lay followers approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of female lay followers is still unsatisfied when Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda.

"Monks, there are these four wonderful and marvellous qualities in a wheel-turning monarch. Which four? Monks, if an assembly of nobles approaches to see a wheel-turning monarch, they are delighted with the sight. If the wheel-turning monarch speaks there, they are delighted with what is spoken. Monks, the assembly of nobles is still unsatisfied. Then the wheel-turning monarch becomes silent. Monks, if an assembly of brahmins... etc... an assembly of householders... etc... if an assembly of ascetics approaches to see a wheel-turning monarch, they are delighted with the sight. If the wheel-turning monarch speaks there, they are delighted with what is spoken. Monks, the assembly of ascetics is still unsatisfied when the wheel-turning monarch becomes silent. Even so, monks, there are these four wonderful and marvellous qualities in Ānanda. Monks, if an assembly of monks approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of monks is still unsatisfied. Then Ānanda becomes silent. Monks, if an assembly of nuns... etc... an assembly of male lay followers... etc... if an assembly of female lay followers approaches to see Ānanda, they are delighted with the sight. If Ānanda speaks the Teaching there, they are delighted with what is spoken. Monks, the assembly of female lay followers is still unsatisfied. Then Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda."

The Teaching of the Mahāsudassana Sutta

210. When this was said, the Venerable Ānanda said this to the Blessed One - "May the Blessed One, Venerable Sir, not attain final Nibbāna in this little town, this dusty town, this branch town. There are, Venerable Sir, other great cities, that is: Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī; may the Blessed One attain final Nibbāna there. There are many wealthy nobles, wealthy brahmins, and wealthy householders there who have deep confidence in the Truth Finder. They will venerate the Truth Finder's body." "Do not speak thus, Ānanda; do not speak thus, Ānanda - 'little town, dusty town, branch town.'

"In the past, Ānanda, there was a wheel-turning monarch named Mahāsudassana, a righteous king of righteousness, conqueror of the four quarters, who had achieved the stability of his realm and was endowed with the seven treasures. Ānanda, this Kusinārā was King Mahāsudassana's royal capital named Kusāvatī, twelve yojanas in length from east to west; and seven yojanas in width from north to south. Ānanda, the royal capital Kusāvatī was prosperous and flourishing, crowded with many people and well-supplied with food. Just as, Ānanda, the royal capital of the deities named Āḷakamandā is prosperous and flourishing, crowded with many spirits and well-supplied with food; even so, Ānanda, the royal capital Kusāvatī was prosperous and flourishing, crowded with many people and well-supplied with food. Ānanda, the royal capital Kusāvatī was never empty of ten kinds of sounds, both day and night, that is: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conches, the sound of gongs, and for the tenth sound, 'Eat, drink, chew!'

"Go, Ānanda, enter Kusinārā and announce to the Mallas of Kusinārā: "Today, Vāseṭṭhas, in the last watch of the night, the Truth Finder's final Nibbāna will take place. Come forth, Vāseṭṭhas, come forth, Vāseṭṭhas. Do not be ones who later feel regret - 'The Truth Finder's final Nibbāna took place in our village district, but we did not get to see the Truth Finder in his final hour.'" "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and, having dressed and taken his bowl and robe, went into Kusinārā with a companion.

The Mallians' Homage

211. Now on that occasion the Mallas of Kusinārā had gathered in their assembly hall on some business. Then the Venerable Ānanda approached the assembly hall of the Mallas of Kusinārā; having approached, he announced to the Mallas of Kusinārā: "Today, Vāseṭṭhas, in the last watch of the night, the Truth Finder's final Nibbāna will take place. Come forth, Vāseṭṭhas, come forth, Vāseṭṭhas. Do not be ones who later feel regret - 'The Truth Finder's final Nibbāna took place in our village district, but we did not get to see the Truth Finder in his final hour.'" Having heard the Venerable Ānanda's words, the Mallas, their sons, their daughters-in-law, and their wives were filled with misery and dejection, overcome with mental pain. Some tore their hair and wept, stretched forth their arms and wept, fell down in anguish, rolled back and forth - 'Too quickly will the Blessed One attain final Nibbāna, too quickly will the Fortunate One attain final Nibbāna, too quickly will the eye disappear from the world!' Then the Mallas, their sons, their daughters-in-law, and their wives, filled with misery and dejection, overcome with mental pain, approached the Venerable Ānanda at the Sāla Grove of the Mallas at Upavattana. Then this occurred to the Venerable Ānanda - "If I have the Mallas of Kusinārā pay homage to the Blessed One one by one, the Blessed One will not have received the homage of all the Mallas of Kusinārā when dawn breaks. Let me have the Mallas of Kusinārā pay homage to the Blessed One family by family - 'Venerable Sir, the Malla named so-and-so, together with his children, wife, followers and ministers, pays homage with his head at the Blessed One's feet.'" Then the Venerable Ānanda had the Mallas of Kusinārā pay homage to the Blessed One family by family - 'Venerable Sir, the Malla named so-and-so, together with his children, wife, followers and ministers, pays homage with his head at the Blessed One's feet.' Then the Venerable Ānanda, by this method, had the Mallas of Kusinārā pay homage to the Blessed One in the first watch itself.

The Story of the Wanderer Subhadda

212. Now on that occasion a wanderer named Subhadda was dwelling in Kusinārā. The wanderer Subhadda heard: "Today in the last watch of the night, the ascetic Gotama's final Nibbāna will take place." Then this occurred to the wanderer Subhadda: "I have heard this from wanderers who are old, elderly, teachers of teachers, when they were speaking - 'Rarely do Truth Finders arise in the world, Arahants, perfectly enlightened ones.' Today in the last watch of the night the ascetic Gotama's final Nibbāna will take place. And this state of perplexity has arisen in me. I have such confidence in the ascetic Gotama that 'The ascetic Gotama is able to teach the Teaching to me in such a way that I might abandon this state of perplexity.'" Then the wanderer Subhadda approached the Venerable Ānanda at the Sāla Grove of the Mallas at Upavattana; having approached, he said this to the Venerable Ānanda: "I have heard this, Master Ānanda, from wanderers who are old, elderly, teachers of teachers, when they were speaking - 'Rarely do Truth Finders arise in the world, Arahants, perfectly enlightened ones.' Today in the last watch of the night the ascetic Gotama's final Nibbāna will take place. And this state of perplexity has arisen in me - I have such confidence in the ascetic Gotama that 'The ascetic Gotama is able to teach the Teaching to me in such a way that I might abandon this state of perplexity.' It would be good, Master Ānanda, if I could see the ascetic Gotama." When this was said, the Venerable Ānanda said this to the wanderer Subhadda: "Enough, friend Subhadda, do not trouble the Truth Finder. The Blessed One is weary." For the second time, the wanderer Subhadda... etc... For the third time, the wanderer Subhadda said this to the Venerable Ānanda: "I have heard this, Master Ānanda, from wanderers who are old, elderly, teachers of teachers, when they were speaking - 'Rarely do Truth Finders arise in the world, Arahants, perfectly enlightened ones.' Today in the last watch of the night the ascetic Gotama's final Nibbāna will take place. And this state of perplexity has arisen in me - I have such confidence in the ascetic Gotama that 'The ascetic Gotama is able to teach the Teaching to me in such a way that I might abandon this state of perplexity.' It would be good, Master Ānanda, if I could see the ascetic Gotama." For the third time, the Venerable Ānanda said this to the wanderer Subhadda: "Enough, friend Subhadda, do not trouble the Truth Finder. The Blessed One is weary."

213. The Blessed One heard this conversation between the Venerable Ānanda and the wanderer Subhadda. Then the Blessed One addressed the Venerable Ānanda: "Enough, Ānanda, do not prevent Subhadda. Let Subhadda, Ānanda, see the Truth Finder. Whatever Subhadda might ask me, he will ask all of it seeking only knowledge, not seeking to cause trouble. And whatever I am asked and answer, he will quickly understand." Then the Venerable Ānanda said this to the wanderer Subhadda: "Go, friend Subhadda, the Blessed One gives you permission." Then the wanderer Subhadda approached the Blessed One; having approached, he exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, sat down to one side. Seated to one side, the wanderer Subhadda said this to the Blessed One: "Master Gotama, these ascetics and brahmins who have orders and followings, who are teachers of orders, who are well-known and famous religious founders, regarded as holy by many people, that is - Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta - did they all understand according to their own claims, did none understand, or did some understand and some not understand?" "Enough, Subhadda, let that question be - 'Did they all understand according to their own claims, did none understand, or did some understand and some not understand?' I will teach you the Teaching, Subhadda; listen to it carefully, attend well, I shall speak." "Yes, Venerable Sir," the wanderer Subhadda replied to the Blessed One. The Blessed One said this -

214. "Subhadda, in whatever Teaching and discipline the Noble Eightfold Path is not found, there too no ascetic is found. There too no second ascetic is found. There too no third ascetic is found. There too no fourth ascetic is found. But, Subhadda, in whatever Teaching and discipline the Noble Eightfold Path is found, there too the ascetic is found, there too the second ascetic is found, there too the third ascetic is found, there too the fourth ascetic is found. In this Teaching and discipline, Subhadda, the Noble Eightfold Path is found. Only here, Subhadda, is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic - other doctrines are empty of ascetics. And, Subhadda, if these monks were to live rightly, the world would not be empty of Arahants.

"There is no second ascetic. There is no third ascetic. There is no fourth ascetic. Other doctrines are empty of ascetics. And, Subhadda, if these monks were to live rightly, the world would not be empty of Arahants."

215. When this was said, the wanderer Subhadda said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking '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." "Subhadda, 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 in this matter." "Venerable Sir, if those who formerly belonged to other sects wish for the going forth, wish 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."

Then the Blessed One addressed the Venerable Ānanda: "Therefore, Ānanda, give Subhadda the going forth." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the wanderer Subhadda said this to the Venerable Ānanda: "It is a gain for you, friend Ānanda; it is well-gained by you, friend Ānanda, who have been anointed here with the discipleship-anointing in the presence of the Teacher." The wanderer Subhadda received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Subhadda, dwelling alone, withdrawn, diligent, ardent, and resolute, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Subhadda became one of the Arahants. He was the last direct disciple of the Blessed One.

The fifth recitation section.

The Final Words of the Truth Finder

216. Then the Blessed One addressed the Venerable Ānanda: "Perhaps, Ānanda, you might think: 'The Teaching has lost its teacher, we have no teacher.' But, Ānanda, it should not be regarded thus. The Teaching and Vinaya that I have taught and laid down for you, Ānanda, will be your teacher after my passing. Just as now, Ānanda, monks address one another with the word 'friend', after my passing they should not address one another thus. A more senior monk, Ānanda, should address a more junior monk by his name or clan name or as 'friend'. A more junior monk should address a more senior monk as 'Venerable Sir' or 'venerable'. If it wishes, Ānanda, after my passing the Community may abolish the minor and lesser training rules. After my passing, Ānanda, the brahmadaṇḍa should be imposed on the monk Channa." "But what, Venerable Sir, is the brahmadaṇḍa?" "Whatever the monk Channa wishes, Ānanda, let him say that. He should neither be spoken to by the monks, nor admonished, nor instructed."

217. Then the Blessed One addressed the monks - "Perhaps, monks, even a single monk might have perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be ones who later feel regret - 'Our Teacher was present before us, but we were not able to question the Blessed One face to face.'" When this was said, those monks were silent. For the second time, the Blessed One...etc... For the third time, the Blessed One addressed the monks - "Perhaps, monks, even a single monk might have perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be ones who later feel regret - 'Our Teacher was present before us, but we were not able to question the Blessed One face to face.'" For the third time, those monks were silent. Then the Blessed One addressed the monks - "Perhaps, monks, you might not ask out of reverence for the Teacher. Then, monks, let friend tell friend." When this was said, those monks were silent. Then the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Such is my confidence, Venerable Sir, in this Community of monks that 'There is not even a single monk who has perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice.'" "You speak from confidence, Ānanda, but here the Truth Finder has knowledge. There is not even a single monk in this Community of monks who has perplexity or uncertainty about the Buddha, or the Teaching, or the Community, or the path, or the practice. For, Ānanda, among these five hundred monks, even the last monk is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination."

218. Then the Blessed One addressed the monks - "Now, monks, I address you: formations are subject to decay, strive on with diligence." This was the Truth Finder's last speech.

The Story of the Final Nibbāna

219. Then the Blessed One entered the first meditative absorption, emerged from the first meditative absorption and entered the second meditative absorption, emerged from the second meditative absorption and entered the third meditative absorption, emerged from the third meditative absorption and entered the fourth meditative absorption. Having emerged from the fourth meditative absorption, he entered the base of infinite space, having emerged from the attainment of the base of infinite space, he entered the base of infinite consciousness, having emerged from the attainment of the base of infinite consciousness, he entered the base of nothingness, having emerged from the attainment of the base of nothingness, he entered the base of neither-perception-nor-non-perception, having emerged from the attainment of the base of neither-perception-nor-non-perception, he entered the cessation of perception and feeling.

Then the Venerable Ānanda said this to the Venerable Anuruddha: "The Blessed One has attained final Nibbāna, Venerable Sir Anuruddha." "No, friend Ānanda, the Blessed One has not attained final Nibbāna, he has entered the cessation of perception and feeling."

Then the Blessed One, having emerged from the attainment of the cessation of perception and feeling, entered the base of neither-perception-nor-non-perception, having emerged from the attainment of the base of neither-perception-nor-non-perception, he entered the base of nothingness, having emerged from the attainment of the base of nothingness, he entered the base of infinite consciousness, having emerged from the attainment of the base of infinite consciousness, he entered the base of infinite space, having emerged from the attainment of the base of infinite space, he entered the fourth meditative absorption, having emerged from the fourth meditative absorption, he entered the third meditative absorption, having emerged from the third meditative absorption, he entered the second meditative absorption, having emerged from the second meditative absorption, he entered the first meditative absorption, having emerged from the first meditative absorption, he entered the second meditative absorption, having emerged from the second meditative absorption, he entered the third meditative absorption, having emerged from the third meditative absorption, he entered the fourth meditative absorption, having emerged from the fourth meditative absorption, immediately the Blessed One attained final Nibbāna.

220. When the Blessed One attained final Nibbāna, at the moment of final Nibbāna there was a great earthquake, terrifying and hair-raising. And the celestial drums resounded. When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, Brahmā Sahampati spoke this verse -

221. When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, Sakka, lord of the deities, spoke this verse -

222. When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, the Venerable Anuruddha spoke these verses -

223. When the Blessed One attained final Nibbāna, at the moment of final Nibbāna, the Venerable Ānanda spoke this verse -

224. When the Blessed One attained final Nibbāna, those monks there who were not free from lust, some stretched forth their arms and wept, fell down in anguish, rolled back and forth, saying: "Too quickly has the Blessed One attained final Nibbāna, too quickly has the Fortunate One attained final Nibbāna, too quickly has the eye disappeared from the world!" But those monks who were free from lust, they mindfully and with clear comprehension endured - "Formations are impermanent, how could it be otherwise?"

225. Then the Venerable Anuruddha addressed the monks: "Enough, friends, do not sorrow, do not lament. Has not this, friends, been declared beforehand by the Blessed One - 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable.' How could it be possible here, friends? That what is born, come to be, conditioned, subject to disintegration, should not disintegrate - this is not a possible position. The deities, friends, are complaining." "But how, Venerable Sir, does the Venerable Anuruddha attend to the deities?"

"There are, friend Ānanda, deities in space who perceive earth, who tear their hair and weep, who stretch forth their arms and weep, who fall down in anguish, who roll back and forth - 'Too quickly has the Blessed One attained final Nibbāna, too quickly has the Fortunate One attained final Nibbāna, too quickly has the eye disappeared from the world!' There are, friend Ānanda, deities on earth who perceive earth, who tear their hair and weep, who stretch forth their arms and weep, who fall down in anguish, who roll back and forth - 'Too quickly has the Blessed One attained final Nibbāna, too quickly has the Fortunate One attained final Nibbāna, too quickly has the eye disappeared from the world!' But those deities who are free from lust, they mindfully and with clear comprehension endure - 'Formations are impermanent, how could it be otherwise?' Then the Venerable Anuruddha and the Venerable Ānanda spent the remainder of the night in talk on Teaching.

226. Then the Venerable Anuruddha addressed the Venerable Ānanda: "Go, friend Ānanda, enter Kusinārā and announce to the Mallas of Kusinārā: 'The Blessed One has attained final Nibbāna, Vāseṭṭhas. Now is the time you think fit.'" "Yes, Venerable Sir," the Venerable Ānanda replied to the Venerable Anuruddha and, having dressed in the morning and taking his bowl and robe, went into Kusinārā with a companion. Now on that occasion the Mallas of Kusinārā had gathered in their assembly hall on that very business. Then the Venerable Ānanda approached the assembly hall of the Mallas of Kusinārā; having approached, he announced to the Mallas of Kusinārā: "The Blessed One has attained final Nibbāna, Vāseṭṭhas. Now is the time you think fit." Having heard the Venerable Ānanda's words, the Mallas, their sons, their daughters-in-law, and their wives were filled with misery and dejection, overcome with mental pain. Some tore their hair and wept, stretched forth their arms and wept, fell down in anguish, rolled back and forth - "Too quickly has the Blessed One attained final Nibbāna, too quickly has the Fortunate One attained final Nibbāna, too quickly has the eye disappeared from the world!"

Homage to the Buddha's Body

227. Then the Mallas of Kusinārā ordered men - "In that case, I say, gather in Kusinārā all the perfumes and garlands and all the musicians." Then the Mallas of Kusinārā, taking all the perfumes and garlands and all the musicians and five hundred pairs of cloth, approached the body of the Blessed One at the Sāla Grove of the Mallas at Upavattana; having approached, honouring, respecting, esteeming, and worshipping the body of the Blessed One with dances, songs, music, garlands, and perfumes, making cloth awnings, preparing pavilions, they spent one day.

Then this occurred to the Mallas of Kusinārā - "It is too late today to cremate the body of the Blessed One. We shall cremate the body of the Blessed One tomorrow." Then the Mallas of Kusinārā, honouring, respecting, esteeming, and worshipping the body of the Blessed One with dances, songs, music, garlands, and perfumes, making cloth awnings, preparing pavilions, spent a second day, spent a third day, spent a fourth day, spent a fifth day, spent a sixth day.

Then on the seventh day, this occurred to the Mallas of Kusinārā - "We shall honour, respect, esteem, and worship the body of the Blessed One with dances, songs, music, garlands, and perfumes, and having carried it by the southern route to the southern part of the city, by the outer route to the outer part of the city, we shall cremate the body of the Blessed One."

228. Now on that occasion eight Malla chiefs, with washed heads and wearing fresh clothes, thinking "We shall lift the body of the Blessed One," were unable to lift it. Then the Mallas of Kusinārā said this to the Venerable Anuruddha - "What, Venerable Sir Anuruddha, is the reason, what is the condition, why these eight Malla chiefs, with washed heads and wearing fresh clothes, thinking 'We shall lift the body of the Blessed One,' are unable to lift it?" "Your intention, Vāseṭṭhas, is one thing, the deities' intention is another." "But what, Venerable Sir, is the deities' intention?" "Your intention, Vāseṭṭhas, is this: 'We shall honour, respect, esteem, and worship the body of the Blessed One with dances, songs, music, garlands, and perfumes, and having carried it by the southern route to the southern part of the city, by the outer route to the outer part of the city, we shall cremate the body of the Blessed One'; But the deities' intention, Vāseṭṭhas, is this: 'We shall honour, respect, esteem, and worship the body of the Blessed One with celestial dances, songs, music, and perfumes, and having carried it by the northern route to the northern part of the city, having entered the city through the northern gate, having carried it through the middle of the city, having departed through the eastern gate, we shall cremate the body of the Blessed One at the Mallas' shrine called Makuṭabandhana to the east of the city.' "Let it be, Venerable Sir, according to the deities' intention."

229. Now on that occasion Kusinārā was strewn knee-deep with mandārava flowers, even to the city's crossroads and junctions. Then the deities and the Mallas of Kusinārā, honouring, respecting, esteeming, and worshipping the body of the Blessed One with celestial and human dances, songs, music, garlands, and perfumes, having carried it by the northern route to the northern part of the city, having entered the city through the northern gate, having carried it through the middle of the city, having departed through the eastern gate, they laid down the body of the Blessed One there at the Mallas' shrine called Makuṭabandhana to the east of the city.

230. Then the Mallas of Kusinārā said this to the Venerable Ānanda - "How, Venerable Sir Ānanda, should we proceed with the body of the Truth Finder?" "Vāseṭṭhas, one should proceed with the body of the Truth Finder just as they proceed with the body of a wheel-turning monarch." "But how, Venerable Sir Ānanda, do they proceed with the body of a wheel-turning monarch?" "Vāseṭṭhas, they wrap the body of a wheel-turning monarch in new cloth, having wrapped it in new cloth, they wrap it in teased cotton, having wrapped it in teased cotton, they wrap it in new cloth. In this way, after wrapping the wheel-turning monarch's body in five hundred layers of cloth, they place it in an iron oil vat, cover it with another iron vat, make a funeral pyre of all kinds of fragrant substances, and cremate the wheel-turning monarch's body. They build a monument for the wheel-turning monarch at a crossroads. This, Vāseṭṭhas, is how they proceed with the body of a wheel-turning monarch. Just as they proceed with the body of a wheel-turning monarch, Vāseṭṭhas, so should one proceed with the body of the Truth Finder. A monument for the Truth Finder should be built at a crossroads. There, those who offer flowers or incense or powder, or pay homage, or gain confidence in their minds - that will be for their welfare and happiness for a long time." Then the Mallas of Kusinārā ordered men - "In that case, I say, gather the Mallas' teased cotton."

Then the Mallas of Kusinārā wrapped the body of the Blessed One in new cloth, having wrapped it in new cloth, they wrapped it in teased cotton, having wrapped it in teased cotton, they wrapped it in new cloth. In this way, after wrapping the Blessed One's body in five hundred layers of cloth, they placed it in an iron oil vat, covered it with another iron vat, made a funeral pyre of all kinds of fragrant substances, and placed the Blessed One's body on the pyre.

The Story of the Elder Mahākassapa

231. Now on that occasion the Venerable Mahākassapa was travelling on the highway from Pāvā to Kusinārā together with a large Community of monks, about five hundred monks. Then the Venerable Mahākassapa stepped aside from the road and sat down at the foot of a tree. Now on that occasion a certain Ājīvaka, having taken a mandārava flower from Kusinārā, was travelling on the highway to Pāvā. The Venerable Mahākassapa saw that Ājīvaka coming from afar, and having seen him, said this to that Ājīvaka - "Friend, do you know our Teacher?" "Yes, friend, I know. The ascetic Gotama attained final Nibbāna seven days ago. From there I took this mandārava flower." There those monks who were not free from lust, some stretched forth their arms and wept, fell down in anguish, rolled back and forth - "Too quickly has the Blessed One attained final Nibbāna, too quickly has the Fortunate One attained final Nibbāna, too quickly has the eye disappeared from the world!" But those monks who were free from lust, they mindfully and with clear comprehension endured - "Formations are impermanent, how could it be otherwise?"

232. Now on that occasion an elderly monk named Subhadda was sitting in that assembly. Then the elderly monk Subhadda said this to those monks - "Enough, friends, do not sorrow, do not lament, we are well freed from that great ascetic. We were troubled - 'This is allowable for you, this is not allowable for you.' But now we shall do what we wish to do, we shall not do what we do not wish to do." Then the Venerable Mahākassapa addressed the monks: "Enough, friends, do not sorrow, do not lament. Has not this, friends, been declared beforehand by the Blessed One - 'There is alteration, separation, and becoming otherwise from all that is dear and agreeable.' How could it be possible here, friends? That what is born, come to be, conditioned, subject to disintegration - that even the body of the Truth Finder should not disintegrate - this is not a possible position."

233. Now on that occasion four Malla chiefs, with washed heads and wearing fresh clothes - thinking "We shall light the Blessed One's funeral pyre," were unable to light it. Then the Mallas of Kusinārā said this to the Venerable Anuruddha - "What, Venerable Sir Anuruddha, is the reason, what is the condition, why these four Malla chiefs, with washed heads and wearing fresh clothes - thinking 'We shall light the Blessed One's funeral pyre,' are unable to light it?" "The deities' intention, Vāseṭṭhas, is different." "But what, Venerable Sir, is the deities' intention?" "The deities' intention, Vāseṭṭhas, is this: 'The Venerable Mahākassapa is travelling on the highway from Pāvā to Kusinārā together with a large Community of monks, about five hundred monks. The Blessed One's funeral pyre will not catch fire until the Venerable Mahākassapa has paid homage with his head at the Blessed One's feet.'" "Let it be, Venerable Sir, according to the deities' intention."

234. Then the Venerable Mahākassapa approached the Blessed One's funeral pyre at the Mallas' shrine called Makuṭabandhana in Kusinārā; having approached, having arranged his robe over one shoulder, having raised his joined palms in reverential salutation, having circumambulated the funeral pyre three times, he paid homage with his head at the Blessed One's feet. Those five hundred monks too, having arranged their robes over one shoulder, having raised their joined palms in reverential salutation, having circumambulated the funeral pyre three times, paid homage with their heads at the Blessed One's feet. And when the Venerable Mahākassapa and those five hundred monks had paid homage, the Blessed One's funeral pyre caught fire by itself.

235. When the body of the Blessed One was being cremated, of what had been his outer skin, inner skin, flesh, sinews, and synovial fluid, neither ashes nor soot were seen; only the bones remained. Just as when ghee or oil is burning, neither ashes nor soot are seen; even so, when the body of the Blessed One was being cremated, of what had been his outer skin, inner skin, flesh, sinews, and synovial fluid, neither ashes nor soot were seen; only the bones remained. And of those five hundred pairs of cloth, only two were not burnt - the innermost and the outermost. When the body of the Blessed One had been burnt, a stream of water appeared from the sky and extinguished the Blessed One's funeral pyre. Water shooting up from a sal tree also extinguished the Blessed One's funeral pyre. The Mallas of Kusinārā also extinguished the Blessed One's funeral pyre with all kinds of scented water. Then the Mallas of Kusinārā kept the bones of the Blessed One in their assembly hall for seven days, having made an enclosure of spears and a rampart of bows, and honoured, respected, esteemed, and worshipped them with dances, songs, music, garlands, and perfumes.

Distribution of the Relics

236. King Ajātasattu of Magadha, the son of Queen Vedehī, heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then King Ajātasattu of Magadha, the son of Queen Vedehī, sent a messenger to the Mallas of Kusinārā: "The Blessed One was a noble and I too am a noble. I too am worthy of a share of the Blessed One's relics. I too shall build a great stupa for the Blessed One's relics."

The Licchavīs of Vesālī heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the Licchavīs of Vesālī sent a messenger to the Mallas of Kusinārā - "The Blessed One was a noble and we too are nobles. We too are worthy of a share of the Blessed One's relics. We too shall build a great stupa for the Blessed One's relics."

The Sakyans of Kapilavatthu heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the Sakyans of Kapilavatthu sent a messenger to the Mallas of Kusinārā - "The Blessed One was our noblest relative. We too are worthy of a share of the Blessed One's relics. We too shall build a great stupa for the Blessed One's relics."

The Bulis of Allakappa heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the Bulis of Allakappa sent a messenger to the Mallas of Kusinārā - "The Blessed One was a noble and we too are nobles. We too are worthy of a share of the Blessed One's relics. We too shall build a great stupa for the Blessed One's relics."

The Koliyas of Rāmagāma heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the Koliyas of Rāmagāma sent a messenger to the Mallas of Kusinārā - "The Blessed One was a noble and we too are nobles. We too are worthy of a share of the Blessed One's relics. We too shall build a great stupa for the Blessed One's relics."

The brahmin of Veṭṭhadīpa heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the brahmin of Veṭṭhadīpa sent a messenger to the Mallas of Kusinārā - "The Blessed One was a noble and I am a brahmin. I too am worthy of a share of the Blessed One's relics. I too shall build a great stupa for the Blessed One's relics."

The Mallas of Pāvā heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the Mallas of Pāvā sent a messenger to the Mallas of Kusinārā - "The Blessed One was a noble and we too are nobles. We too are worthy of a share of the Blessed One's relics. We too shall build a great stupa for the Blessed One's relics."

When this was said, the Mallas of Kusinārā said this to those communities and groups: "The Blessed One attained final Nibbāna in our village district, we will not give a share of the Blessed One's body."

237. When this was said, the brahmin Doṇa said this to those communities and groups:

238. "Then, brahmin, you yourself divide the Blessed One's relics into eight equal portions." "Yes, sir," the brahmin Doṇa replied to those communities and groups, and having divided the Blessed One's relics into eight equal portions, he said this to those communities and groups: "Good sirs, give me this urn, and I too shall build a great stupa for the urn." They gave the urn to the brahmin Doṇa.

The Moriyas of Pippalivana heard: "The Blessed One has attained final Nibbāna at Kusinārā." Then the Moriyas of Pippalivana sent a messenger to the Mallas of Kusinārā - "The Blessed One was a noble and we too are nobles. We too are worthy of a share of the Blessed One's relics. We too shall build a great stupa for the Blessed One's relics." "There is no share of the Blessed One's relics, the Blessed One's relics have been distributed. Take the embers from here." They took the embers from there.

Worship of the Relic Stupas

239. Then King Ajātasattu of Magadha, the son of Queen Vedehī, built a great stupa for the Blessed One's relics in Rājagaha. The Licchavis of Vesāli built a great stupa for the Blessed One's relics in Vesāli. The Sakyans of Kapilavatthu built a great stupa for the Blessed One's relics in Kapilavatthu. The Bulis of Allakappa built a great stupa for the Blessed One's relics in Allakappa. The Koḷiyans of Rāmagāma built a great stupa for the Blessed One's relics in Rāmagāma. The brahmin of Veṭṭhadīpa built a great stupa for the Blessed One's relics in Veṭṭhadīpa. The Mallas of Pāvā built a great stupa for the Blessed One's relics in Pāvā. The Mallas of Kusinārā built a great stupa for the Blessed One's relics in Kusinārā. The brahmin Doṇa built a great stupa for the urn. The Moriyas of Pippalivanā built a great stupa for the embers in Pippalivanā. Thus there were eight stupas for the relics, a ninth for the urn, and a tenth for the embers. So it was in the past.

240. Eight measures of the Seer's body relics, seven measures are honoured in the Rose-Apple Land.

The Great Discourse on the Final Nibbāna is concluded as the third.

4.

The Great Discourse on Sudassana

241. Thus have I heard - On one occasion the Blessed One was dwelling at Kusinārā in the sal grove of the Mallians at Upavattana between the twin sal trees at the time of final Nibbāna. 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 - "May the Blessed One, Venerable Sir, not attain final Nibbāna in this little town, this dusty town, this branch town. There are, Venerable Sir, other great cities. That is: Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī; may the Blessed One attain final Nibbāna there. There are many wealthy nobles, wealthy brahmins, and wealthy householders there who have deep confidence in the Truth Finder - they will venerate the Truth Finder's body."

242. "Do not speak thus, Ānanda; do not speak thus, Ānanda - 'little town, dusty town, branch town.'"

The Royal Capital Kusāvatī

"In the past, Ānanda, there was a consecrated warrior-king named Mahāsudassana, conqueror of the four quarters, who had achieved the stability of his realm. Ānanda, this Kusinārā was King Mahāsudassana's royal capital named Kusāvatī. It was twelve yojanas in length from east to west, and seven yojanas in width from north to south. Ānanda, the royal capital Kusāvatī was prosperous and flourishing, crowded with many people and well-supplied with food. Just as, Ānanda, the royal capital of the deities named Āḷakamandā is prosperous and flourishing, crowded with many spirits and well-supplied with food; even so, Ānanda, the royal capital Kusāvatī was prosperous and flourishing, crowded with many people and well-supplied with food. Ānanda, the royal capital Kusāvatī was never empty of ten kinds of sounds, both day and night, that is: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conches, the sound of gongs, and for the tenth sound, 'Eat, drink, chew!'

"Ānanda, the royal capital Kusāvatī was enclosed by seven ramparts. One rampart was made of gold, one of silver, one of beryl, one of crystal, one of ruby, one of cat's eye gem, and one of all kinds of gems. Ānanda, the royal capital Kusāvatī had gates of four kinds. One gate was made of gold, one of silver, one of beryl, and one of crystal. At each gate were set up seven pillars, three men in girth, three men in depth, and twelve men in height. One pillar was made of gold, one of silver, one of beryl, one of crystal, one of ruby, one of cat's eye gem, and one of all kinds of gems. Ānanda, the royal capital Kusāvatī was encircled by seven rows of palm trees. One row of palm trees was made of gold, one of silver, one of beryl, one of crystal, one of ruby, one of cat's eye gem, and one of all kinds of gems. The golden palm tree had a trunk of gold, and leaves and fruits of silver. The silver palm tree had a trunk of silver, and leaves and fruits of gold. The beryl palm tree had a trunk of beryl, and leaves and fruits of crystal. The crystal palm tree had a trunk of crystal, and leaves and fruits of beryl. The ruby palm tree had a trunk of ruby, and leaves and fruits of cat's eye gem. The cat's eye gem palm tree had a trunk of cat's eye gem, and leaves and fruits of ruby. The palm tree made of all kinds of gems had a trunk made of all kinds of gems, and leaves and fruits made of all kinds of gems. Ānanda, when those rows of palm trees were stirred by the wind, the sound was lovely, delightful, pleasant and intoxicating. Just as, Ānanda, the sound of the five-piece orchestra when well-tuned, well-played and well-performed by skilled musicians is lovely, delightful, pleasant and intoxicating, even so, Ānanda, when those rows of palm trees were stirred by the wind, the sound was lovely, delightful, pleasant and intoxicating. Ānanda, at that time those who were drunkards, brewers and thirsty in the royal capital Kusāvatī amused themselves with the sound of those rows of palm trees stirred by the wind.

The Wheel Treasure

243. "Ānanda, King Mahāsudassana was endowed with seven treasures and four spiritual powers. With which seven? Here, Ānanda, on the Uposatha day of the fifteenth, when King Mahāsudassana had washed his head and gone to the upper palace chamber to observe the Uposatha, there appeared to him the divine Wheel-treasure with its thousand spokes, its rim, and its hub, complete in all aspects. Seeing this, King Mahāsudassana thought: 'I have heard this: "When a noble king who has been consecrated by sprinkling, on the Uposatha day of the fifteenth, having washed his head and gone to the upper palace chamber to observe the Uposatha, has the divine Wheel-treasure appear to him with its thousand spokes, its rim, and its hub, complete in all aspects, he becomes a wheel-turning monarch." Might I be a wheel-turning monarch?'

244. Then, Ānanda, King Mahāsudassana rose from his seat, arranged his upper robe on one shoulder, took a golden water vessel in his left hand, and sprinkled the Wheel-treasure with his right hand, saying: 'May the noble Wheel-treasure turn, may the noble Wheel-treasure conquer!' Then, Ānanda, the Wheel-treasure rolled towards the eastern direction, and King Mahāsudassana followed it with his fourfold army. And wherever the Wheel-treasure stopped, there King Mahāsudassana took up residence with his fourfold army. And, Ānanda, the rival kings in the eastern direction approached King Mahāsudassana and said: 'Come, great king! Welcome, great king! All this is yours, great king! Instruct us, great king!' King Mahāsudassana spoke thus: 'Do not take life, do not take what is not given, do not engage in sexual misconduct, do not speak falsely, do not drink intoxicants, and eat according to what is proper.' And, Ānanda, the rival kings in the eastern direction became followers of King Mahāsudassana. Then, Ānanda, the Wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the southern direction... etc... having plunged into the southern ocean and emerged again, it rolled towards the western direction... etc... having plunged into the western ocean and emerged again, it rolled towards the northern direction, and King Mahāsudassana followed it with his fourfold army. And wherever the Wheel-treasure stopped, there King Mahāsudassana took up residence with his fourfold army. And, Ānanda, the rival kings in the northern direction approached King Mahāsudassana and said: 'Come, great king! Welcome, great king! All this is yours, great king! Instruct us, great king!' King Mahāsudassana spoke thus: 'Do not take life, do not take what is not given, do not engage in sexual misconduct, do not speak falsely, do not drink intoxicants, and eat according to what is proper.' And, Ānanda, the rival kings in the northern direction became followers of King Mahāsudassana.

245. Then, Ānanda, having conquered the earth to the ocean's edge, the Wheel-treasure returned to the royal capital Kusāvatī and stood, seemingly fixed, at the entrance to King Mahāsudassana's inner quarters, by the judgement hall, illuminating King Mahāsudassana's inner palace. Such, Ānanda, was the Wheel-treasure that appeared to King Mahāsudassana.

The Elephant-treasure

246. "Furthermore, Ānanda, there appeared to King Mahāsudassana an elephant-treasure, all white, with seven supports, possessed of spiritual power, able to fly through the air, the king of elephants named Uposatha. Seeing it, King Mahāsudassana's mind was pleased: 'What a splendid elephant mount this would be if it were to submit to training!' Then, Ānanda, that elephant-treasure - just as a fine thoroughbred elephant well-trained for a long time, even so did it submit to training. In the past, Ānanda, King Mahāsudassana, testing that very elephant-treasure, mounted it in the morning, traversed the earth to the ocean's edge, and having returned to the royal capital Kusāvatī, took his morning meal. Such, Ānanda, was the elephant-treasure that appeared to King Mahāsudassana.

The Horse-treasure

247. "Furthermore, Ānanda, there appeared to King Mahāsudassana a horse-treasure, all white, with a black head and a mane of reed-like hair, possessed of spiritual power, able to fly through the air, the king of horses named Valāhaka. Seeing it, King Mahāsudassana's mind was pleased: 'What a splendid horse mount this would be if it were to submit to training!' Then, Ānanda, that horse-treasure, just as a fine thoroughbred horse well-trained for a long time, even so did it submit to training. In the past, Ānanda, King Mahāsudassana, testing that very horse-treasure, mounted it in the morning, traversed the earth to the ocean's edge, and having returned to the royal capital Kusāvatī, took his morning meal. Such, Ānanda, was the horse-treasure that appeared to King Mahāsudassana.

The Jewel-treasure

248. "Furthermore, Ānanda, there appeared to King Mahāsudassana a jewel-treasure. It was a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, flawless, and perfect in every respect. And, Ānanda, the radiance of that jewel-treasure spread all around for a yojana. In the past, Ānanda, King Mahāsudassana, testing that very jewel-treasure, mobilised a four-fold army, mounted the jewel on top of a banner, and set out in the darkness of night. And, Ānanda, the people in the surrounding villages engaged in their work by that light, thinking it was day. Such, Ānanda, was the jewel-treasure that appeared to King Mahāsudassana.

The Woman-treasure

249. "Furthermore, Ānanda, there appeared to King Mahāsudassana a woman-treasure, beautiful, good-looking, pleasing to the eye, possessing the highest beauty of complexion, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair, surpassing human beauty but not yet attaining divine beauty. And, Ānanda, the touch of that woman-treasure's body was like that of a tuft of cotton-wool or kapok. And, Ānanda, when it was cold, her limbs were warm, when it was warm, her limbs were cool. And, Ānanda, from her body came the scent of sandalwood, and from her mouth the scent of lotuses. And, Ānanda, that woman-treasure would rise before King Mahāsudassana and retire after him, was obedient to his wishes, behaved in an agreeable manner, and spoke lovingly. And, Ānanda, that woman-treasure was not unfaithful to King Mahāsudassana even in thought, much less in body. Such, Ānanda, was the woman-treasure that appeared to King Mahāsudassana.

The Householder-treasure

250. "Furthermore, Ānanda, there appeared to King Mahāsudassana a householder-treasure. As a result of his past actions, the divine eye manifested in him through which he could see treasure, both owned and ownerless. He approached King Mahāsudassana and said: 'Be at ease, sire, I shall manage your financial affairs.' In the past, Ānanda, King Mahāsudassana, testing that very householder-treasure, boarded a boat, went into the current in the middle of the River Ganges, and said this to the householder-treasure: 'I have need, householder, of gold and silver.' 'Then, great king, let the boat come to one bank.' 'I need the gold and silver right here, householder.' Then, Ānanda, that householder-treasure, immersing both hands in the water, drew up a pot full of gold and silver and said this to King Mahāsudassana: 'Is this enough, great king? Has enough been done, great king? Has enough been offered, great king?' King Mahāsudassana spoke thus: 'This is enough, householder. Enough has been done, householder. Enough has been offered, householder.' Such, Ānanda, was the householder-treasure that appeared to King Mahāsudassana.

The Steward-treasure

251. "Furthermore, Ānanda, there appeared to King Mahāsudassana an adviser-treasure who was wise, intelligent, astute, capable of leading King Mahāsudassana to approach what should be approached, to avoid what should be avoided, to establish what should be established. He approached King Mahāsudassana and said: 'Be at ease, sire, I shall advise you.' Such, Ānanda, was the adviser-treasure that appeared to King Mahāsudassana.

"Ānanda, King Mahāsudassana was endowed with these seven treasures.

Endowed with Four Spiritual Powers

252. "Ānanda, King Mahāsudassana was endowed with four spiritual powers. With which four spiritual powers? Here, Ānanda, King Mahāsudassana was handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, far surpassing other human beings. Ānanda, King Mahāsudassana was endowed with this first spiritual power.

"Furthermore, Ānanda, King Mahāsudassana was long-lived, remaining for a long time, far surpassing other human beings. Ānanda, King Mahāsudassana was endowed with this second spiritual power.

"Furthermore, Ānanda, King Mahāsudassana was of good health, free from affliction, possessed of a digestive system that was neither too cool nor too hot, far surpassing other human beings. Ānanda, King Mahāsudassana was endowed with this third spiritual power.

"Furthermore, Ānanda, King Mahāsudassana was dear and agreeable to brahmins and householders. Just as, Ānanda, a father is dear and agreeable to his children, even so, Ānanda, King Mahāsudassana was dear and agreeable to brahmins and householders. And, Ānanda, the brahmins and householders were dear and agreeable to King Mahāsudassana. Just as, Ānanda, children are dear and agreeable to their father, even so, Ānanda, the brahmins and householders were dear and agreeable to King Mahāsudassana.

"In the past, Ānanda, King Mahāsudassana went to the pleasure grounds with his four-fold army. Then, Ānanda, the brahmins and householders approached King Mahāsudassana and said: "Drive slowly, your majesty, so that we may see you for a longer time." And King Mahāsudassana too, Ānanda, addressed the charioteer: "Drive the chariot slowly, charioteer, so that I may see the brahmins and householders for a longer time." Ānanda, King Mahāsudassana was endowed with this fourth spiritual power. Ānanda, King Mahāsudassana was endowed with these four spiritual powers.

The Teaching Palace Lake

253. Then, Ānanda, this occurred to King Mahāsudassana - 'what if I were to create lotus ponds every hundred bow-lengths between these palm trees?'

King Mahāsudassana created lotus ponds every hundred bow-lengths between those palm trees, Ānanda. Those lotus ponds, Ānanda, were decorated with tiles of four kinds - one tile was made of gold, one of silver, one of beryl, and one of crystal.

And in those lotus ponds, Ānanda, there were four flights of stairs each of four kinds: one flight of stairs was made of gold, one of silver, one of beryl, and one of crystal. The golden stairway had golden pillars, with silver railings and capitals. The silver stairway had silver pillars, with golden railings and capitals. The beryl stairway had beryl pillars, with crystal railings and capitals. The crystal stairway had crystal pillars, with beryl railings and capitals. Those lotus ponds, Ānanda, were enclosed by two railings - one railing was made of gold, and one of silver. The golden railing had golden pillars, with silver railings and capitals. The silver railing had silver pillars, with golden railings and capitals. Then this occurred to King Mahāsudassana - 'what if I were to have such flowers planted in these lotus ponds: blue lotuses, red lotuses, white water lilies, and white lotuses, blooming in all seasons, open to all people?' King Mahāsudassana had such flowers planted in those lotus ponds: blue lotuses, red lotuses, white water lilies, and white lotuses, blooming in all seasons, open to all people.

254. Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to place bathing attendants on the banks of these lotus ponds, who will bathe the people who come and go?' King Mahāsudassana placed bathing attendants on the banks of those lotus ponds, Ānanda, who bathed the people who came and went.

Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to establish such giving on the banks of these lotus ponds - food for those who want food, drink for those who want drink, clothing for those who want clothing, transport for those who want transport, beds for those who want beds, women for those who want women, silver for those who want silver, gold for those who want gold?' King Mahāsudassana established such giving on the banks of those lotus ponds, Ānanda - food for those who want food, drink for those who want drink, clothing for those who want clothing, transport for those who want transport, beds for those who want beds, women for those who want women, silver for those who want silver, gold for those who want gold.

255. Then, Ānanda, the brahmins and householders, taking abundant wealth, approached King Mahāsudassana and said this: 'Your majesty, this abundant wealth has been brought specifically for you; let your majesty accept it.' 'Enough, sirs, I have this abundant wealth acquired through righteous taxation; let that be yours, and take even more from here.' Being refused by the king, they withdrew to one side and thought thus: 'It would not be proper for us to take these goods back to our own homes again. What if we were to build a dwelling for King Mahāsudassana?' They approached King Mahāsudassana and said this: 'Your majesty, we shall build a dwelling for you.' King Mahāsudassana consented by remaining silent, Ānanda.

256. Then, Ānanda, Sakka, lord of deities, having understood with his own mind the reflection in King Mahāsudassana's mind, addressed the young deva Vissakamma: 'Come, friend Vissakamma, build a dwelling for King Mahāsudassana, a mansion called Teaching.' 'Very well, venerable sir,' Ānanda, the young deva Vissakamma replied to Sakka, lord of deities, and just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the Tāvatiṃsa deities and appeared before King Mahāsudassana. Then, Ānanda, the young deva Vissakamma said this to King Mahāsudassana: 'Your majesty, I shall build a dwelling for you, a mansion called Teaching.' King Mahāsudassana consented by remaining silent, Ānanda.

The young deva Vissakamma built a dwelling for King Mahāsudassana, Ānanda, a mansion called Teaching. The Teaching mansion, Ānanda, was one yojana in length from east to west. And half a yojana in width from north to south. The foundation of the Teaching mansion, Ānanda, was built three men's height high with tiles of four kinds - one tile was made of gold, one of silver, one of beryl, and one of crystal.

The Teaching mansion, Ānanda, had eighty-four thousand pillars of four kinds - one pillar was made of gold, one of silver, one of beryl, and one of crystal. The Teaching mansion, Ānanda, was covered with planks of four kinds - one plank was made of gold, one of silver, one of beryl, and one of crystal.

The Teaching mansion, Ānanda, had twenty-four staircases of four kinds - one staircase was made of gold, one of silver, one of beryl, and one of crystal. The golden staircase had golden pillars, with silver railings and capitals. The silver staircase had silver pillars, with golden railings and capitals. The beryl staircase had beryl pillars, with crystal railings and capitals. The crystal staircase had crystal pillars, with beryl railings and capitals.

In the Teaching mansion, Ānanda, there were eighty-four thousand peaked houses of four kinds - one peaked house was made of gold, one of silver, one of beryl, and one of crystal. In the golden peaked house there was arranged a silver couch, in the silver peaked house there was arranged a golden couch, in the beryl peaked house there was arranged an ivory couch, in the crystal peaked house there was arranged a hardwood couch. At the door of the golden peaked house stood a silver palm tree, with a trunk of silver, and leaves and fruits of gold. At the door of the silver peaked house stood a golden palm tree, with a trunk of gold, and leaves and fruits of silver. At the door of the beryl peaked house stood a crystal palm tree, with a trunk of crystal, and leaves and fruits of beryl. At the door of the crystal peaked house stood a beryl palm tree, with a trunk of beryl, and leaves and fruits of crystal.

257. Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to create an entirely golden palm grove at the door of the Great Mansion's peaked house, where I could sit for the day's rest?' King Mahāsudassana created an entirely golden palm grove at the door of the Great Mansion's peaked house, Ānanda, where he sat for the day's rest. The Teaching mansion, Ānanda, was enclosed by two railings - one railing was made of gold, and one of silver. The golden railing had golden pillars, with silver railings and capitals. The silver railing had silver pillars, with golden railings and capitals.

258. "The Teaching mansion, Ānanda, was enclosed by two nets of bells - one net was made of gold and one of silver. The golden net had silver bells, and the silver net had golden bells. And when those nets of bells were stirred by the wind, Ānanda, the sound was lovely, delightful, pleasant and intoxicating. Just as, Ānanda, the sound of the five-piece orchestra when well-tuned, well-played and well-performed by skilled musicians is lovely, delightful, pleasant and intoxicating, even so, Ānanda, when those nets of bells were stirred by the wind, the sound was lovely, delightful, pleasant and intoxicating. Ānanda, at that time those who were drunkards, brewers and thirsty in the royal capital Kusāvatī amused themselves with the sound of those nets of bells stirred by the wind. And when completed, Ānanda, the Teaching mansion was dazzling to look at and bewildered the eyes. Just as, Ānanda, in the last month of the rainy season, in autumn, when the sky is clear and free of clouds, the sun climbing through the sky is dazzling to look at and bewilders the eyes; even so, Ānanda, the Teaching mansion was dazzling to look at and bewildered the eyes.

259. Then, Ānanda, this occurred to King Mahāsudassana - 'what if I were to create a lotus pond named Teaching in front of the Teaching mansion?' King Mahāsudassana created a lotus pond named Teaching in front of the Teaching mansion, Ānanda. The Teaching lotus pond, Ānanda, was one yojana in length from east to west, and half a yojana in width from north to south. The Teaching lotus pond, Ānanda, was decorated with tiles of four kinds - one tile was made of gold, one of silver, one of beryl, and one of crystal.

The Teaching lotus pond, Ānanda, had twenty-four staircases of four kinds - one staircase was made of gold, one of silver, one of beryl, and one of crystal. The golden staircase had golden pillars, with silver railings and capitals. The silver staircase had silver pillars, with golden railings and capitals. The beryl staircase had beryl pillars, with crystal railings and capitals. The crystal staircase had crystal pillars, with beryl railings and capitals.

"The Teaching lotus pond, Ānanda, was enclosed by two railings - one railing was made of gold, and one of silver. The golden railing had golden pillars, with silver railings and capitals. The silver railing had silver pillars, with golden railings and capitals.

"The Teaching lotus pond, Ānanda, was enclosed by seven rows of palm trees - One row of palm trees was made of gold, one of silver, one of beryl, one of crystal, one of ruby, one of cat's eye gem, and one of all kinds of gems. The golden palm tree had a trunk of gold, and leaves and fruits of silver. The silver palm tree had a trunk of silver, and leaves and fruits of gold. The beryl palm tree had a trunk of beryl, and leaves and fruits of crystal. The crystal palm tree had a trunk of crystal, and leaves and fruits of beryl. The ruby palm tree had a trunk of ruby, and leaves and fruits of cat's eye gem. The cat's eye gem palm tree had a trunk of cat's eye gem, and leaves and fruits of ruby. The palm tree made of all kinds of gems had a trunk made of all kinds of gems, and leaves and fruits made of all kinds of gems. And when those rows of palm trees were stirred by the wind, Ānanda, the sound was lovely, delightful, pleasant and intoxicating. Just as, Ānanda, the sound of the five-piece orchestra when well-tuned, well-played and well-performed by skilled musicians is lovely, delightful, pleasant and intoxicating, even so, Ānanda, when those rows of palm trees were stirred by the wind, the sound was lovely, delightful, pleasant and intoxicating. Ānanda, at that time those who were drunkards, brewers and thirsty in the royal capital Kusāvatī amused themselves with the sound of those rows of palm trees stirred by the wind.

When the Teaching mansion was completed, Ānanda, and when the Teaching lotus pond was completed, King Mahāsudassana satisfied with all pleasures those who were regarded as ascetics among ascetics and those who were regarded as brahmins among brahmins at that time, and then he ascended the Teaching mansion.

First recitation section.

Success in Meditation

260. Then, Ānanda, this occurred to King Mahāsudassana - 'Of what action is this the fruit, of what action is this the result, that I am now of such great spiritual power, of such great might?' Then this occurred to King Mahāsudassana - 'This is the fruit of three actions, the result of three actions, that I am now of such great spiritual power, of such great might, that is: giving, self-control, and restraint.'

Then, Ānanda, King Mahāsudassana approached the peaked house of the Great Mansion; Having approached and standing at the door of the Great Mansion's peaked house, he uttered this inspired utterance: 'Stop, thought of sensual pleasure, stop, thought of ill will, stop, thought of harmfulness. Thus far, thought of sensual pleasure, thus far, thought of ill will, thus far, thought of harmfulness.'

261. Then, Ānanda, King Mahāsudassana entered the peaked house of the Great Mansion and, sitting on a golden couch, quite secluded from sensual pleasures, secluded from unwholesome states, entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwelt in equanimity, mindful and clearly comprehending, and experienced happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - entered and dwelt in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he entered and dwelt in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

262. Then, Ānanda, King Mahāsudassana left the peaked house of the Great Mansion, entered the golden peaked house, and sitting on a silver couch, dwelt pervading one direction with a mind imbued with friendliness. So for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwelt pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwelt pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwelt pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion.

Eighty-four Thousand Cities, etc.

263. "King Mahāsudassana, Ānanda, had eighty-four thousand cities with the royal capital Kusāvatī as the foremost; eighty-four thousand mansions with the Teaching mansion as the foremost; eighty-four thousand peaked houses with the Great Array peaked house as the foremost; eighty-four thousand couches made of gold, made of silver, made of ivory, made of heartwood, spread with long-fleeced rugs, spread with white rugs, spread with wool rugs, with excellent antelope hide coverings, with canopies above, and red cushions at both ends; eighty-four thousand elephants adorned with gold ornaments, with gold banners, covered with nets of gold, with Uposatha, the king of elephants, as the foremost; eighty-four thousand horses adorned with gold ornaments, with gold banners, covered with nets of gold, with Valāhaka, the king of horses, as the foremost; eighty-four thousand chariots upholstered with lion skins, tiger skins, leopard skins, cream-coloured blankets, adorned with gold ornaments, with gold banners, covered with nets of gold, with the Vejayanta chariot as the foremost; eighty-four thousand gems with the jewel-treasure as the foremost; eighty-four thousand women with Queen Subhaddā as the foremost; eighty-four thousand householders with the householder-treasure as the foremost; eighty-four thousand nobles who were his vassals with the adviser-treasure as the foremost; eighty-four thousand cows with tethers of fine cloth and bronze pails; eighty-four thousand times ten million garments of delicate linen, delicate cotton, delicate silk, and delicate wool; eighty-four thousand dishes of food were brought both morning and evening.

264. Now on that occasion, Ānanda, eighty-four thousand elephants came morning and evening to attend upon King Mahāsudassana. Then this occurred to King Mahāsudassana - 'These eighty-four thousand elephants come morning and evening to attend upon me. What if, after each hundred years, forty-two thousand elephants were to come at a time to attend upon me?' Then, Ānanda, King Mahāsudassana addressed the adviser-treasure: 'These eighty-four thousand elephants, good friend adviser-treasure, come morning and evening to attend upon me. Therefore, good friend adviser-treasure, after each hundred years, let forty-two thousand elephants come at a time to attend.' 'Yes, sire,' Ānanda, the adviser-treasure replied to King Mahāsudassana. Then, Ānanda, after some time, after each hundred years, forty-two thousand elephants came at a time to attend upon King Mahāsudassana.

Approach of Queen Subhaddā

265. Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, this occurred to Queen Subhaddā: 'It has been a long time since I saw King Mahāsudassana. What if I were to approach King Mahāsudassana to see him?' Then, Ānanda, Queen Subhaddā addressed the women of the harem: 'Come, wash your heads and put on yellow robes. It has been a long time since we saw King Mahāsudassana; we shall approach King Mahāsudassana to see him.' 'Yes, my lady,' Ānanda, the women of the harem replied to Queen Subhaddā and, having washed their heads and put on yellow robes, approached Queen Subhaddā. Then, Ānanda, Queen Subhaddā addressed the adviser-treasure: 'Prepare, good friend adviser-treasure, the four-fold army. It has been a long time since we saw King Mahāsudassana; we shall approach King Mahāsudassana to see him.' 'Yes, my queen,' Ānanda, the adviser-treasure replied to Queen Subhaddā and, having prepared the four-fold army, informed Queen Subhaddā: 'The four-fold army is prepared, my queen. Now is the time you think fit.' Then, Ānanda, Queen Subhaddā with the four-fold army and the women of the harem approached the Teaching mansion; having approached and ascended the Teaching mansion, she approached the peaked house of the Great Mansion. Having approached, she stood holding onto the door-post of the peaked house of the Great Mansion. Then, Ānanda, King Mahāsudassana hearing the sound - 'What is this sound as of a great crowd?' - coming out from the peaked house of the Great Mansion, saw Queen Subhaddā standing, holding onto the door-post, and having seen her, said this to Queen Subhaddā: 'Stay right there, my queen, do not enter.' Then, Ānanda, King Mahāsudassana addressed a certain man: 'Come, good man, take the golden couch from the peaked house of the Great Mansion and prepare it in the entirely golden palm grove.' 'Yes, sire,' Ānanda, that man replied to King Mahāsudassana and, taking the golden couch from the peaked house of the Great Mansion, prepared it in the entirely golden palm grove. Then, Ānanda, King Mahāsudassana lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending.

266. Then, Ānanda, this occurred to Queen Subhaddā - 'King Mahāsudassana's faculties are very serene, his complexion pure and bright. May King Mahāsudassana not pass away,' and she said this to King Mahāsudassana:

'Lord, these eighty-four thousand cities are yours, with Kusāvatī as the royal capital. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand mansions are yours, with the Teaching mansion as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand peaked houses are yours, with the Great Array peaked house as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand couches are yours, made of gold, made of silver, made of ivory, made of heartwood, spread with long-fleeced rugs, spread with white rugs, spread with wool rugs, with excellent antelope hide coverings, with canopies above, and red cushions at both ends. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand elephants are yours, adorned with gold ornaments, with gold banners, covered with nets of gold, with Uposatha, the king of elephants, as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand horses are yours, adorned with gold ornaments, with gold banners, covered with nets of gold, with Valāhaka, the king of horses, as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand chariots are yours, upholstered with lion skins, tiger skins, leopard skins, cream-coloured blankets, adorned with gold ornaments, with gold banners, covered with nets of gold, with the Vejayanta chariot as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand gems are yours, with the jewel-treasure as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand women are yours, with the woman-treasure as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand householders are yours, with the householder-treasure as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand nobles are yours, following you, with the steward-treasure as the foremost. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand cows are yours, with milking vessels of bronze. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand times ten million garments are yours, of delicate linen, delicate cotton, delicate silk, and delicate wool. Here, lord, generate desire, make a wish for life. Lord, these eighty-four thousand dishes of food are brought to you both morning and evening. Here, lord, generate desire, make a wish for life.

267. When this was said, Ānanda, King Mahāsudassana said this to Queen Subhaddā:

'For a long time, queen, you have treated me with what is wished for, beloved, dear and agreeable; yet now in this last hour you treat me with what is unwished for, unbeloved, not dear and disagreeable.' 'How then should I treat you, your majesty?' 'You should treat me thus, queen - "There is alteration, separation, and becoming otherwise from all that is dear and agreeable, your majesty. May you not die with longing, your majesty, for painful is the death of one with longing, and blamed is the death of one with longing. Lord, these eighty-four thousand cities are yours, with Kusāvatī as the royal capital. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand mansions are yours, with the Teaching mansion as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand peaked houses are yours, with the Great Array peaked house as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand couches are yours, made of gold, made of silver, made of ivory, made of heartwood, spread with long-fleeced rugs, spread with white rugs, spread with wool rugs, with excellent antelope hide coverings, with canopies above, and red cushions at both ends. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand elephants are yours, adorned with gold ornaments, with gold banners, covered with nets of gold, with Uposatha, the king of elephants, as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand horses are yours, adorned with gold ornaments, with gold banners, covered with nets of gold, with Valāhaka, the king of horses, as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand chariots are yours, upholstered with lion skins, tiger skins, leopard skins, cream-coloured blankets, adorned with gold ornaments, with gold banners, covered with nets of gold, with the Vejayanta chariot as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand gems are yours, with the jewel-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand women are yours, with Queen Subhaddā as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand householders are yours, with the householder-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand nobles are yours, following you, with the steward-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand cows are yours, with milking vessels of bronze. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand times ten million garments are yours, of delicate linen, delicate cotton, delicate silk, and delicate wool. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand dishes of food are brought to you both morning and evening. Here, lord, abandon desire, do not make a wish for life."'

268. When this was said, Ānanda, Queen Subhaddā wept and shed tears. Then, Ānanda, Queen Subhaddā, having wiped away her tears, said this to King Mahāsudassana:

"There is alteration, separation, and becoming otherwise from all that is dear and agreeable, your majesty. May you not die with longing, your majesty, for painful is the death of one with longing, and blamed is the death of one with longing. Lord, these eighty-four thousand cities are yours, with Kusāvatī as the royal capital. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand mansions are yours, with the Teaching mansion as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand peaked houses are yours, with the Great Array peaked house as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand couches are yours, made of gold, made of silver, made of ivory, made of heartwood, spread with long-fleeced rugs, spread with white rugs, spread with wool rugs, with excellent antelope hide coverings, with canopies above, and red cushions at both ends. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand elephants are yours, adorned with gold ornaments, with gold banners, covered with nets of gold, with Uposatha, the king of elephants, as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand horses are yours, adorned with gold ornaments, with gold banners, covered with nets of gold, with Valāhaka, the king of horses, as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand chariots are yours, upholstered with lion skins, tiger skins, leopard skins, cream-coloured blankets, adorned with gold ornaments, with gold banners, covered with nets of gold, with the Vejayanta chariot as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand gems are yours, with the jewel-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand women are yours, with the woman-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand householders are yours, with the householder-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand nobles are yours, following you, with the steward-treasure as the foremost. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand cows are yours, with milking vessels of bronze. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand times ten million garments are yours, of delicate linen, delicate cotton, delicate silk, and delicate wool. Here, lord, abandon desire, do not make a wish for life. Lord, these eighty-four thousand dishes of food are brought to you both morning and evening. Here, lord, abandon desire, do not make a wish for life.

Going to the Brahmā World

269. Then, Ānanda, not long after, King Mahāsudassana died. Just as, Ānanda, when a householder or a householder's son has eaten delicious food, drowsiness from the meal comes over him, even so, Ānanda, King Mahāsudassana's death-proximate feelings were. And when he died, Ānanda, King Mahāsudassana was reborn in a good destination, in the brahmā world. For eighty-four thousand years, Ānanda, King Mahāsudassana played childish games. For eighty-four thousand years he acted as viceroy. For eighty-four thousand years he ruled as king. For eighty-four thousand years, as a householder, he lived the holy life in the Teaching mansion. Having developed the four divine abodes, with the breaking up of the body, after death, he went to the brahmā world.

270. "Perhaps, Ānanda, someone might think: 'Surely King Mahāsudassana at that time was someone else.' But, Ānanda, it should not be regarded thus. I was King Mahāsudassana at that time. Mine were those eighty-four thousand cities with Kusāvatī as the royal capital, mine were those eighty-four thousand mansions with the Teaching mansion as the foremost, mine were those eighty-four thousand peaked houses with the Great Array peaked house as the foremost, mine were those eighty-four thousand couches made of gold, made of silver, made of ivory, made of heartwood, spread with long-fleeced rugs, spread with white rugs, spread with wool rugs, with excellent antelope hide coverings, with canopies above, and red cushions at both ends, mine were those eighty-four thousand elephants adorned with gold ornaments, with gold banners, covered with nets of gold, with Uposatha, the king of elephants, as the foremost, mine were those eighty-four thousand horses adorned with gold ornaments, with gold banners, covered with nets of gold, with Valāhaka, the king of horses, as the foremost, mine were those eighty-four thousand chariots upholstered with lion skins, tiger skins, leopard skins, cream-coloured blankets, adorned with gold ornaments, with gold banners, covered with nets of gold, with the Vejayanta chariot as the foremost, mine were those eighty-four thousand gems with the jewel-treasure as the foremost, mine were those eighty-four thousand women with Queen Subhaddā as the foremost, mine were those eighty-four thousand householders with the householder-treasure as the foremost, mine were those eighty-four thousand nobles following me with the steward-treasure as the foremost, mine were those eighty-four thousand cows with milking vessels of bronze, mine were those eighty-four thousand times ten million garments of delicate linen, delicate cotton, delicate silk, and delicate wool, mine were those eighty-four thousand dishes of food that were brought both morning and evening.

271. "Of those eighty-four thousand cities, Ānanda, there was only one city where I dwelt at that time, namely the royal capital of Kusāvatī. Of those eighty-four thousand palaces, Ānanda, there was only one palace where I dwelt at that time, namely the Palace of Teaching. Of those eighty-four thousand peaked houses, Ānanda, there was only one peaked house where I dwelt at that time, namely the Great Array peaked house. Of those eighty-four thousand couches, Ānanda, there was only one couch that I used at that time, whether it was made of gold, or silver, or ivory, or hardwood. Of those eighty-four thousand elephants, Ānanda, there was only one elephant that I mounted at that time, namely the elephant-king Uposatha. Of those eighty-four thousand horses, Ānanda, there was only one horse that I mounted at that time, namely the horse-king Valāhaka. Of those eighty-four thousand chariots, Ānanda, there was only one chariot that I mounted at that time, namely the Vejayanta chariot. Of those eighty-four thousand women, Ānanda, there was only one woman who attended on me at that time, whether she was from the noble caste or the merchant caste. Of those eighty-four thousand, Ānanda, or. Of those eighty-four thousand crores of garments, Ānanda, there was only one pair of garments that I wore at that time, whether of fine linen, or fine cotton, or fine silk, or fine wool. Of those eighty-four thousand offerings of food, Ānanda, there was only one offering from which I ate at most a measure of rice with suitable curry.

272. "Look, Ānanda, all these formations have passed, ceased, and changed. Thus, Ānanda, formations are impermanent; Thus, Ānanda, formations are unstable; Thus, Ānanda, formations are unreliable! Therefore, Ānanda, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.

"I recall, Ānanda, that six times I have laid down my body in this place, and on those occasions I was a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who had achieved the stability of his realm and was endowed with the seven treasures. This is the seventh laying down of the body. "I do not see, Ānanda, in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, any place where the Truth Finder might lay down the body for an eighth time." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

The Great Discourse on Sudassana is concluded as the fourth.

5.

The Discourse on Janavasabha

The Declaration about Those from Nātika and Others

273. Thus have I heard - On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. Now on that occasion the Blessed One was declaring the rebirth of followers who had passed away and died in the various districts all around - in Kāsi, Kosala, among the Vajjians, Mallans, Cetis, Vaṃsas, Kurus, Pañcālas, Majjhas, and Sūrasenas - "That one has been reborn there, that one has been reborn there. More than fifty followers in Nātika who passed away and died, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and were of a nature not to return from that world. More than ninety followers in Nātika who passed away and died, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, became once-returners, coming back to this world only once more to make an end of suffering. More than five hundred followers in Nātika who passed away and died, with the utter destruction of three fetters, became stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination."

274. The followers in Nātika heard: "It seems the Blessed One is declaring the rebirth of followers who have passed away and died in the various districts all around - in Kāsi, Kosala, among the Vajjians, Mallans, Cetis, Vaṃsas, Kurus, Pañcālas, Majjhas, and Sūrasenas - 'That one has been reborn there, that one has been reborn there. More than fifty followers in Nātika who passed away and died, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and were of a nature not to return from that world. More than ninety followers in Nātika who passed away and died, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, became once-returners, coming back to this world only once more to make an end of suffering. More than five hundred followers in Nātika who passed away and died, with the utter destruction of three fetters, became stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' And having heard the Blessed One's answers to the questions, the followers in Nātika were pleased, delighted, filled with rapture and joy.

275. The Venerable Ānanda heard - "It seems the Blessed One is declaring the rebirth of followers who have passed away and died in the various districts all around - in Kāsi, Kosala, among the Vajjians, Mallans, Cetis, Vaṃsas, Kurus, Pañcālas, Majjhas, and Sūrasenas - 'That one has been reborn there, that one has been reborn there. More than fifty followers in Nātika who passed away and died, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and were of a nature not to return from that world. More than ninety followers in Nātika who passed away and died, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, became once-returners, coming back to this world only once more to make an end of suffering. More than five hundred followers in Nātika who passed away and died, with the utter destruction of three fetters, became stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' And having heard the Blessed One's answers to the questions, the followers in Nātika were pleased, delighted, filled with rapture and joy."

Talk about Ānanda

276. Then this occurred to the Venerable Ānanda - "There were also these many long-standing Magadhan followers who have passed away and died. Empty, I think, are Anga and Magadha of those Angan and Magadhan followers who have passed away and died. They too had confidence in the Buddha, confidence in the Teaching, confidence in the Community, and were complete in virtuous behaviour. They have passed away and died, but the Blessed One has not declared their destiny; It would be good if there were a declaration about them too, for many people would gain confidence and thereby go to a good destination. This King Seniya Bimbisāra of Magadha too was a righteous king of righteousness, a benefactor of brahmins and householders, both townspeople and countryfolk. People used to live praising him thus: 'Such was our righteous king of righteousness who made us happy and then died; so pleasantly did we live in the realm of that righteous king of righteousness.' He too had confidence in the Buddha, confidence in the Teaching, confidence in the Community, and was complete in virtuous behaviour. People indeed used to say: 'Even until the time of his death, King Seniya Bimbisāra of Magadha died praising the Blessed One.' He has passed away and died, but the Blessed One has not declared his destiny. It would be good if there were a declaration about him too, for many people would gain confidence and thereby go to a good destination. The Blessed One's enlightenment was in Magadha. Since the Blessed One's enlightenment was in Magadha, how could the Blessed One not declare the rebirth of Magadhan followers who have passed away and died? If the Blessed One were not to declare the rebirth of Magadhan followers who have passed away and died, the Magadhan followers would be dejected; And since the Magadhan followers would be dejected, how could the Blessed One not declare their destiny?"

277. Having reflected alone in private about the Magadhan followers, the Venerable Ānanda rose at dawn 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 Ānanda said this to the Blessed One - "I have heard this, Venerable Sir: 'It seems the Blessed One is declaring the rebirth of followers who have passed away and died in the various districts all around - in Kāsi, Kosala, among the Vajjians, Mallans, Cetis, Vaṃsas, Kurus, Pañcālas, Majjhas, and Sūrasenas - "That one has been reborn there, that one has been reborn there. More than fifty followers in Nātika who passed away and died, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and were of a nature not to return from that world. More than ninety followers in Nātika who passed away and died, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, became once-returners, coming back to this world only once more to make an end of suffering. More than five hundred followers in Nātika who passed away and died, with the utter destruction of three fetters, became stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination." And having heard the Blessed One's answers to the questions, the followers in Nātika were pleased, delighted, filled with rapture and joy." There were also these many long-standing Magadhan followers, Venerable Sir, who have passed away and died. Empty, I think, are Anga and Magadha of those Angan and Magadhan followers who have passed away and died. They too, Venerable Sir, had confidence in the Buddha, confidence in the Teaching, confidence in the Community, and were complete in virtuous behaviour, but having passed away and died, their destiny has not been declared by the Blessed One. It would be good if there were a declaration about them too, for many people would gain confidence and thereby go to a good destination. This King Seniya Bimbisāra of Magadha too, Venerable Sir, was a righteous king of righteousness, a benefactor of brahmins and householders, both townspeople and countryfolk. People used to live praising him thus: 'Such was our righteous king of righteousness who made us happy and then died. So pleasantly did we live in the realm of that righteous king of righteousness.' He too, Venerable Sir, had confidence in the Buddha, confidence in the Teaching, confidence in the Community, and was complete in virtuous behaviour. People indeed used to say: 'Even until the time of his death, King Seniya Bimbisāra of Magadha died praising the Blessed One.' He has passed away and died, but his destiny has not been declared by the Blessed One; it would be good if there were a declaration about him too, for many people would gain confidence and thereby go to a good destination. The Blessed One's enlightenment, Venerable Sir, was in Magadha. Since the Blessed One's enlightenment was in Magadha, Venerable Sir, how could the Blessed One not declare the rebirth of Magadhan followers who have passed away and died? If the Blessed One were not to declare the rebirth of Magadhan followers who have passed away and died, Venerable Sir, the Magadhan followers would be dejected; and since the Magadhan followers would be dejected, how could the Blessed One not declare their destiny?" Having made this statement about the Magadhan followers in the presence of the Blessed One, the Venerable Ānanda rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

278. Then the Blessed One, shortly after the Venerable Ānanda had left, having dressed in the morning and taking his bowl and robe, entered Nātika for alms. Having walked for alms in Nātika and returned from the alms round after the meal, having washed his feet and entered the Brick House, having focused on, attended to, and directed his whole mind to the Magadhan followers, he sat down on the prepared seat - "I shall know their destination and future course, what destination and what future course these venerable ones have." The Blessed One saw the Magadhan followers, "what destination and what future course these venerable ones have." Then the Blessed One in the evening, having emerged from seclusion, came out of the Brick House and sat down on the prepared seat in the shade of the dwelling.

279. 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 - "The Blessed One appears serene, Venerable Sir, the Blessed One's facial complexion is pure and bright due to the clarity of his faculties. Surely today, Venerable Sir, the Blessed One has dwelt in a peaceful dwelling?" "After you had made that statement about the Magadhan followers in my presence, Ānanda, and then rose from your seat and departed, I walked for alms in Nātika and returned from the alms round after the meal, having washed my feet and entered the Brick House, having focused on, attended to, and directed my whole mind to the Magadhan followers, I sat down on the prepared seat - 'I shall know their destination and future course, what destination and what future course these venerable ones have.' I saw, Ānanda, the Magadhan followers, 'what destination and what future course these venerable ones have.'"

The Yakkha Janavasabha

280. "Then, Ānanda, the spirit, having vanished, made his voice heard - 'I am Janavasabha, Blessed One; I am Janavasabha, Fortunate One.' Do you recall, Ānanda, having heard such a name as Janavasabha before?"

"No, Venerable Sir, I do not recall having heard such a name as Janavasabha before, but my hair stood on end when I heard the name 'Janavasabha'. Then, Venerable Sir, I thought: 'This must be no ordinary spirit that has such a well-described name as Janavasabha.' "Immediately after the sound, Ānanda, a spirit of magnificent beauty appeared before me. For the second time he announced: 'I am Bimbisāra, Blessed One; I am Bimbisāra, Fortunate One.' This is the seventh time, Venerable Sir, that I have been reborn in the company of the Great King Vessavaṇa; passing away from there, I am able to become a human king.

281. 'For a long time, Venerable Sir, I have known myself to be free from the lower world, and my aspiration is established for the state of once-returner.' 'This is wonderful of the venerable yakkha Janavasabha, this is marvellous of the venerable yakkha Janavasabha. "You say, 'For a long time, Venerable Sir, I have known myself to be free from the lower world,' and you say, 'My aspiration is established for the state of once-returner.' From what source does the venerable yakkha Janavasabha recognize such a sublime distinction?" From nothing else, Blessed One, than your Dispensation, from nothing else, Fortunate One, than your Dispensation; since the time, Venerable Sir, when I gained complete confidence in the Blessed One, from that time, Venerable Sir, for a long time I have known myself to be free from the lower world, and my aspiration is established for the state of once-returner. Here, Venerable Sir, while I was sent by the Great King Vessavaṇa on some business to the Great King Virūḷhaka, I saw the Blessed One on the way having entered the Brick House, having focused on, attended to, and directed his whole mind to the Magadhan followers, sitting - "I shall know their destination and future course, what destination and what future course these venerable ones have." It is not wonderful, Venerable Sir, that I heard directly and received directly in that assembly when the Great King Vessavaṇa was speaking - "what destination and what future course these venerable ones have." Then, Venerable Sir, I thought: 'I shall see the Blessed One and report this to the Blessed One.' These, Venerable Sir, are the two reasons why I have come to see the Blessed One.'

The Assembly of Deities

282. "In recent days, Venerable Sir, on the Uposatha day of the fifteenth, on the full-moon night of the entering of the Rains, all the Tāvatiṃsa deities were seated together, assembled in the SuTeaching assembly hall. And a great celestial assembly was seated all around, and the four Great Kings were seated in the four directions. In the eastern direction, Great King Dhataraṭṭha was seated facing west, having the deities in front of him; in the southern direction, Great King Virūḷhaka was seated facing north, having the deities in front of him; in the western direction, Great King Virūpakkha was seated facing east, having the deities in front of him; in the northern direction, Great King Vessavaṇa was seated facing south, having the deities in front of him. When, Venerable Sir, all the Tāvatiṃsa deities were seated together, assembled in the SuTeaching assembly hall, and the great celestial assembly was seated all around, and the four Great Kings were seated in the four directions, This was their seating arrangement; then after that was our seat. Those deities, Venerable Sir, who had lived the holy life under the Blessed One and had recently been reborn in the Tāvatiṃsa realm, surpassed the other deities in beauty and glory. Because of this, Venerable Sir, the Tāvatiṃsa deities were delighted, joyful, filled with rapture and happiness, saying: "Indeed, the celestial ranks are being filled, and the asura ranks are diminishing!" Then, Venerable Sir, Sakka, lord of the deities, having understood the confidence of the Tāvatiṃsa deities, expressed appreciation with these verses:

Because of this, Venerable Sir, the Tāvatiṃsa deities were even more delighted, joyful, filled with rapture and happiness, saying: "Indeed, the celestial ranks are being filled, and the asura ranks are diminishing!" Then, Venerable Sir, having reflected on the purpose for which the Tāvatiṃsa deities were seated together, assembled in the SuTeaching assembly hall, and having discussed that purpose, the Four Great Kings had their say on that matter. The Four Great Kings received instruction on that matter, remaining at their respective seats, not having departed.

283. 'Then, Venerable Sir, in the northern direction a magnificent light arose, a radiance appeared, surpassing even the divine splendour of the deities. Then, Venerable Sir, Sakka, lord of the deities, addressed the Tāvatiṃsa deities: "Venerable sirs, when signs appear like this, a magnificent light arises, and radiance manifests, Brahmā will appear. This arising of light and manifestation of radiance is indeed the precursor of Brahmā's manifestation.

Talk about Sanaṅkumāra

284. Then, Venerable Sir, the Tāvatiṃsa deities sat down in their respective seats - "We shall know this light, what result it will be, only after experiencing it directly shall we go." The Four Great Kings too sat down in their respective seats - "We shall know this light, what result it will be, only after experiencing it directly shall we go." Having heard this, the Tāvatiṃsa deities became one-pointed - "We shall know this light, what result it will be, only after experiencing it directly shall we go."

'When, Venerable Sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, he appears having created a gross physical form. But, Venerable Sir, Brahmā's natural beauty is invisible to the sight of the Tāvatiṃsa deities. When, Venerable Sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, he surpasses the other deities in both beauty and glory. Just as, Venerable Sir, a golden figure surpasses a human figure in beauty; even so, Venerable Sir, when Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, he surpasses the other deities in both beauty and glory. When, Venerable Sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, no deity in that assembly welcomes him, or rises for him, or offers him a seat. All sit in silence with palms joined, cross-legged - "On whichever deity's seat Brahmā Sanaṅkumāra wishes to sit, on that deity's seat he will sit."

And whichever deity, Venerable Sir, Brahmā Sanaṅkumāra sits on their seat, that deity gains a sublime experience of inspiration; That deity gains a sublime experience of joy. Just as, Venerable Sir, a noble king who has just been crowned and anointed with kingship gains a sublime experience of inspiration, gains a sublime experience of joy. Even so, Venerable Sir, whichever deity Brahmā Sanaṅkumāra sits on their seat, that deity gains a sublime experience of inspiration, that deity gains a sublime experience of joy. Then, Venerable Sir, Brahmā Sanaṅkumāra, having created a gross physical form and having taken the appearance of a youth, appeared to the Tāvatiṃsa deities. Having risen up into the air, he sat cross-legged in the sky, in space. Just as, Venerable Sir, a strong person might sit cross-legged on a well-spread seat or on level ground; even so, Venerable Sir, Brahmā Sanaṅkumāra, having risen up into the air and having sat cross-legged in the sky, in space, having understood the confidence of the Tāvatiṃsa deities, expressed appreciation with these verses:

285. 'This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke; when speaking this matter, Venerable Sir, Brahmā Sanaṅkumāra's voice possessed eight qualities: it was distinct, intelligible, pleasing, agreeable, compact, not scattered, deep, and resonant. And, Venerable Sir, Brahmā Sanaṅkumāra makes himself understood to the assembly with his voice; yet his sound does not carry outside the assembly. When, Venerable Sir, someone has a voice possessed of these eight qualities, they are said to have "the voice of Brahmā."

'Then, Venerable Sir, Brahmā Sanaṅkumāra, having created thirty-three forms of himself and having sat cross-legged on individual seats of the Tāvatiṃsa deities, addressed the Tāvatiṃsa deities: "What do you think, dear deities of Tāvatiṃsa, how much the Blessed One has 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 deities and humans. Indeed, dear sir, those who have gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, and are complete in virtuous behaviour, with the breaking up of the body, after death, some are reborn in the company of the Paranimmitavasavattī deities, some are reborn in the company of the Nimmānaratī deities, some are reborn in the company of the Tusita deities, some are reborn in the company of the Yāma deities, some are reborn in the company of the Tāvatiṃsa deities, some are reborn in the company of the Cātumahārājika deities. Those who fulfil the lowest group, they fulfil the company of gandhabbas."

286. 'This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke; when Brahmā Sanaṅkumāra spoke this matter, Venerable Sir, the deities think it is just a sound - "The one who speaks on my seat, that one alone is speaking."

'Then, Venerable Sir, Brahmā Sanaṅkumāra unified himself into one form, having unified himself into one form and having sat cross-legged on Sakka's seat, the lord of deities, he addressed the Tāvatiṃsa deities:

One Who Has Developed the Bases for Spiritual Power

287. "What do you think, dear deities of Tāvatiṃsa, how well explained are these four bases for spiritual power proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for the purpose of abundance of spiritual power, mastery of spiritual power, and manifestation of spiritual power. Which four? Here, dear sir, a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving. He develops the basis for spiritual power endowed with concentration due to energy and formations of striving. He develops the basis for spiritual power endowed with concentration due to mind and formations of striving. He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. These, dear sir, are the four bases for spiritual power proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for the purpose of abundance of spiritual power, mastery of spiritual power, and manifestation of spiritual power.

Indeed, dear sir, whatever ascetics or brahmins in the past experienced manifold spiritual powers, all of them did so through having developed and cultivated these four bases for spiritual power. Indeed, dear sir, whatever ascetics or brahmins in the future will experience manifold spiritual powers, all of them will do so through having developed and cultivated these four bases for spiritual power. Indeed, dear sir, whatever ascetics or brahmins at present experience manifold spiritual powers, all of them do so through having developed and cultivated these four bases for spiritual power. "Do the honourable Tāvatiṃsa deities see this kind of spiritual power of mine?" "Yes, Great Brahmā." "I too, dear sir, through having developed and cultivated these four bases for spiritual power, have become so powerful and of such great might." This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke. This matter, Venerable Sir, having spoken, Brahmā Sanaṅkumāra addressed the Tāvatiṃsa deities:

The Threefold Achievement of Opportunity

288. "What do you think, dear deities of Tāvatiṃsa, how well the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, has understood these three opportunities for attaining happiness. Which three? Here, dear sir, someone lives associated with sensual pleasures, associated with unwholesome states. Then at a later time he hears the noble Teaching, attends to it carefully, and practices in accordance with the Teaching. Having heard the noble Teaching, attended to it carefully, and practiced in accordance with the Teaching, he lives unassociated with sensual pleasures, unassociated with unwholesome states. To him who is unassociated with sensual pleasures, unassociated with unwholesome states, there arises happiness, and from happiness, even more joy. Just as, dear sir, from gladness joy would be born, even so, dear sir, to one who is unassociated with sensual pleasures, unassociated with unwholesome states, there arises happiness, and from happiness, even more joy. This, dear sir, is the first opportunity for attaining happiness that has been understood by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One.

"Furthermore, dear sir, for someone here the gross bodily formations are not tranquillized, the gross verbal formations are not tranquillized, the gross mental formations are not tranquillized. Then at a later time he hears the noble Teaching, attends to it carefully, and practices in accordance with the Teaching. Having heard the noble Teaching, attended to it carefully, and practiced in accordance with the Teaching, his gross bodily formations become tranquillized, his gross verbal formations become tranquillized, his gross mental formations become tranquillized. Through the tranquillization of gross bodily formations, gross verbal formations, and gross mental formations, there arises happiness, and from happiness, even more joy. Just as, dear sir, from gladness joy would be born, even so, dear sir, through the tranquillization of gross bodily formations, gross verbal formations, and gross mental formations, there arises happiness, and from happiness, even more joy. This, dear sir, is the second opportunity for attaining happiness that has been understood by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One.

"Furthermore, dear sir, someone here does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He does not understand as it really is 'This is blameworthy, this is blameless, this should be pursued, this should not be pursued, this is inferior, this is superior, this is dark and bright with their counterparts'. Then at a later time he hears the noble Teaching, attends to it carefully, and practices in accordance with the Teaching. Having heard the noble Teaching, attended to it carefully, and practiced in accordance with the Teaching, he understands as it really is 'this is wholesome', he understands as it really is 'this is unwholesome'. He understands as it really is 'This is blameworthy, this is blameless, this should be pursued, this should not be pursued, this is inferior, this is superior, this is dark and bright with their counterparts'. Knowing thus, seeing thus, ignorance is abandoned and true knowledge arises. With the fading away of ignorance and the arising of true knowledge, there arises happiness, and from happiness, even more joy. Just as, dear sir, from gladness joy would be born, even so, dear sir, with the fading away of ignorance and the arising of true knowledge, there arises happiness, and from happiness, even more joy. This, dear sir, is the third opportunity for attaining happiness that has been understood by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. These, dear sir, are the three opportunities for attaining happiness that have been understood by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke; this matter, Venerable Sir, having spoken, Brahmā Sanaṅkumāra addressed the Tāvatiṃsa deities:

The Four Foundations of Mindfulness

289. "What do you think, dear deities of Tāvatiṃsa, how well explained are these four foundations of mindfulness proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for the attainment of what is wholesome. Which four? Here, dear sir, a monk dwells contemplating the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. While dwelling contemplating the body in the body internally, he becomes rightly concentrated there, rightly serene. Being thus rightly concentrated and rightly serene there, he brings forth knowledge and vision of others' bodies externally. He dwells contemplating feelings in feelings internally... etc... he brings forth knowledge and vision of others' feelings externally. He dwells contemplating mind in mind internally... etc... he brings forth knowledge and vision of others' minds externally. He dwells contemplating mind-objects in mind-objects internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. While dwelling contemplating mind-objects in mind-objects internally, he becomes rightly concentrated there, rightly serene. Being thus rightly concentrated and rightly serene there, he brings forth knowledge and vision of others' mind-objects externally. These, dear sir, are the four foundations of mindfulness proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for the attainment of what is wholesome." This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke. This matter, Venerable Sir, having spoken, Brahmā Sanaṅkumāra addressed the Tāvatiṃsa deities:

Seven Requisites of Concentration

290. "What do you think, dear deities of Tāvatiṃsa, how well explained are these seven requisites of concentration proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for the development and fulfilment of right concentration. Which seven? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness. Dear sir, when one-pointedness of mind is equipped with these seven factors, this is called noble right concentration with its supports and with its requisites. Dear sir, for one of right view, right intention springs up; for one of right intention, right speech springs up; for one of right speech, right action springs up. For one of right action, right livelihood springs up; for one of right livelihood, right effort springs up; for one of right effort, right mindfulness springs up; for one of right mindfulness, right concentration springs up; for one of right concentration, right knowledge springs up; for one of right knowledge, right liberation springs up. Indeed, dear sir, speaking rightly one would say: '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, the doors to the Deathless are open.' Indeed, dear sir, 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, the doors to the Deathless are open.

"Indeed, dear sir, those who possess confirmed confidence in the Buddha, possess confirmed confidence in the Teaching, possess confirmed confidence in the Community, and possess the virtues dear to the noble ones, and those who are spontaneously reborn and are disciplined in the Teaching—more than twenty-four hundred thousand followers from Magadha who passed away and died, with the utter destruction of three fetters, became stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. And there are once-returners in this regard.

291. 'This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke; when Brahmā Sanaṅkumāra spoke this matter, Venerable Sir, this reflection arose in the mind of the Great King Vessavaṇa: "It is wonderful, indeed! It is marvellous, indeed! That there will be such an excellent teacher, such an excellent exposition of the Teaching, such excellent distinctive achievements will be known!" Then, Venerable Sir, Brahmā Sanaṅkumāra, having understood with his own mind the reflection in the mind of the Great King Vessavaṇa, said this to the Great King Vessavaṇa: "What does the Venerable Great King Vessavaṇa think - was there such an excellent teacher in the past, such an excellent exposition of the Teaching, were such excellent distinctive achievements known? Will there be such an excellent teacher in the future, such an excellent exposition of the Teaching, will such excellent distinctive achievements be known?"

292. "This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke to the Tāvatiṃsa deities, this matter the Great King Vessavaṇa heard directly and received directly when Brahmā Sanaṅkumāra was speaking to the Tāvatiṃsa deities, and he himself announced it to the assembly."

This matter Janavasabha the yakkha heard directly and received directly when the Great King Vessavaṇa was speaking to his own assembly, and announced it to the Blessed One. Having heard and received this matter directly from the spirit Janavasabha, and having understood it through direct knowledge, the Blessed One told it to Venerable Ānanda, and Venerable Ānanda, having heard and received it directly from the Blessed One, told it to the monks, nuns, male lay followers and female lay followers. That holy life became successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings.

The Discourse on Janavasabha is concluded, the fifth.

6.

The Great Discourse on Govinda

293. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Pañcasikha, son of a gandhabba, when the night was far advanced, illuminating the whole of Vulture Peak mountain with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Pañcasikha, son of a gandhabba, said this to the Blessed One - "Venerable Sir, I will tell the Blessed One what I have heard directly from the Tāvatiṃsa deities, what I have directly received." "Tell me, Pañcasikha," said the Blessed One.

The Assembly of Deities

294. "In recent days, Venerable Sir, on the Uposatha day of the fifteenth, on the full-moon night of the Pavāraṇā ceremony, all the Tāvatiṃsa deities were seated together, assembled in the SuTeaching assembly hall; and a great celestial assembly was seated all around, and the four Great Kings were seated in the four directions; in the eastern direction, Great King Dhataraṭṭha was seated facing west, having the deities in front of him; in the southern direction, Great King Virūḷhaka was seated facing north, having the deities in front of him; in the western direction, Great King Virūpakkha was seated facing east, having the deities in front of him; in the northern direction, Great King Vessavaṇa was seated facing south, having the deities in front of him. When, Venerable Sir, all the Tāvatiṃsa deities were seated together, assembled in the SuTeaching assembly hall, and the great celestial assembly was seated all around, and the four Great Kings were seated in the four directions, this was their seating arrangement; then after that was our seat.

"Those deities, Venerable Sir, who had lived the holy life under the Blessed One and had recently been reborn in the Tāvatiṃsa realm, surpassed the other deities in beauty and glory. Because of this, Venerable Sir, the Tāvatiṃsa deities were delighted, joyful, filled with rapture and happiness; "Indeed, the celestial ranks are being filled, and the asura ranks are diminishing!"

295. Then, Venerable Sir, Sakka, lord of the deities, having understood the confidence of the Tāvatiṃsa deities, expressed appreciation with these verses:

Because of this, Venerable Sir, the Tāvatiṃsa deities were even more delighted, joyful, filled with rapture and happiness; "Indeed, the celestial ranks are being filled, and the asura ranks are diminishing!"

Eight True Kinds of Praise

296. "Then, Venerable Sir, Sakka, lord of the deities, having understood the confidence of the Tāvatiṃsa deities, addressed the Tāvatiṃsa deities - 'Would you like, dear ones, to hear the eight true praises of that Blessed One?' 'We would like, dear one, to hear the eight true praises of that Blessed One.' Then, Venerable Sir, Sakka, lord of the deities, proclaimed the eight true praises of the Blessed One to the Tāvatiṃsa deities - 'What do you think, dear deities of Tāvatiṃsa? How much the Blessed One has 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 deities and humans. We do not see in the past, nor do we see at present, another teacher endowed with this quality who has practised so much for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans, except for that Blessed One.

The Teaching is well-expounded by that Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. We do not see in the past, nor do we see at present, another teacher endowed with this quality who teaches such a leading-onwards Teaching, except for that Blessed One.

"This is wholesome" has been well described by that Blessed One, "this is unwholesome" has been well described. 'This is blameworthy, this is blameless, this should be pursued, this should not be pursued, this is inferior, this is superior, this is dark and bright with their counterparts' has been well described. We do not see in the past, nor do we see at present, another teacher endowed with this quality who describes such things as the wholesome and unwholesome, the blameworthy and blameless, what should and should not be pursued, the inferior and superior, the dark and bright with their counterparts, except for that Blessed One.

The way leading to Nibbāna has been well described by that Blessed One for his disciples; Nibbāna and the way converge. Just as the water of the Ganges flows together and converges with the water of the Yamuna, even so the way leading to Nibbāna has been well described by that Blessed One for his disciples; Nibbāna and the way converge. We do not see in the past, nor do we see at present, another teacher endowed with this quality who describes the way leading to Nibbāna, except for that Blessed One.

That Blessed One has achieved gain and renown to such an extent that even the nobles seem to live in devotion to him, yet that Blessed One takes his food free from vanity. We do not see in the past, nor do we see at present, another teacher endowed with this quality who takes food free from vanity, except for that Blessed One.

That Blessed One has found companionship with those in training, those practising, and with arahants who have completed their vows. The Blessed One dwells having abandoned companionship, devoted to solitude. We do not see in the past, nor do we see at present, another teacher endowed with this quality who is so devoted to solitude, except for that Blessed One.

That Blessed One speaks as he acts and acts as he speaks, thus he speaks as he acts and acts as he speaks. We do not see in the past, nor do we see at present, another teacher endowed with this quality who practises the Teaching in accordance with the Teaching, except for that Blessed One.

That Blessed One has crossed over doubt, is free from uncertainty, has completed his intention regarding the fundamental holy life. We do not see in the past, nor do we see at present, another teacher endowed with this quality who has crossed over doubt, gone beyond uncertainty, completed his purpose, and perfected the fundamentals of the holy life, except for that Blessed One.

297. "These, Venerable Sir, are the eight true praises of the Blessed One that Sakka, lord of the deities, proclaimed to the Tāvatiṃsa deities. Because of this, Venerable Sir, having heard the eight true praises of the Blessed One, the Tāvatiṃsa deities were even more delighted, joyful, filled with rapture and happiness. There, Venerable Sir, some deities said thus: 'Oh, dear ones, may four Perfectly Enlightened Ones arise in the world and teach the Teaching just like the Blessed One. 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 deities and humans.' Some deities said thus: 'Let be, dear ones, the four Perfectly Enlightened Ones. Oh, dear ones, may three Perfectly Enlightened Ones arise in the world and teach the Teaching just like the Blessed One. 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 deities and humans.' Some deities said thus: 'Let be, dear ones, the three Perfectly Enlightened Ones. Oh, dear ones, may two Perfectly Enlightened Ones arise in the world and teach the Teaching just like the Blessed One. 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 deities and humans.'

298. "When this was said, Venerable Sir, Sakka, lord of the deities, said this to the Tāvatiṃsa deities - 'It is impossible, dear ones, it cannot happen, that two Arahants who are Perfectly Enlightened Ones could arise simultaneously in the same world system. There is no such possibility. Oh, dear ones, may that Blessed One remain with little affliction, little illness, for a long time, for a long period. 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 deities and humans.' Then, Venerable Sir, having reflected on the purpose for which the Tāvatiṃsa deities were seated together, assembled in the SuTeaching assembly hall, and having discussed that purpose, the Four Great Kings had their say on that matter. The Four Great Kings received instruction on that matter, remaining at their respective seats, not having departed.

299. "Then, Venerable Sir, in the northern direction a magnificent light arose, a radiance appeared, surpassing even the divine splendour of the deities. Then, Venerable Sir, Sakka, lord of the deities, addressed the Tāvatiṃsa deities: 'Venerable sirs, when signs appear like this, a magnificent light arises, and radiance manifests, Brahmā will appear; This arising of light and manifestation of radiance is indeed the precursor of Brahmā's manifestation.

Talk about Sanaṅkumāra

300. Then, Venerable Sir, the Tāvatiṃsa deities sat down in their respective seats - 'We shall know this light, what result it will be, only after experiencing it directly shall we go.' The Four Great Kings too sat down in their respective seats - 'We shall know this light, what result it will be, only after experiencing it directly shall we go.' Having heard this, the Tāvatiṃsa deities became one-pointed - 'We shall know this light, what result it will be, only after experiencing it directly shall we go.'

When, Venerable Sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, he appears having created a gross physical form. But, Venerable Sir, Brahmā's natural beauty is invisible to the sight of the Tāvatiṃsa deities. When, Venerable Sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, he surpasses the other deities in both beauty and glory. Just as, Venerable Sir, a golden figure surpasses a human figure in beauty, even so, Venerable Sir, when Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, he surpasses the other deities in both beauty and glory. When, Venerable Sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa deities, no deity in that assembly welcomes him, or rises for him, or offers him a seat. All sit in silence with palms joined, cross-legged - "On whichever deity's seat Brahmā Sanaṅkumāra wishes to sit, on that deity's seat he will sit." And whichever deity, Venerable Sir, Brahmā Sanaṅkumāra sits on their seat, that deity gains a sublime experience of inspiration, that deity gains a sublime experience of joy. Just as, Venerable Sir, a noble king who has just been crowned and anointed with kingship gains a sublime experience of inspiration, gains a sublime experience of joy, even so, Venerable Sir, whichever deity Brahmā Sanaṅkumāra sits on their seat, that deity gains a sublime experience of inspiration, that deity gains a sublime experience of joy. Then, Venerable Sir, Brahmā Sanaṅkumāra, having understood the confidence of the Tāvatiṃsa deities, disappeared and expressed appreciation with these verses -

301. "This matter, Venerable Sir, Brahmā Sanaṅkumāra spoke. When speaking this matter, Venerable Sir, Brahmā Sanaṅkumāra's voice possessed eight qualities: it was distinct, intelligible, pleasing, agreeable, compact, not scattered, deep, and resonant. And, Venerable Sir, Brahmā Sanaṅkumāra makes himself understood to the assembly with his voice, yet his sound does not carry outside the assembly. When, Venerable Sir, someone has a voice possessed of these eight qualities, they are said to have "the voice of Brahmā." Then, Venerable Sir, the Tāvatiṃsa deities said this to Brahmā Sanaṅkumāra - 'Good, Great Brahmā, considering this we rejoice; and there are eight true praises of that Blessed One spoken by Sakka, lord of the deities; considering these too we rejoice.'

Eight True Kinds of Praise

302. "Then, Venerable Sir, Brahmā Sanaṅkumāra said this to Sakka, lord of the deities - 'It would be good, lord of deities, if we too could hear the eight true praises of that Blessed One.' 'Yes, Great Brahmā,' Venerable Sir, Sakka, lord of the deities, proclaimed the eight true praises of the Blessed One to Brahmā Sanaṅkumāra.

"What does the Venerable Great Brahmā think? How much the Blessed One has 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 deities and humans. We do not see in the past, nor do we see at present, another teacher endowed with this quality who has practised so much for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans, except for that Blessed One.

The Teaching is well-expounded by that Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. We do not see in the past, nor do we see at present, another teacher endowed with this quality who teaches such a leading-onwards Teaching, except for that Blessed One.

"This is wholesome" has been well described by that Blessed One, "this is unwholesome" has been well described, 'This is blameworthy, this is blameless, this should be pursued, this should not be pursued, this is inferior, this is superior, this is dark and bright with their counterparts' has been well described. One who describes such things as the wholesome and unwholesome, the blameworthy and blameless, what should and should not be pursued, the inferior and superior, the dark and bright with their counterparts. We do not see in the past, nor do we see at present, another teacher endowed with this quality, except for that Blessed One.

The way leading to Nibbāna has been well described by that Blessed One for his disciples; Nibbāna and the way converge. Just as the water of the Ganges flows together and converges with the water of the Yamuna, even so the way leading to Nibbāna has been well described by that Blessed One for his disciples; Nibbāna and the way converge. We do not see in the past, nor do we see at present, another teacher endowed with this quality who describes the way leading to Nibbāna, except for that Blessed One.

That Blessed One has achieved gain and renown to such an extent that even the nobles seem to live in devotion to him. That Blessed One takes his food free from vanity. We do not see in the past, nor do we see at present, another teacher endowed with this quality who takes food free from vanity, except for that Blessed One.

That Blessed One has found companionship with those in training, those practising, and with arahants who have completed their vows, yet the Blessed One dwells having abandoned companionship, devoted to solitude. We do not see in the past, nor do we see at present, another teacher endowed with this quality who is so devoted to solitude, except for that Blessed One.

That Blessed One speaks as he acts and acts as he speaks; thus he speaks as he acts and acts as he speaks. We do not see in the past, nor do we see at present, another teacher endowed with this quality who practises the Teaching in accordance with the Teaching, except for that Blessed One.

That Blessed One has crossed over doubt, is free from uncertainty, has completed his intention regarding the fundamental holy life. Thus crossed over doubt, gone beyond uncertainty, completed his intention, and perfected the fundamentals of the holy life. We do not see in the past, nor do we see at present, another teacher endowed with this quality, except for that Blessed One.

303. "These, Venerable Sir, are the eight true praises of the Blessed One that Sakka, lord of the deities, proclaimed to Brahmā Sanaṅkumāra. Because of this, Venerable Sir, having heard the eight true praises of the Blessed One, Brahmā Sanaṅkumāra was delighted, joyful, filled with rapture and happiness. Then, Venerable Sir, Brahmā Sanaṅkumāra, having created a gross physical form and having taken the appearance of a youth, appeared to the Tāvatiṃsa deities. Having risen up into the air, he sat cross-legged in the sky, in space. Just as, Venerable Sir, a strong person might sit cross-legged on a well-spread seat or on level ground, even so, Venerable Sir, Brahmā Sanaṅkumāra, having risen up into the air and having sat cross-legged in the sky, in space, addressed the Tāvatiṃsa deities -

The Story of the Brahmin Govinda

304. "What do you think, dear deities of Tāvatiṃsa, for how long that Blessed One was one of great wisdom. In the past, sirs, there was a king named Disampati. King Disampati's brahmin chaplain was named Govinda. King Disampati had a son, a prince named Reṇu. The brahmin Govinda had a son, a young man named Jotipāla. Thus Prince Reṇu and the young man Jotipāla and six other nobles - these eight were companions. Then, sirs, after the passing of days and nights, the brahmin Govinda died. When the brahmin Govinda had died, King Disampati lamented: "At the time when we, having properly delegated all duties to the brahmin Govinda, lived endowed and furnished with the five cords of sensual pleasure, at that time the brahmin Govinda died." When this was said, sirs, Prince Reṇu said this to King Disampati: "Do not, your majesty, lament too much over the death of the brahmin Govinda. There is, your majesty, the brahmin Govinda's son, a young man named Jotipāla, who is wiser than his father and more capable of seeing what is beneficial than his father; whatever matters his father used to advise on, those are now for the young man Jotipāla to advise on." "Is it so, prince?" "Yes, your majesty."

The Story of Mahāgovinda

305. Then, sirs, King Disampati addressed a certain man: "Come, good man, go to the young man named Jotipāla; having approached, tell the young man Jotipāla thus: 'May there be blessings upon the honourable Jotipāla, King Disampati addresses the honourable young man Jotipāla, King Disampati wishes to see the honourable young man Jotipāla.'" "Yes, your majesty," that man replied to King Disampati and approached the young man Jotipāla; having approached, he said this to the young man Jotipāla: "May there be blessings upon the honourable Jotipāla, King Disampati addresses the honourable young man Jotipāla, King Disampati wishes to see the honourable young man Jotipāla." "Yes, sir," the young man Jotipāla replied to that man and approached King Disampati; having approached, he exchanged greetings with King Disampati; after exchanging courteous and cordial greetings, he sat down to one side. When the young man Jotipāla was seated to one side, sirs, King Disampati said this to him: "Let the honourable Jotipāla advise us, let not the honourable Jotipāla refuse to give advice. I will place you in your father's position, I will anoint you to the position of Govinda." "Yes, sir," the young man Jotipāla replied to King Disampati. Then, sirs, King Disampati anointed the young man Jotipāla to the position of Govinda and placed him in his father's position. Anointed to the position of Govinda and placed in his father's position, the young man Jotipāla advised on matters his father had advised on and also advised on matters his father had not advised on; he accomplished tasks his father had accomplished and also accomplished tasks his father had not accomplished. People said this about him: "Indeed, sirs, he is the brahmin Govinda, indeed, sirs, he is the Great Govinda!" In this way, sirs, by this method, the young man Jotipāla came to be known as Govinda, the Great Govinda.

Division of the Kingdom

306. Then, sirs, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "Sirs, King Disampati is old, aged, elderly, advanced in years and has reached the final stage of life, who indeed knows about life? There is the possibility that when King Disampati has died, the king-makers might anoint Prince Reṇu to kingship. Come, sirs, let us approach Prince Reṇu; having approached, say this to Prince Reṇu - "We are dear friends of Master Reṇu, agreeable and not hostile; when you are happy, we are happy, when you suffer, we suffer. Sirs, King Disampati is old, aged, elderly, advanced in years and has reached the final stage of life, who indeed knows about life? There is the possibility that when King Disampati has died, the king-makers might anoint you, Master Reṇu, to kingship. If Master Reṇu should obtain kingship, share the kingship with us." "Yes, sir," those six nobles replied to the brahmin Mahāgovinda and approached Prince Reṇu; having approached, they said this to Prince Reṇu - "We are dear friends of Master Reṇu, agreeable and not hostile; when you are happy, we are happy, when you suffer, we suffer. Sirs, King Disampati is old, aged, elderly, advanced in years and has reached the final stage of life, who indeed knows about life? There is the possibility that when King Disampati has died, the king-makers might anoint you, Master Reṇu, to kingship. If Master Reṇu should obtain kingship, share the kingship with us." "Who else, sirs, in my realm should be happy, if not you? If I should obtain kingship, I will share the kingship with you."

307. Then, sirs, after the passing of days and nights, King Disampati died. When King Disampati had died, the king-makers anointed Prince Reṇu to kingship. Anointed to kingship, Reṇu lived endowed and furnished with the five cords of sensual pleasure. Then, sirs, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "Sirs, King Disampati has died. Anointed to kingship, Reṇu lived endowed and furnished with the five cords of sensual pleasure. Who indeed, sirs, knows about intoxicating sensual pleasures? Come, sirs, let us approach King Reṇu; having approached, say this to King Reṇu: 'Sir, King Disampati has died, and you, Master Reṇu, have been anointed to kingship. Do you remember those words?'"

308. "Yes, sir," those six nobles replied to the brahmin Mahāgovinda and approached King Reṇu; having approached, they said this to King Reṇu - "Sir, King Disampati has died, and you, Master Reṇu, have been anointed to kingship. Do you remember those words?" "I remember those words, sir. Who indeed, sir, is capable of dividing this great earth, which extends northward and is shaped like a cart in the south, into seven equal and well-proportioned parts?" "Who else, sir, is capable, other than the brahmin Mahāgovinda?" Then, sir, King Reṇu addressed a certain man: "Come, good man, go to the brahmin Mahāgovinda; having approached, tell the brahmin Mahāgovinda thus: 'Venerable Sir, King Reṇu calls you.'" "Yes, your majesty," that man replied to King Reṇu and approached the brahmin Mahāgovinda; having approached, he said this to the brahmin Mahāgovinda - "Venerable Sir, King Reṇu calls you." "Yes, sir," the brahmin Mahāgovinda replied to that man and approached King Reṇu; having approached, he exchanged greetings with King Reṇu. After exchanging courteous and cordial greetings, he sat down to one side. When the brahmin Mahāgovinda was seated to one side, sir, King Reṇu said this to him - "Let Master Govinda come and divide this great earth, which extends northward and is shaped like a cart in the south, into seven equal and well-proportioned parts." "Yes, sir," the brahmin Mahāgovinda replied to King Reṇu and divided this great earth, which extends northward and is shaped like a cart in the south, into seven equal and well-proportioned parts. He established all the cart-shaped territories. There indeed, the territory of King Reṇu was in the middle.

309. Dantapura of the Kalingas, and Potana of the Assakas.

310. Then, sirs, those six nobles were satisfied with their respective gains and fulfilled in their intentions - "What was indeed wished for by us, what was desired, what was intended, what was longed for, that we have obtained."

First recitation section is completed.

The Rising of Fame

311. Then, sirs, those six nobles approached the brahmin Mahāgovinda; having approached, they said this to the brahmin Mahāgovinda - "Just as the honourable Govinda is a dear, agreeable, and unopposed friend to King Reṇu, even so the honourable Govinda is a dear, agreeable, and unopposed friend to us; let the honourable Govinda advise us; let not the honourable Govinda refuse to give advice." "Yes, sir," the brahmin Mahāgovinda replied to those six nobles. Then, sirs, the brahmin Mahāgovinda advised seven anointed warrior-kings in their kingdoms, and taught the mantras to seven great wealthy brahmins and to seven hundred bathed initiates.

312. Then, sirs, after some time, this good reputation spread about the brahmin Mahāgovinda - "The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses, discusses and consults with Brahmā." Then, sirs, this occurred to the brahmin Mahāgovinda - "This good reputation has spread about me: 'The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses, discusses and consults with Brahmā.' But I do not see Brahmā, nor do I converse with Brahmā, nor discuss with Brahmā, nor consult with Brahmā. I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'One who goes into seclusion for the four months of the rainy season, practising the meditation of compassion, sees Brahmā, converses with Brahmā, discusses with Brahmā and consults with Brahmā.' What if I were to go into seclusion for the four months of the rainy season and practise the meditation of compassion?"

313. Then, sirs, the brahmin Mahāgovinda approached King Reṇu; having approached, he said this to King Reṇu - "Sir, this good reputation has spread about me: 'The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses, discusses and consults with Brahmā.' But sir, I do not see Brahmā, nor do I converse with Brahmā, nor discuss with Brahmā, nor consult with Brahmā. I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'One who goes into seclusion for the four months of the rainy season, practising the meditation of compassion, sees Brahmā, converses with Brahmā, discusses with Brahmā and consults with Brahmā.' I wish, sir, to go into seclusion for the four months of the rainy season, to practise the meditation of compassion; let no one approach me except the one who brings my meal." "Now is the time Master Govinda thinks fit."

314. Then, sirs, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "Sir, this good reputation has spread about me: 'The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses, discusses and consults with Brahmā.' But sir, I do not see Brahmā, nor do I converse with Brahmā, nor discuss with Brahmā, nor consult with Brahmā. I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'One who goes into seclusion for the four months of the rainy season, practising the meditation of compassion, sees Brahmā, converses with Brahmā, discusses with Brahmā and consults with Brahmā.' I wish, sir, to go into seclusion for the four months of the rainy season, to practise the meditation of compassion; let no one approach me except the one who brings my meal." "Now is the time Master Govinda thinks fit."

315. Then, sirs, the brahmin Mahāgovinda approached those seven great wealthy brahmins and seven hundred bathed initiates; having approached, he said this to those seven great wealthy brahmins and seven hundred bathed initiates - "Sir, this good reputation has spread about me: 'The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses, discusses and consults with Brahmā.' But sir, I do not see Brahmā, nor do I converse with Brahmā, nor discuss with Brahmā, nor consult with Brahmā. I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'One who goes into seclusion for the four months of the rainy season, practising the meditation of compassion, sees Brahmā, converses with Brahmā, discusses with Brahmā and consults with Brahmā.' Therefore, sirs, recite in detail the mantras as you have heard and learned them, and teach the mantras to one another; I wish, sir, to go into seclusion for the four months of the rainy season, to practise the meditation of compassion; let no one approach me except the one who brings my meal." "Now is the time Master Govinda thinks fit."

316. Then, sirs, the brahmin Mahāgovinda approached his forty equal wives; having approached, he said this to his forty equal wives - "Ladies, this good reputation has spread about me: 'The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses, discusses and consults with Brahmā.' But ladies, I do not see Brahmā, nor do I converse with Brahmā, nor discuss with Brahmā, nor consult with Brahmā. I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'One who goes into seclusion for the four months of the rainy season, practising the meditation of compassion, sees Brahmā, converses with Brahmā, discusses with Brahmā and consults with Brahmā.' I wish, ladies, to go into seclusion for the four months of the rainy season, to practise the meditation of compassion; let no one approach me except the one who brings my meal." "Now is the time Master Govinda thinks fit."

317. Then, sirs, the brahmin Mahāgovinda had a new assembly hall built to the east of the city and went into seclusion for the four months of the rainy season, practising the meditation of compassion; no one approached him here except the one who brought his meal. Then, sirs, after four months had passed, there arose in the brahmin Mahāgovinda discontent and agitation - "I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'One who goes into seclusion for the four months of the rainy season, practising the meditation of compassion, sees Brahmā, converses with Brahmā, discusses with Brahmā and consults with Brahmā.' But I do not see Brahmā, nor do I converse with Brahmā, nor discuss with Brahmā, nor consult with Brahmā."

Conversation with Brahmā

318. Then, sirs, Brahmā Sanaṅkumāra, having understood with his own mind the reflection in the brahmin Mahāgovinda's mind, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from the brahmā world and appeared before the brahmin Mahāgovinda. Then, sirs, the brahmin Mahāgovinda was struck with fear, trepidation, and terror at seeing a form never seen before. Then, sirs, the brahmin Mahāgovinda, being frightened, terrified, with hair standing on end, addressed Brahmā Sanaṅkumāra in verse:

319. Then, sirs, this occurred to the brahmin Mahāgovinda - "I have been given the opportunity by Brahmā Sanaṅkumāra. Should I ask Brahmā Sanaṅkumāra about what pertains to the present life or what pertains to the future life?" Then, sirs, this occurred to the brahmin Mahāgovinda - 'I am skilled in matters pertaining to the present life, and others ask me about what pertains to the present life. What if I were to ask Brahmā Sanaṅkumāra only about what pertains to the future life?" Then, sirs, the brahmin Mahāgovinda addressed Brahmā Sanaṅkumāra in verse -

320. "Having given up mine-ness" - this is how I understand the venerable one's words. Here someone, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, goes forth from home into homelessness - "thus having given up mine-ness" is how I understand the venerable one's words. "Become unified" - this is how I understand the venerable one's words. Here someone resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw - thus "become unified" is how I understand the venerable one's words. "Devoted to compassion" - this is how I understand the venerable one's words. Here someone dwells pervading one direction with a mind imbued with compassion, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, free from animosity and free from repulsion. Thus "devoted to compassion" is how I understand the venerable one's words. But when the venerable one speaks of stench, I do not understand.

"Thus I understand when the venerable one speaks of stench. They are not easily intoxicated while living in a house. "Sir, I will go forth from the household life into homelessness." "Now is the time Master Govinda thinks fit."

Address to King Reṇu

321. Then, sirs, the brahmin Mahāgovinda approached King Reṇu; having approached, he said this to King Reṇu - "Let Your Majesty now seek another chaplain who will advise you in ruling the kingdom. I wish, sir, to go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house. "Sir, I will go forth from the household life into homelessness."

"If the honourable Govinda goes forth from home into homelessness, we too will go forth from home into homelessness. "Then whatever is your destination, that will be our destination."

Six Forms of Address for Nobles

322. Then, sirs, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "Let the venerable ones now seek another chaplain who will advise you in your kingdoms. I wish, sir, to go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house. "Sir, I will go forth from the household life into homelessness." Then, sirs, those six nobles withdrew to one side and thought thus: "These brahmins are indeed greedy for wealth; what if we were to tempt the brahmin Mahāgovinda with wealth?" They approached the brahmin Mahāgovinda and said this: "There is, sir, abundant wealth in these seven kingdoms, from which you may take as much as you need." "Enough, sirs, I too have abundant wealth by your generosity. Abandoning all that, I will go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house, I will go forth, sir, from home into homelessness." Then, sirs, those six nobles withdrew to one side and thought thus: "These brahmins are indeed greedy for women; what if we were to tempt the brahmin Mahāgovinda with women?" They approached the brahmin Mahāgovinda and said this: "There are, sir, many women in these seven kingdoms, from which you may have as many brought to you as you need." "Enough, sirs, I already have these forty equal wives. Abandoning all of them, I will go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house, I will go forth, sir, from home into homelessness."

323. "If the honourable Govinda goes forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Therefore let the honourable Govinda wait for seven years. "After seven years we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Seven years is far too long, sirs. I am not able to wait for seven years. Who indeed, sirs, knows about lives! The next world must be reached, this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house, I will go forth, sir, from home into homelessness." "Therefore let the honourable Govinda wait for six years...etc... wait for five years... wait for four years... wait for three years... wait for two years... wait for one year, after one year we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"One year is far too long, sirs. I am not able to wait for one year. Who indeed, sirs, knows about lives! The next world must be reached, this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house, I will go forth, sir, from home into homelessness." "Therefore let the honourable Govinda wait for seven months, after seven months we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Seven months is far too long, sirs. I am not able to wait for seven months. Who indeed, sirs, knows about lives! The next world must be reached, this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house, I will go forth, sir, from home into homelessness."

"Therefore let the honourable Govinda wait for six months...etc... wait for five months... wait for four months... wait for three months... wait for two months... wait for one month... wait for half a month, after half a month we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Half a month is far too long, sirs. I am not able to wait for half a month. Who indeed, sirs, knows about lives! The next world must be reached, this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house, I will go forth, sir, from home into homelessness." "Therefore let the honourable Govinda wait for seven days, until we instruct our sons and brothers in the kingdom, after seven days we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination." "Seven days is not long, sirs, I will wait for seven days."

Addressing the Wealthy Brahmins

324. Then, sirs, the brahmin Mahāgovinda approached those seven great wealthy brahmins and seven hundred bathed initiates; having approached, he said this to those seven great wealthy brahmins and seven hundred bathed initiates - "Let the venerable ones now seek another teacher who will teach you the mantras. I wish, sir, to go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things. They are not easily overcome while living in a house, I will go forth, sir, from home into homelessness." "Let not the honourable Govinda go forth from home into homelessness. Going forth has little influence and little gain; the state of a brahmin has great influence and great gain." "Do not say so, venerable ones - 'Going forth has little influence and little gain, the state of a brahmin has great influence and great gain.' Who indeed, sirs, other than me is more influential or has greater gain! For I am now indeed a king to kings, a brahmā to brahmins, a deity to householders. Abandoning all that, I will go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house. "Sir, I will go forth from the household life into homelessness." "If the honourable Govinda goes forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

Addressing the Wives

325. Then, sirs, the brahmin Mahāgovinda approached his forty equal wives; having approached, he said this to his forty equal wives - "Let those of you ladies who wish, go to your own families or seek another husband. I wish, ladies, to go forth from home into homelessness. For as I have heard when Brahmā spoke of defiling things, they are not easily overcome while living in a house. I will go forth, ladies, from home into homelessness." "You are our only relative for those who desire relatives, and you are our husband for those who desire a husband. If the honourable Govinda goes forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

The Going Forth of Mahāgovinda

326. Then, sirs, after seven days had passed, the brahmin Mahāgovinda shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. After the brahmin Mahāgovinda had gone forth, seven anointed warrior-kings, seven great wealthy brahmins, seven hundred bathed initiates, forty equal wives, many thousands of nobles, many thousands of brahmins, many thousands of householders, and women from many harems shaved off their hair and beard, put on the ochre robes, and went forth from home into homelessness following the brahmin Mahāgovinda who had gone forth. Sirs, surrounded by that assembly, the brahmin Mahāgovinda wandered on tour through villages, towns and capital cities. Indeed sirs, at that time whenever the brahmin Mahāgovinda approached a village or town, there he was a king to kings, a brahmā to brahmins, a deity to householders. At that time when people stumbled or tripped, they would say thus: 'Homage to the brahmin Mahāgovinda, homage to the minister of seven!'

327. "The brahmin Mahāgovinda dwelt pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwelt pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... with a mind imbued with equanimity... etc... he dwelt pervading with freedom from repulsion and taught the path to his disciples for companionship with the brahmā world.

328. "Indeed, sirs, at that time those disciples of the brahmin Mahāgovinda who fully understood the Teaching, with the breaking up of the body, after death, were reborn in a good destination, in the brahmā world. Those who did not fully understand the Teaching, with the breaking up of the body, after death, some were reborn in the company of the Paranimmitavasavattī deities; some were reborn in the company of the Nimmānaratī deities; some were reborn in the company of the Tusita deities; some were reborn in the company of the Yāma deities; some were reborn in the company of the Tāvatiṃsa deities; some were reborn in the company of the Cātumahārājika deities; those who fulfilled the lowest group, they fulfilled the company of gandhabbas. Thus indeed, sirs, the going forth of all these clansmen was not in vain, not empty, but fruitful and advantageous."

329. "Does the Blessed One remember it?" "I remember, Pañcasikha. I was the brahmin Mahāgovinda at that time. I taught those disciples the path to companionship with the brahmā world. But that holy life of mine, Pañcasikha, did not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the brahmā world.

But this holy life of mine, Pañcasikha, leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. And what, Pañcasikha, is that holy life that leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna? This is the Noble Eightfold Path. That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Pañcasikha, is that holy life that leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna.

330. "Those disciples of mine, Pañcasikha, who fully understand the Teaching, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for themselves through direct knowledge in this very life; those who do not fully understand the Teaching, with the utter destruction of the five lower fetters, become spontaneously reborn, attain final Nibbāna there, and are of a nature not to return from that world. Those who do not fully understand the Teaching, some with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, become once-returners, coming back to this world only once more to make an end of suffering. Those who do not fully understand the Teaching, some with the utter destruction of three fetters, become stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. Thus indeed, Pañcasikha, the going forth of all these clansmen was not in vain, not empty, but fruitful and advantageous."

This is what the Blessed One said. Delighted, Pañcasikha the gandhabba's son, having delighted in and approved of the Blessed One's words, having paid homage to the Blessed One, having circumambulated him, disappeared right there.

The Discourse on Mahāgovinda is concluded as the sixth.

7.

The Discourse on the Great Congregation

331. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of whom were Arahants; and deities from ten world systems had for the most part gathered to see the Blessed One and the Community of monks. Then this occurred to four deities from the Pure Abodes - "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of whom are Arahants; and deities from ten world systems had for the most part gathered to see the Blessed One and the Community of monks. Let us also approach the Blessed One; having approached, let us each speak a verse in the presence of the Blessed One."

332. Then those deities, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from among the deities of the Pure Abodes and appeared before the Blessed One. Then those deities, having paid homage to the Blessed One, stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One -

Then another deity spoke this verse in the presence of the Blessed One -

Then another deity spoke this verse in the presence of the Blessed One -

Then another deity spoke this verse in the presence of the Blessed One -

Gatherings of Deities

333. Then the Blessed One addressed the monks - "Monks, for the most part, deities from ten world systems have gathered to see the Truth Finder and the community of monks. Monks, even those who in the past were Arahants, Perfectly Enlightened Ones, those Blessed Ones had just as many deities gathered around them as are now gathered around me. And monks, even those who in the future will be Arahants, Perfectly Enlightened Ones, those Blessed Ones will have just as many deities gathered around them as are now gathered around me. Monks, I shall declare the names of the groups of deities; Monks, I shall announce the names of the groups of deities; Monks, I shall teach the names of the groups of deities. Listen to them, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One.

334. The Blessed One said this -

335. Seven thousand earth-bound spirits from Kapilavatthu,

336. "And King Dhataraṭṭha rules over the eastern direction.

337. Their deceitful servants came, fraudulent and crafty.

338. Then came the dragons from Nāga, from Vesāli with their carpenters.

339. "Conquered by the one with thunderbolt in hand, the titans fled to the ocean.

340. "The deities of water and earth, fire and air came then.

341. Subrahmā and Paramatta, together with the sons of the one with spiritual powers;

342. "When all of them had advanced, with Indra and with brahmās,

343. Having directly known all that, having determined it, the one with vision.

The Great Assembly Discourse is concluded as the seventh.

8.

The Discourse on Sakka’s Questions

344. Thus have I heard - On one occasion the Blessed One was dwelling in Magadha, east of Rājagaha in a brahmin village called Ambasaṇḍā, in the Indasāla Cave on Mount Vediyaka to its north. Now on that occasion eagerness arose in Sakka, lord of deities, to see the Blessed One. Then this occurred to Sakka, lord of deities - "Where is the Blessed One, the Arahant, the Fully Enlightened One dwelling at present?" Sakka, lord of deities, saw the Blessed One dwelling in Magadha, east of Rājagaha in a brahmin village called Ambasaṇḍā, in the Indasāla Cave on Mount Vediyaka to its north. Having seen this, he addressed the Tāvatiṃsa deities: "Friends, the Blessed One is dwelling in Magadha, east of Rājagaha in a brahmin village called Ambasaṇḍā, in the Indasāla Cave on Mount Vediyaka to its north. Friends, what if we were to approach that Blessed One, the Arahant, the Fully Enlightened One, to see him?" "Yes, venerable sir," the Tāvatiṃsa deities replied to Sakka, lord of deities.

345. Then Sakka, lord of deities, addressed Pañcasikha, the young gandhabba deva: "Dear Pañcasikha, the Blessed One is dwelling in Magadha, east of Rājagaha in a brahmin village called Ambasaṇḍā, in the Indasāla Cave on Mount Vediyaka to its north. Dear Pañcasikha, what if we were to approach that Blessed One, the Arahant, the Fully Enlightened One, to see him?" "Yes, venerable sir," Pañcasikha, the young gandhabba deva replied to Sakka, lord of deities, and taking his yellow beluva wood lute, he followed in attendance upon Sakka, lord of deities.

346. Then Sakka, lord of deities, surrounded by the Tāvatiṃsa deities and preceded by the young gandhabba deva Pañcasikha, just as a strong person might extend their bent arm or bend their extended arm, even so disappeared from among the Tāvatiṃsa deities and stood in Magadha, east of Rājagaha in a brahmin village called Ambasaṇḍā, on Mount Vediyaka to its north. Now on that occasion Mount Vediyaka was exceedingly bright and the brahmin village of Ambasaṇḍā too, owing to the divine power of the deities. People in the surrounding villages indeed used to say: "Mount Vediyaka is surely burning today, Mount Vediyaka is surely aflame today, Mount Vediyaka is surely blazing today, why is Mount Vediyaka and the brahmin village of Ambasaṇḍā so exceedingly bright today?" and they were anxious with their hair standing on end.

347. Then Sakka, lord of deities, addressed Pañcasikha, the young gandhabba deva: "Dear Pañcasikha, Truth Finders are difficult to approach for one like me, as they are meditators delighting in meditation, secluded in solitude. Dear Pañcasikha, if you were to first inspire confidence in the Blessed One, then after you have inspired confidence, we could approach that Blessed One, the Arahant, the Fully Enlightened One, to see him." "Yes, venerable sir," Pañcasikha, the young gandhabba deva replied to Sakka, lord of deities, and taking his yellow beluva wood lute, he approached the Indasāla Cave; having approached, thinking "From here the Blessed One will be neither too far nor too near, and he will hear my sound," he stood to one side.

Verses of Pañcasikha's Song

348. Standing to one side, Pañcasikha, the young gandhabba deva, played his yellow beluva wood lute and spoke these verses connected with the Buddha, connected with the Teaching, connected with the Community, connected with the Arahants, and connected with sensual pleasure -

349. When this was said, the Blessed One said this to Pañcasikha, the young gandhabba deva - "The sound of your strings, Pañcasikha, blends with the sound of your song, and the sound of your song with the sound of the strings; but, Pañcasikha, the sound of your strings does not overpower the sound of your song, nor does the sound of your song overpower the sound of the strings. When, Pañcasikha, were these verses composed by you that are connected with the Buddha, connected with the Teaching, connected with the Community, connected with the Arahants, and connected with sensual pleasure?" "On one occasion, Venerable Sir, the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherds' Banyan Tree, just after becoming fully awakened. Now on that occasion, Venerable Sir, I was in love with a maiden named Bhaddā Sūriyavacchasā, the daughter of the gandhabba king Timbaru. But that maiden, Venerable Sir, was in love with another; she was in love with Sikhaṇḍī, the son of Mātali the charioteer. Since I could not get that maiden by any means, Venerable Sir, I took my yellow beluva wood lute and went to the dwelling of the gandhabba king Timbaru; having approached, I played my yellow beluva wood lute and spoke these verses connected with the Buddha, connected with the Teaching, connected with the Community, connected with the Arahants, and connected with sensual pleasure -

When this was said, Venerable Sir, Bhaddā Sūriyavacchasā said this to me - 'Indeed, friend, I have not seen that Blessed One face to face, but I have heard of that Blessed One in the SuTeaching assembly hall of the Tāvatiṃsa deities while dancing. Since you praise that Blessed One, friend, let us meet today.' That, Venerable Sir, was our meeting with that sister. And there has been no meeting after that."

Approaching Sakka

350. Then this occurred to Sakka, lord of deities - "Pañcasikha, the young gandhabba deva, exchanges greetings with the Blessed One, and the Blessed One with Pañcasikha." Then Sakka, lord of deities, addressed Pañcasikha, the young gandhabba deva: "Dear Pañcasikha, pay homage to the Blessed One on my behalf saying: 'Venerable Sir, Sakka, lord of deities, together with his ministers and followers, pays homage with his head at the Blessed One's feet.'" "Yes, venerable sir," Pañcasikha, the young gandhabba deva replied to Sakka, lord of deities, and paid homage to the Blessed One: "Venerable Sir, Sakka, lord of deities, together with his ministers and followers, pays homage with his head at the Blessed One's feet." "May Sakka, lord of deities, together with his ministers and followers be happy, Pañcasikha; for deities, human beings, asuras, nāgas, gandhabbas, and whatever other groups exist all desire happiness."

351. And thus do the Truth Finders welcome such influential spirits. Being welcomed, Sakka, lord of deities, having entered the Indasāla cave, paid homage to the Blessed One and stood to one side. The deities of Tāvatiṃsa too, having entered the Indasāla cave, paid homage to the Blessed One and stood to one side. Pañcasikha, the young gandhabba deity too, having entered the Indasāla cave, paid homage to the Blessed One and stood to one side.

Now on that occasion the Indasāla cave, being uneven, became even; being confined, became large enough; darkness in the cave disappeared; light appeared, owing to the divine power of the deities.

352. Then the Blessed One said this to Sakka, lord of deities - "This is wonderful of the venerable Kosiya, this is marvellous of the venerable Kosiya, that you have come here despite being so busy with many duties." "For a long time, Venerable Sir, I have wanted to come to see the Blessed One; but I was occupied with various duties of the Tāvatiṃsa deities; thus I was unable to come to see the Blessed One. On one occasion, Venerable Sir, the Blessed One was dwelling at Sāvatthī in the Salaḷa-tree cottage. Then, Venerable Sir, I went to Sāvatthī to see the Blessed One. But on that occasion, Venerable Sir, the Blessed One was seated in some concentration, and Bhūjati, an attendant of the Great King Vessavaṇa, was attending upon the Blessed One, standing with joined palms in reverence. Then, Venerable Sir, I said this to Bhūjati: 'Sister, pay homage to the Blessed One on my behalf saying: "Venerable Sir, Sakka, lord of deities, together with his ministers and followers, pays homage with his head at the Blessed One's feet." When this was said, Venerable Sir, Bhūjati said this to me: 'It is not the right time, sir, to see the Blessed One; the Blessed One is in seclusion.' 'Then, sister, when the Blessed One has emerged from that concentration, convey my message to him saying: "Venerable Sir, Sakka, lord of deities, together with his ministers and followers, pays homage with his head at the Blessed One's feet." Did that sister, Venerable Sir, convey my homage to the Blessed One? Does the Blessed One remember that sister's words?" "That sister did convey your homage to me, lord of deities, and I remember that sister's words. Indeed, it was the sound of your chariot wheels that made me emerge from that concentration." "Those deities, Venerable Sir, who were reborn in the Tāvatiṃsa realm before us - I have heard directly from them, directly I received it: 'When Truth Finders arise in the world, Arahants, perfectly enlightened ones, the celestial ranks are filled and the asura ranks diminish.' This I have seen for myself, Venerable Sir, that since the Truth Finder has arisen in the world, an Arahant, perfectly enlightened one, the celestial ranks are being filled and the asura ranks are diminishing.

The Story of Gopaka

353. Here in Kapilavatthu, Venerable Sir, there was a Sakyan daughter named Gopikā who had confidence in the Buddha, confidence in the Teaching, confidence in the Community, and was complete in virtuous behaviour. Having removed femininity and developed masculinity, with the breaking up of the body, after death, she was reborn in a good destination, in a heavenly world. She attained rebirth as our son in the company of the Tāvatiṃsa deities. There too they know him thus: 'Young deva Gopaka, young deva Gopaka.' Also, Venerable Sir, three other monks, having lived the holy life under the Blessed One, were reborn in a low order of gandhabbas. Endowed and furnished with the five cords of sensual pleasure, they come to attend on us and serve us. When they came to attend on us and serve us, young deva Gopaka reproached them: 'From where indeed, friends, did you hear the Teaching of the Blessed One? For I, though being a woman, had confidence in the Buddha, confidence in the Teaching, confidence in the Community, and was complete in virtuous behaviour, and having removed femininity and developed masculinity, with the breaking up of the body, after death, was reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities, having attained the status of a son of Sakka, lord of the deities. Here too they know me thus: "Young deva Gopaka, young deva Gopaka." But you, friends, having lived the holy life under the Blessed One, have been reborn in a low order of gandhabbas. Indeed, sirs, it is a sorry sight we see, that we see our fellow practitioners reborn in a low order of gandhabbas!' Of those reproached by young deva Gopaka, Venerable Sir, two deities in this very life regained mindfulness and attained the realm of Brahmā's ministers, but one deva remained attached to sensual pleasures.

354. 'I was a female lay follower of the One with Vision,

355. Then this occurred to the Blessed One - "For a long time this spirit has been pure. Whatever question he asks me, he will ask all of it connected only with what is beneficial, not with what is unbeneficial. And whatever I am asked and answer, he will quickly understand."

356. Then the Blessed One addressed Sakka, lord of deities, in verse -

First recitation section is completed.

357. When given the opportunity by the Blessed One, Sakka, lord of the deities, asked the Blessed One this first question:

"By what fetters, sir, are deities, human beings, asuras, nāgas, gandhabbas, and whatever other groups exist bound - 'May we dwell without animosity, without violence, without enemies, without ill will, free from animosity' - such is their wish, and yet they dwell with animosity, with violence, with enemies, with ill will, full of animosity." Thus did Sakka, lord of deities, ask a question of the Blessed One. The Blessed One, when questioned, answered him:

"By the fetters of envy and selfishness, lord of deities, are deities, human beings, asuras, nāgas, gandhabbas, and whatever other groups exist bound - 'May we dwell without animosity, without violence, without enemies, without ill will, free from animosity' - such is their wish, and yet they dwell with animosity, with violence, with enemies, with ill will, full of animosity." Thus the Blessed One answered the question of Sakka, lord of deities. Delighted, Sakka, lord of deities, rejoiced in and approved of the Blessed One's words - "So it is, Blessed One, so it is, Fortunate One. My perplexity here is overcome, my doubts have vanished, having heard the Blessed One's answers to the questions."

358. Then Sakka, lord of deities, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question:

"Venerable sir, what is the source, what is the origin, what is the birth, what is the production of envy and miserliness; When what exists is there envy and miserliness; When what does not exist is there no envy and miserliness?" "Lord of deities, envy and miserliness have dear-and-not-dear as their source, dear-and-not-dear as their origin, dear-and-not-dear as their birth, dear-and-not-dear as their production; when dear-and-not-dear exists there is envy and miserliness, when dear-and-not-dear does not exist there is no envy and miserliness."

"But venerable sir, what is the source, what is the origin, what is the birth, what is the production of dear-and-not-dear; When what exists is there dear-and-not-dear; when what does not exist is there no dear-and-not-dear?" "Dear-and-not-dear, lord of the deities, has desire as its source, desire as its origin, desire as its birth, desire as its production; when desire exists there is dear-and-not-dear; when desire does not exist there is no dear-and-not-dear."

"But venerable sir, what is the source, what is the origin, what is the birth, what is the production of desire; "When what exists is there desire; when what does not exist is there no desire?" "Desire, lord of deities, has thought as its source, thought as its origin, thought as its birth, thought as its production; when thought exists there is desire; when thought does not exist there is no desire."

"But venerable sir, what is the source, what is the origin, what is the birth, what is the production of thought; "When what exists is there thought; when what does not exist is there no thought?" "Thought, lord of deities, has proliferated perceptions and notions as its source, has proliferated perceptions and notions as its origin, is born of proliferated perceptions and notions, is produced from proliferated perceptions and notions; when proliferated perceptions and notions exist there is thought; when proliferated perceptions and notions do not exist there is no thought."

"But how practising, venerable sir, is a monk practising the way that leads to what is suitable for the cessation of proliferated perceptions and notions?"

The Meditation Subject of Feeling

359. "I say, lord of deities, that joy is twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that displeasure is twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that equanimity is twofold - that which should be cultivated and that which should not be cultivated.

360. "I say, lord of deities, that joy is twofold - to be pursued and not to be pursued", so it was said. And what was the reason for saying this? Here, when one knows of joy: 'When I pursue this joy, unwholesome states increase and wholesome states diminish', such joy should not be pursued. Here, when one knows of joy: 'When I pursue this joy, unwholesome states diminish and wholesome states increase', such joy should be pursued. And of these, whether it is accompanied by thought and examination, or without thought and examination, those without thought and examination are more sublime. I say, lord of deities, that joy is twofold - to be pursued and not to be pursued. When this was said, it was said with reference to this.

361. I say, lord of deities, that displeasure is twofold - to be pursued and not to be pursued. So it was said. And what was the reason for saying this? Here, when one knows of displeasure: 'When I pursue this displeasure, unwholesome states increase and wholesome states diminish', such displeasure should not be pursued. Here, when one knows of displeasure: 'When I pursue this displeasure, unwholesome states diminish and wholesome states increase', such displeasure should be pursued. And of these, whether it is accompanied by thought and examination, or without thought and examination, those without thought and examination are more sublime. When it was said 'I say, lord of deities, that displeasure is twofold - to be pursued and not to be pursued', it was said with reference to this.

362. "I say, lord of deities, that equanimity is twofold - to be pursued and not to be pursued", so it was said. And what was the reason for saying this? Here, when one knows of equanimity: 'When I pursue this equanimity, unwholesome states increase and wholesome states diminish', such equanimity should not be pursued. Here, when one knows of equanimity: 'When I pursue this equanimity, unwholesome states diminish and wholesome states increase', such equanimity should be pursued. And of these, whether it is accompanied by thought and examination, or without thought and examination, those without thought and examination are more sublime. When it was said 'I say, lord of deities, that equanimity is twofold - to be pursued and not to be pursued', it was said with reference to this.

363. "Practising thus, lord of deities, a monk is practising the way that leads to what is suitable for the cessation of proliferated perceptions and notions." Thus the Blessed One answered the question of Sakka, lord of deities. Delighted, Sakka, lord of deities, rejoiced in and approved of the Blessed One's words - "So it is, Blessed One, so it is, Fortunate One. My perplexity here is overcome, my doubts have vanished, having heard the Blessed One's answers to the questions."

Restraint with Respect to the Code of Monastic Rules

364. Then Sakka, lord of deities, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question:

"But how practising, venerable sir, is a monk practising for restraint according to the code of monastic rules?" "I say, lord of deities, that bodily conduct is twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that verbal conduct is twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that quest is twofold - that which should be pursued and that which should not be pursued."

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

I say, lord of deities, that verbal conduct is twofold - to be pursued and not to be pursued. So it was said. And what was the reason for saying this? Here, when one knows of verbal conduct: 'When I pursue this verbal conduct, unwholesome states increase and wholesome states diminish', such verbal conduct should not be pursued. Here, when one knows of verbal conduct: 'When I pursue this verbal conduct, unwholesome states diminish and wholesome states increase', such verbal conduct should be pursued. I say, lord of deities, that verbal conduct is twofold - When it was said 'to be pursued and not to be pursued', it was said with reference to this.

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

"Practising thus, lord of deities, a monk is practising for restraint according to the code of monastic rules." Thus the Blessed One answered the question of Sakka, lord of deities. Delighted, Sakka, lord of deities, rejoiced in and approved of the Blessed One's words - "So it is, Blessed One, so it is, Fortunate One. My perplexity here is overcome, my doubts have vanished, having heard the Blessed One's answers to the questions."

Restraint of the Faculties

365. Then Sakka, lord of deities, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question:

"But how practising, venerable sir, is a monk practising for restraint of the faculties?" "I say, lord of deities, that visible forms cognizable by the eye are twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that sounds cognizable by the ear are twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that odours cognizable by the nose are twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that tastes cognizable by the tongue are twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that tactile objects cognizable by the body are twofold - that which should be cultivated and that which should not be cultivated. I say, lord of deities, that mental phenomena cognizable by the mind are twofold - to be pursued and not to be pursued."

When this was said, Sakka, lord of the deities, said this to the Blessed One -

"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus. Venerable Sir, when pursuing a form cognizable by eye-consciousness which is such that unwholesome states increase and wholesome states diminish, such a form cognizable by eye-consciousness should not be pursued. But Venerable Sir, when pursuing a form cognizable by eye-consciousness which is such that unwholesome states diminish and wholesome states increase, such a form cognizable by eye-consciousness should be pursued. But Venerable Sir, when pursuing a sound cognizable by ear-consciousness...etc... when pursuing an odour cognizable by nose-consciousness... when pursuing a taste cognizable by tongue-consciousness... when pursuing a tactile object cognizable by body-consciousness... when pursuing a mental phenomenon cognizable by mind-consciousness which is such that unwholesome states increase and wholesome states diminish, such a mental phenomenon cognizable by mind-consciousness should not be pursued. But Venerable Sir, when pursuing a mental phenomenon cognizable by mind-consciousness which is such that unwholesome states diminish and wholesome states increase, such a mental phenomenon cognizable by mind-consciousness should be pursued.

"Venerable Sir, my perplexity here is overcome, my doubts have vanished, having heard the Blessed One's answers to the questions, as I understand in detail the meaning of what the Blessed One has stated in brief."

366. Then Sakka, lord of deities, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question:

"Do all ascetics and brahmins, sir, hold to one doctrine, follow one virtue, have one desire, and have one clinging?" "No, lord of deities, not all ascetics and brahmins hold to one doctrine, follow one virtue, have one desire, and have one clinging."

"But why, sir, do not all ascetics and brahmins hold to one doctrine, follow one virtue, have one desire, and have one clinging?" "The world, lord of deities, has many elements and various elements. In this world of many and various elements, whatever element beings adhere to, that they strongly grasp and proclaim - 'This alone is true and everything else is false.' Therefore not all ascetics and brahmins hold to one doctrine, follow one virtue, have one desire, and have one clinging."

"Do all ascetics and brahmins, sir, reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal?" "No, lord of deities, not all ascetics and brahmins reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal."

"But why, sir, do not all ascetics and brahmins reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal?" "Those monks, lord of deities, who are liberated through the destruction of craving, they reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal. Therefore not all ascetics and brahmins reach the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal."

Thus the Blessed One answered the question of Sakka, lord of deities. Delighted, Sakka, lord of deities, rejoiced in and approved of the Blessed One's words - "So it is, Blessed One, so it is, Fortunate One. My perplexity here is overcome, my doubts have vanished, having heard the Blessed One's answers to the questions."

367. Then Sakka, lord of deities, having delighted in and approved of the Blessed One's words, said this to the Blessed One:

"Stirring, Venerable Sir, is a disease, stirring is a tumour, stirring is a dart, stirring drags this person towards rebirth in this or that existence. Therefore this person experiences ups and downs. Those questions, Venerable Sir, for which I could not even get an opportunity elsewhere among other ascetics and brahmins, have been answered by the Blessed One. And the arrow of doubt and uncertainty that had been embedded in me for a long time has been extracted by the Blessed One."

"Do you recall, lord of deities, having asked these questions of other ascetics and brahmins?" "I recall, Venerable Sir, having asked these questions of other ascetics and brahmins." "How then, lord of deities, did they answer you? If it is not troublesome, please tell me." "It is not troublesome for me, Venerable Sir, when the Blessed One is seated here, or one like the Blessed One." "Then speak, lord of deities." "Those, Venerable Sir, whom I thought to be ascetics and brahmins living in the forest, in remote lodgings - I approached them and asked these questions. When questioned by me, they could not answer satisfactorily, and not answering satisfactorily, they asked me in return - 'What is the venerable one's name?' When questioned, I answered them: 'I, friend, am Sakka, lord of deities.' They questioned me further: 'What action, lord of deities, did you perform to attain this state?' I taught them the Teaching as I had heard it and learned it. They were satisfied just with that: 'We have seen Sakka, lord of deities, and what we asked him, he has answered.' They indeed became my disciples, but I was not theirs. But I, Venerable Sir, am a disciple of the Blessed One, a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination."

Talk on the Attainment of Joy

368. "Do you recall, lord of deities, having experienced such inspiration and joy before?" "Yes, Venerable Sir, I recall having experienced such inspiration and joy before." "How then, lord of deities, do you recall having experienced such inspiration and joy before?"

"In the past, Venerable Sir, there was a battle arrayed between the deities and asuras. In that battle, Venerable Sir, the deities won and the asuras were defeated. Then, Venerable Sir, having won that battle, being victorious in battle, this occurred to me: 'Now both the divine essence and the asura essence, both of these the deities will enjoy.' But that gain of inspiration and gain of joy that I had, Venerable Sir, which was in the sphere of punishment and weapons, does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. But this gain of inspiration and gain of joy that I have, Venerable Sir, from hearing the Blessed One's Teaching, which is free from punishment and weapons, leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna."

369. "What benefit, lord of deities, do you see that you proclaim such experience of inspiration and joy?" "Venerable Sir, seeing six benefits, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing this first benefit, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing this second benefit, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing this third benefit, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing this fourth benefit, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing this fifth benefit, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing this sixth benefit, I proclaim such experience of inspiration and joy.

"Venerable Sir, seeing these six benefits, I proclaim such experience of inspiration and joy.

370. With unfinished intentions, doubtful and perplexed,

371. Then Sakka, lord of deities, addressed Pañcasikha, son of a gandhabba - "You have been of great help to me, dear Pañcasikha, in that you first inspired confidence in the Blessed One. After you had first inspired confidence, we then approached that Blessed One, the Arahant, the Perfectly Enlightened One, to see him. I will establish you in your father's position, you will become king of gandhabbas, and I will give you Bhaddā Sūriyavacchasa, for she is the one you desire."

Then Sakka, lord of deities, touched the earth with his hand and three times uttered this inspired utterance: "Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One."

And while this explanation was being spoken, there arose in Sakka, lord of the deities, the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." And for eighty thousand other deities, thus the questions asked at the request of Sakka, lord of the deities, were answered by the Blessed One. Therefore, this explanation is designated as 'Sakka's Questions'.

The Questions of Sakka, the eighth, is concluded.

9.

The Great Discourse on the Establishment of Mindfulness

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

Synopsis

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

"Which four? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; he dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

The synopsis is finished.

Contemplation of the Body: Section on Breathing

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

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

The Section on Breathing is concluded.

Contemplation of the Body: The Section on Postures

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

The Section on Postures is concluded.

Contemplation of the Body: The Section on Clear Comprehension

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

The Section on Clear Comprehension is concluded.

Contemplation of the Body: Section on Attention to Repulsiveness

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

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

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

The Section on Attention to Repulsiveness is concluded.

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

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

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

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

The Section on Attention to the Elements is concluded.

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

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

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

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

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

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

"Thus internally... etc... dwells.

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

The Section on the Nine Charnel Grounds is concluded.

The fourteen contemplations of the body are concluded.

Contemplation of Feelings

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

The Contemplation of Feelings is finished.

Contemplation of Mind

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

The Contemplation of Mind is finished.

Contemplation of Mind-Objects: Section on Hindrances

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

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

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

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

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

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

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

The Section on the Hindrances is concluded.

Contemplation of Mind-Objects: Section on the Aggregates

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

The Section on the Aggregates is concluded.

Contemplation of Mind-Objects: Section on the Sense Bases

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

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

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

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

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

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

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

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

The Section on the Sense Bases is concluded.

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

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

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

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

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

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

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

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

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

The Section on the Enlightenment Factors is concluded.

Contemplation of Mind-Objects: Section on the Truths

386. "And furthermore, monks, a monk dwells contemplating mind-objects in mind-objects in regard to the four noble truths. And how, monks, does a monk dwell contemplating mind-objects in mind-objects in regard to the four noble truths? Here, monks, he understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'.

First recitation section is completed.

Exposition of the Truth of Suffering

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

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

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

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

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

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

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

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

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

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

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

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

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

Exposition of the Truth of Origin

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

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

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

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

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

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

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

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

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

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

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

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

Exposition of the Truth of Cessation

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

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

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

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

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

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

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

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

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

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

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

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

Exposition of the Truth of the Path

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

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

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

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

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

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

"And what, monks, is right effort? Here, monks, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; he generates desire, makes effort, arouses energy, exerts his mind, and strives for the maintenance, non-decay, increase, expansion, development and fulfilment of arisen wholesome states. This, monks, is called right effort.

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

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

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

The Section on the Truths is concluded.

The Contemplation of Mental Phenomena is concluded.

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

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

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

405. "Monks, this is the one-way path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the method, for the realization of Nibbāna, that is, the four establishments of mindfulness. When this was said, it was said with reference to this." This is what the Blessed One said. Those monks delighted in what the Blessed One had said.

The Great Discourse on the Foundations of Mindfulness, the ninth, is concluded.

10.

The Discourse to Pāyāsi

406. Thus have I heard - On one occasion the Venerable Kumārakassapa was wandering on tour in Kosala together with a large Community of monks, about five hundred monks, and he arrived at Setabyā, a town of the Kosalans. There the Venerable Kumārakassapa dwelt at Siṃsapā Grove to the north of Setabyā. Now on that occasion Prince Pāyāsi was dwelling in Setabyā, a crowded place with grass, timber, water and grain, a royal domain presented as a royal gift and brahmanic endowment by King Pasenadi of Kosala.

The Story of Prince Pāyāsi

407. Now on that occasion this evil view had arisen in Prince Pāyāsi: "There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions." The brahmin householders of Setabyā heard: "The ascetic Kumārakassapa, a disciple of the ascetic Gotama, while wandering on tour in Kosala together with a large Community of monks, about five hundred monks, has arrived at Setabyā and is dwelling at Siṃsapā Grove to the north of Setabyā. Now concerning that Venerable Kumārakassapa, this good reputation has spread: 'He is wise, competent, intelligent, learned, a brilliant speaker, of ready wit, and is both mature and an Arahant. It is good indeed to see such Arahants.'" Then the brahmin householders of Setabyā departed from Setabyā in groups and companies and went northward to the Siṃsapā Grove.

408. Now on that occasion Prince Pāyāsi had gone to his upper terrace for his midday rest. Prince Pāyāsi saw the brahmin householders of Setabyā departing from Setabyā in groups and companies and going northward to the Siṃsapā Grove. Having seen this, he addressed his steward: "Why, good steward, are the brahmin householders of Setabyā departing from Setabyā in groups and companies and going northward to the Siṃsapā Grove?"

"Sir, the ascetic Kumārakassapa, a disciple of the ascetic Gotama, while wandering on tour in Kosala together with a large Community of monks, about five hundred monks, has arrived at Setabyā and is dwelling at Siṃsapā Grove to the north of Setabyā. Now concerning that Venerable Kumārakassapa, this good reputation has spread: 'He is wise, competent, intelligent, learned, a brilliant speaker, of ready wit, and is both mature and an Arahant.' They are going to see that Venerable Kumārakassapa." "Then, good steward, approach the brahmin householders of Setabya; having approached, tell the brahmin householders of Setabya thus: 'The chieftain Pāyāsi says this: Let the honourable ones wait; the chieftain Pāyāsi too will go to see the ascetic Kumārakassapa.'" Before the ascetic Kumārakassapa convinces the foolish and incompetent brahmin householders of Setabya: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' For there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions." "Yes, sir," that steward replied to the chieftain Pāyāsi and approached the brahmin householders of Setabya; having approached, he said this to the brahmin householders of Setabya: "The chieftain Pāyāsi says this: 'Let the honourable ones wait; the chieftain Pāyāsi too will go to see the ascetic Kumārakassapa.'"

409. Then Prince Pāyāsi, surrounded by the brahmin householders of Setabyā, approached the Venerable Kumārakassapa in the Siṃsapā Grove; having approached, he exchanged courteous and cordial greetings with the Venerable Kumārakassapa, and sat down to one side. Some of the brahmin householders of Setabyā, having paid homage to the Venerable Kumārakassapa, sat down to one side; some exchanged greetings with the Venerable Kumārakassapa; after exchanging courteous and cordial greetings, they sat down to one side. Some made reverential salutation towards the Venerable Kumārakassapa and sat down to one side. Some announced their name and clan and sat down to one side. Some sat down to one side in silence.

Nihilism

410. Seated to one side, Prince Pāyāsi said this to the Venerable Kumārakassapa - "Good sir Kassapa, I hold such a doctrine and view: 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "Prince, I have neither seen nor heard of anyone holding such a doctrine and view. For how could anyone say: 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions'?

The Simile of the Sun and Moon

411. "Then, prince, I shall question you about this very matter. Answer as you think fit. What do you think, prince, are these sun and moon in this world or another world, are they deities or human beings?" "Master Kassapa, these sun and moon are in another world, not in this world; they are deities, not human beings." "By this method too, prince, let it be thus for you - 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

412. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince, by which you come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions'?" "There is, Master Kassapa, a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "How is that, prince?" "Here, Master Kassapa, my friends, companions, relatives and kinsmen are destroyers of life, takers of what is not given, those who engage in sexual misconduct, speakers of false speech, speakers of divisive speech, speakers of harsh speech, gossips, covetous, with minds of ill will, of wrong view. After some time they become afflicted, suffering, gravely ill. When I know - 'These will not recover from this affliction,' I approach them and say thus - 'There are some ascetics and brahmins who hold such a doctrine and view - those who destroy life, take what is not given, engage in sexual misconduct, speak false speech, speak divisive speech, speak harsh speech, gossip, are covetous, have minds of ill will, of wrong view, with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell.' You are destroyers of life, takers of what is not given, those who engage in sexual misconduct, speakers of false speech, speakers of divisive speech, speakers of harsh speech, gossips, covetous, with minds of ill will, of wrong view. If what those ascetics and brahmins say is true, you will, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. If, sirs, with the breaking up of the body, after death, you are reborn in a plane of misery, a bad destination, a lower realm, in hell, then come back and inform me - 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' You are trustworthy and reliable to me, what you have seen will be just as if I had seen it myself.' Though they agree saying 'Very well,' they neither come back to inform me, nor do they send a messenger. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Thieves

413. "Then, prince, I shall question you about this very matter. Answer as you think fit. What do you think, prince? Suppose people were to bring you a thief, a criminal, saying: 'Lord, this is a thief, a criminal; Impose on him whatever punishment you wish.' You might say to them: 'Well then, 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 at the place of execution south of the city.' They, having agreed saying 'Very well,' would bind that 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 make him sit at the place of execution south of the city. Would that thief be able to get from the executioners: 'Let the honourable executioners wait; I have friends, companions, relatives and kinsmen in such and such a village or town; let me go and inform them before returning'? Or would the executioners behead him while he was still lamenting?" "He would not, Master Kassapa, be able to get from the executioners: 'Let the honourable executioners wait; I have friends, companions, relatives and kinsmen in such and such a village or town; let me go and inform them before returning.' Rather, the executioners would behead him while he was still lamenting." "So, prince, that thief, a human being, would not get from his executioners, who are also human beings: 'Let the honourable executioners wait; I have friends, companions, relatives and kinsmen in such and such a village or town; let me go and inform them before returning.' Then how will your friends, companions, relatives and kinsmen who are destroyers of life, takers of what is not given, those who engage in sexual misconduct, speakers of false speech, speakers of divisive speech, speakers of harsh speech, gossips, covetous, with minds of ill will, of wrong view, who 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, be able to get from the hell wardens: 'Let the honourable hell wardens wait until we go and inform Prince Pāyāsi: "There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions"'? By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

414. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince, by which you come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions'?" "There is, Master Kassapa, a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "How is that, prince?" "Here, Master Kassapa, my friends, companions, relatives and kinsmen abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are not covetous, have minds without ill will, of right view. After some time they become afflicted, suffering, gravely ill. When I know - 'These will not recover from this affliction,' I approach them and say thus - 'There are some ascetics and brahmins who hold such a doctrine and view - those who abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are not covetous, have minds without ill will, of right view, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.' You abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are not covetous, have minds without ill will, of right view. If what those ascetics and brahmins say is true, you will, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world. If, sirs, with the breaking up of the body, after death, you are reborn in a good destination, in a heavenly world, then come back and inform me - 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' You are trustworthy and reliable to me, what you have seen will be just as if I had seen it myself.' Though they agree saying 'Very well,' they neither come back to inform me, nor do they send a messenger. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Man in the Cesspit

415. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Suppose, prince, a person were immersed head and all in a cesspit. Then you might order men: 'Well then, good sirs, pull that person out of that cesspit.' They, having agreed saying 'Very well,' would pull that person out of that cesspit. You might say to them: 'Well then, good sirs, thoroughly scrape the filth from that person's body with bamboo scrapers.' They, having agreed saying 'Very well,' would thoroughly scrape the filth from that person's body with bamboo scrapers. You might say to them: 'Well then, good sirs, rub that person's body well three times with yellow clay.' They would rub that person's body well three times with yellow clay. You might say to them: 'Well then, good sirs, anoint that person with oil and make him thoroughly clean three times with fine powder.' They would anoint that person with oil and make him thoroughly clean three times with fine powder. You might say to them: 'Well then, good sirs, groom that person's hair and beard.' They would groom that person's hair and beard. You might say to them: 'Well then, good sirs, bring that person expensive garlands, expensive ointments, and expensive clothes.' They would bring that person expensive garlands, expensive ointments, and expensive clothes. You might say to them: 'Well then, good sirs, lead that person up to a mansion and provide him with the five cords of sensual pleasure.' They would lead that person up to a mansion and provide him with the five cords of sensual pleasure.

"What do you think, prince? Would that person, well-bathed, well-anointed, with well-groomed hair and beard, adorned with garlands and ornaments, dressed in white clothes, having gone to the upper mansion, being provided and endowed with the five cords of sensual pleasure and being attended to, would he wish to plunge into that cesspit again?" "Indeed not, Master Kassapa." "What is the reason for this?" "Master Kassapa, a cesspit is impure and reckoned as impure, foul-smelling and reckoned as foul-smelling, disgusting and reckoned as disgusting, repulsive and reckoned as repulsive." "Even so, prince, humans are impure and reckoned as impure to the deities, foul-smelling and reckoned as foul-smelling, disgusting and reckoned as disgusting, repulsive and reckoned as repulsive. Prince, the human odour oppresses the deities for a hundred yojanas. Then how will your friends, companions, relatives and kinsmen who abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are not covetous, have minds without ill will, of right view, who with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world, come back and inform you - 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions'? By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

416. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince... "There is, Master Kassapa, a method... "How is that, prince?" "Here, Master Kassapa, my friends, companions, relatives and kinsmen abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from intoxicating drinks and drugs causing heedlessness. After some time they become afflicted, suffering, gravely ill. When I know - 'These will not recover from this affliction,' I approach them and say thus - 'There are some ascetics and brahmins who hold such a doctrine and view - those who abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from intoxicating drinks and drugs causing heedlessness, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities.' You abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from intoxicating drinks and drugs causing heedlessness. If what those ascetics and brahmins say is true, you will, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities. If, sirs, with the breaking up of the body, after death, you are reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities, then come back and inform me - 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' You are trustworthy and reliable to me, what you have seen will be just as if I had seen it myself. Though they agree saying 'Very well,' they neither come back to inform me, nor do they send a messenger. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Tāvatiṃsa deities

417. "Then, prince, I shall question you about this very matter; Answer as you think fit. What is a hundred years for humans, prince, is one day and night for the Tāvatiṃsa deities. Thirty such nights make a month, twelve such months make a year, and by such years the life span of the Tāvatiṃsa deities is a thousand divine years. Those friends, companions, relatives and kinsmen who abstain from the destruction of life, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from intoxicating drinks and drugs causing heedlessness, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa deities. If they should think thus: 'Let us first enjoy ourselves for two or three days and nights endowed and furnished with the five cords of heavenly sensual pleasure, and then go back to inform Prince Pāyāsi: "There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions."' Would they come back and inform you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions'?" "Indeed not, Master Kassapa. For we would be long dead by then, Master Kassapa. But who informs Master Kassapa that 'there are Tāvatiṃsa deities' or that 'the Tāvatiṃsa deities are so long-lived'? We do not believe Master Kassapa that 'there are Tāvatiṃsa deities' or that 'the Tāvatiṃsa deities are so long-lived.'"

The Simile of One Born Blind

418. "Just as, prince, a person blind from birth would not see dark and bright forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see magenta forms, would not see even and uneven, would not see the stars, would not see the sun and moon. would not see dark and bright forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see magenta forms, would not see even and uneven, would not see the stars, would not see the sun and moon. He would reply: 'There are no dark and bright forms, there is no one who sees dark and bright forms. There are no blue forms, there is no one who sees blue forms. There are no yellow forms, there is no one who sees yellow forms. There are no red forms, there is no one who sees red forms. There are no magenta forms, there is no one who sees magenta forms. There is no even and uneven, there is no one who sees even and uneven. There are no stars, there is no one who sees stars. There is no sun and moon, there is no one who sees the sun and moon. I do not know this, I do not see this, therefore it does not exist.' Would he be speaking rightly, prince?" "Indeed not, Master Kassapa. There are dark and bright forms, there is one who sees dark and bright forms. There are blue forms, there is one who sees blue forms... there is even and uneven, there is one who sees even and uneven. There are stars, there is one who sees stars. There is sun and moon, there is one who sees the sun and moon. 'I do not know this, I do not see this, therefore it does not exist.' Indeed, Master Kassapa, he would not be speaking rightly." "Just so, prince, you appear like one blind from birth when you speak to me thus."

"But who informs Master Kassapa - 'There are Tāvatiṃsa deities' or 'the Tāvatiṃsa deities are so long-lived'? We do not believe Master Kassapa that 'there are Tāvatiṃsa deities' or that 'the Tāvatiṃsa deities are so long-lived.'" "Prince, the other world should not be seen as you think with this fleshly eye. Those ascetics and brahmins who resort to remote lodgings in forests and woodland thickets, living there diligent, ardent, and resolute, purify the divine eye. With the divine eye, which is purified and surpasses the human, they see both this world and the other world, and spontaneously reborn beings. Thus, prince, should the other world be seen; not as you think with this fleshly eye. By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

419. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince... "There is, Master Kassapa, a method... "How is that, prince?" "Here, Master Kassapa, I see ascetics and brahmins who are virtuous, of good character, who wish to live, not to die, who desire happiness and are averse to suffering. This occurs to me, Master Kassapa: if these good ascetics and brahmins who are virtuous and of good character knew: 'After death we will be better off,' then these good ascetics and brahmins who are virtuous and of good character would take poison, or use a knife, or hang themselves, or jump off a cliff. But since these good ascetics and brahmins who are virtuous and of good character do not know: 'After death we will be better off,' these good ascetics and brahmins who are virtuous and of good character, wishing to live, not to die, desiring happiness and being averse to suffering, do not kill themselves. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Pregnant Woman

420. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Once upon a time, prince, a certain brahmin had two wives. One had a son ten or twelve years old, and the other was pregnant and near her time. Then that brahmin died. Then that young man said this to his stepmother: 'Lady, whatever there is of wealth or grain or silver or gold, all that is mine; there is nothing here for you. Lady, hand over my father's inheritance.' When this was said, that brahmin woman said this to that young man: 'Wait, dear, until I give birth. If it is a boy, he too will get a portion; if it is a girl, she too will be yours to maintain.' For the second time that young man said this to his stepmother: 'Lady, whatever there is of wealth or grain or silver or gold, all that is mine; there is nothing here for you. Lady, hand over my father's inheritance.' For the second time that brahmin woman said this to that young man: 'Wait, dear, until I give birth. If it is a boy, he too will get a portion; if it is a girl, she too will be yours to maintain.' For the third time that young man said this to his stepmother: 'Lady, whatever there is of wealth or grain or silver or gold, all that is mine; there is nothing here for you. Lady, hand over my father's inheritance.'

"Then that brahmin woman took a knife, went into an inner room, and cut open her belly - 'Until I give birth, whether it be a boy or a girl.' She destroyed herself, her life, her pregnancy and her wealth. Just as that foolish and incompetent brahmin woman met with calamity and disaster while unwisely seeking an inheritance, even so you, prince, foolish and incompetent, will meet with calamity and disaster while unwisely seeking the other world; just as that brahmin woman, foolish and incompetent, met with calamity and disaster while unwisely seeking an inheritance. Prince, ascetics and brahmins who are virtuous and of good character do not ripen what is unripe; rather, they wait for ripening. For the life of wise ascetics and brahmins who are virtuous and of good character is beneficial, prince. The longer, prince, that ascetics and brahmins who are virtuous and of good character live on, the more merit they generate, and they practise for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

421. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince... "There is, Master Kassapa, a method... "How is that, prince?" "Here, Master Kassapa, people bring me a thief, a criminal, saying - 'Lord, this is a thief, a criminal; Impose on him whatever punishment you wish.' I say to them thus - 'Well then, put this man while still alive into a pot, close the lid, wrap it with wet leather, seal it thickly with wet clay, put it on a stove and light the fire.' They, having agreed saying 'Very well,' put that man while still alive into a pot, close the lid, wrap it with wet leather, seal it thickly with wet clay, put it on a stove and light the fire. When we know 'That person has died,' then we take down that pot, break it open, remove the lid, and slowly peer inside - 'Perhaps we might see his soul coming out.' But we do not see his soul coming out. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of Dreams

422. "Then, prince, I shall question you about this very matter. Answer as you think fit. Do you recall, prince, having seen a dream while taking a daytime rest, of delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds?" "Yes, Master Kassapa, I recall having seen a dream while taking a daytime rest, of delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds." "At that time, were you guarded by hunchbacks, dwarfs, midgets, and young girls?" "Yes, Master Kassapa, at that time I was guarded by hunchbacks, dwarfs, midgets, and young girls." "Did they see your soul entering or leaving?" "Indeed not, Master Kassapa." "So, prince, even these living guards of yours while you are living do not see your soul entering or leaving. How then will you see the soul of one who has died entering or leaving? By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

423. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince... "There is, Master Kassapa, a method... "How is that, prince?" "Here, Master Kassapa, people bring me a thief, a criminal, saying - 'Lord, this is a thief, a criminal; Impose on him whatever punishment you wish.' I say to them thus - 'Well then, weigh this man on a scale while he is still alive, then kill him by strangling him with a bowstring until he stops breathing, and weigh him again on the scale.' They, having agreed saying 'Very well,' weigh that man on a scale while he is still alive, kill him by strangling him with a bowstring until he stops breathing, and weigh him again on the scale. When he is alive, he is lighter, softer and more workable. But when he has died, he becomes heavier, more rigid and less workable. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Hot Iron Ball

424. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Suppose, prince, a person were to weigh an iron ball that had been heated all day, blazing, burning, and glowing. Then at a later time he would weigh it when it was cool and quenched. When would that iron ball be lighter, softer and more workable - when it is blazing, burning and glowing, or when it is cool and quenched?" "Master Kassapa, when that iron ball is accompanied by heat and air, blazing, burning and glowing, then it is lighter, softer and more workable. But when that iron ball is neither accompanied by heat nor by air, being cool and quenched, then it is heavier, more rigid and less workable." "Even so, prince, when this body is accompanied by life, heat and consciousness, then it is lighter, softer and more workable. But when this body is neither accompanied by life, nor heat, nor consciousness, then it is heavier, more rigid and less workable. By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

425. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince... "There is, Master Kassapa, a method... "How is that, prince?" "Here, Master Kassapa, people bring me a thief, a criminal, saying - 'Lord, this is a thief, a criminal; Impose on him whatever punishment you wish.' I say to them thus - 'Well then, take this person's life without damaging his skin, hide, flesh, sinews, bones, or bone marrow; perhaps we might see his soul coming out.' They, having agreed saying 'Very well,' without damaging his skin...etc... take his life. When he is dead, I say thus - 'Well then, lay this person face up, perhaps we might see his soul coming out.' They lay that person face up. But we do not see his soul coming out. I say to them thus - 'Well then, lay this person face down... lay him on his side... lay him on the other side... stand him upright... stand him on his head... strike him with your hand... strike him with a clod of earth... strike him with a stick... strike him with a sword... shake him, shake him well, shake him thoroughly, perhaps we might see his soul coming out.' They shake that person, shake him well, shake him thoroughly. But we do not see his soul coming out. He has the same eye and those forms, but he does not experience that sense base. He has the same ear and those sounds, but he does not experience that sense base. He has the same nose and those odours, but he does not experience that sense base. He has the same tongue and those tastes, but he does not experience that sense base. He has the same body and those tactile objects, but he does not experience that sense base. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Conch-blower

426. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Once upon a time, prince, a certain conch-blower took a conch and went to a border region. He approached a certain village; having approached, he stood in the middle of the village, blew the conch three times, placed the conch on the ground, and sat down to one side. Then, prince, this occurred to those people of the border region: 'Oh, whose sound is this that is so enticing, so lovely, so intoxicating, so binding, so entrancing?' Having gathered, they said this to the conch-blower: 'Oh, whose sound is this that is so enticing, so lovely, so intoxicating, so binding, so entrancing?' 'This, sirs, is what is called a conch, whose sound is so enticing, so lovely, so intoxicating, so binding, so entrancing.' They laid that conch on its back: 'Speak, dear conch! Speak, dear conch!' But that conch made no sound. They laid that conch face down, they laid it on its side, they laid it on its other side, they stood it upright, they stood it on its head, they struck it with their hands, they struck it with a clod of earth, they struck it with a stick, they struck it with a knife, they shook it, they rattled it, they knocked it: 'Speak, dear conch! Speak, dear conch!' But that conch made no sound.

"Then, prince, this occurred to that conch-blower: 'How foolish these people of the border regions are, for how could they search unwisely for the sound of a conch?' While they were watching, he took the conch, blew it three times, and departed taking the conch with him. Then, prince, this occurred to those people of the border region: 'Indeed, sirs, when this conch is accompanied by a person, accompanied by effort, and accompanied by air, then this conch makes a sound, but when this conch is neither accompanied by a person, nor accompanied by effort, nor accompanied by air, this conch does not make a sound.' Even so, prince, when this body is accompanied by life, accompanied by heat, and accompanied by consciousness, then it goes forward and back, stands, sits, and lies down, sees forms with the eye, hears sounds with the ear, smells odours with the nose, tastes flavours with the tongue, touches tactile objects with the body, and cognizes mental phenomena with the mind. But when this body is neither accompanied by life, nor accompanied by heat, nor accompanied by consciousness, then it neither goes forward nor back, neither stands nor sits nor lies down, does not see forms with the eye, does not hear sounds with the ear, does not smell odours with the nose, does not taste flavours with the tongue, does not touch tactile objects with the body, and does not cognize mental phenomena with the mind. By this method too, prince, let it be thus for you: 'There is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'

427. "Although Master Kassapa says this, still this occurs to me - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there a method, prince... "There is, Master Kassapa, a method... "How is that, prince?" "Here, Master Kassapa, people bring me a thief, a criminal, saying - 'Lord, this is a thief, a criminal; impose on him whatever punishment you wish.' I say to them thus - 'Well then, cut away this person's outer skin, perhaps we might see his soul.' They cut away that person's outer skin. But we do not see his soul. I say to them thus - 'Well then, cut away this person's inner skin, cut away his flesh, cut away his sinews, cut away his bones, cut away his bone marrow, perhaps we might see his soul.' They cut away that person's bone marrow, but we do not see his soul. This too, Master Kassapa, is a method by which I come to think - 'There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Fire-Worshipping Matted-Hair Ascetic

428. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Once upon a time, prince, a certain fire-worshipping matted-hair ascetic lived in a leaf hut in a forest abode. Then, prince, a caravan set out from a certain district. Then that caravan, having stayed one night near the hermitage of that fire-worshipping matted-hair ascetic, departed. Then, prince, this occurred to that fire-worshipping matted-hair ascetic: 'what if I were to approach where that caravan had stayed, perhaps I might find something useful there?' Then that fire-worshipping matted-hair ascetic, having risen early, approached where that caravan had stayed; having approached, he saw in that caravan site a young infant boy abandoned lying on his back. Having seen this, this occurred to him: 'it would not be proper for me to look on while a human being dies; what if I were to take this child to my hermitage and bring him up, nourish him and raise him?' Then that fire-worshipping matted-hair ascetic took that child to his hermitage and brought him up, nourished him and raised him. When that child was about ten or twelve years old, then some business arose for that fire-worshipping matted-hair ascetic in the district. Then that fire-worshipping matted-hair ascetic said this to that child: 'I wish, dear one, to go to the district; dear one, you should tend the fire. Do not let your fire go out. But if your fire should go out, here is an axe, here is firewood, here is a fire-stick set; having produced fire, you should tend the fire.' Then that fire-worshipping matted-hair ascetic, having instructed that child thus, went to the district. While he was absorbed in play, the fire went out.

"Then this occurred to that child: 'My father said this to me - "Dear one, you should tend the fire. Do not let your fire go out. But if your fire should go out, here is an axe, here is firewood, here is a fire-stick set; having produced fire, you should tend the fire." What if I were to produce fire and tend the fire?' Then that boy pared the fire-stick set with the axe - 'perhaps I might obtain fire.' He did not obtain fire. He split the fire-stick set in two, in three, in four, in five, in ten, in a hundred, made it into chips, having made it into chips he pounded it in a mortar, having pounded it in a mortar he winnowed it in a strong wind - 'perhaps I might obtain fire.' He did not obtain fire.

"Then that fire-worshipping matted-hair ascetic, having completed his business in the district, approached his own hermitage; having approached, he said this to that child - 'Dear one, has your fire not gone out?' 'Here, dear one, while I was absorbed in play, the fire went out. Then this occurred to me: "My father said this to me: 'Dear one, you should tend the fire. Dear one, do not let your fire go out. But if your fire should go out, here is an axe, here is firewood, here is a fire-stick set; having produced fire, you should tend the fire.' What if I were to produce fire and tend the fire?" Then, dear one, I pared the fire-stick set with the axe - "perhaps I might obtain fire." I did not obtain fire. I split the fire-stick set in two, in three, in four, in five, in ten, in a hundred, made it into chips, having made it into chips I pounded it in a mortar, having pounded it in a mortar I winnowed it in a strong wind - "perhaps I might obtain fire." I did not obtain fire."' Then this occurred to that fire-worshipping matted-hair ascetic: 'How foolish and incompetent this child is, for how could he search unwisely for fire?' While watching him, having taken the fire-stick set and produced fire, he said this to that child: 'This, dear one, is how fire should be produced. Not in the way that you, foolish and incompetent, unwisely searched for fire.' Even so you, prince, foolish and incompetent, will unwisely search for the other world. Give up this evil view, prince, give up this evil view, prince, let it not be for your harm and suffering for a long time."

429. "Although Master Kassapa says this, still I cannot abandon this evil view. King Pasenadi of Kosala knows me, and so do kings abroad - 'Pāyāsi the chieftain holds such a doctrine and view: "There is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions." If I, Master Kassapa, were to abandon this evil view, there would be those who would say: 'How foolish is Pāyāsi the chieftain, how incompetent, how wrongly grasping!' I will maintain it out of anger, out of contempt, out of insolence."

Two Caravan Leader Similes

430. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Once upon a time, prince, a large caravan of a thousand carts went from the eastern districts to the western district. Wherever it went, grass, wood, water and green leaves were quickly used up. Now in that caravan there were two caravan leaders, one in charge of five hundred carts, and one in charge of five hundred carts. Then it occurred to those caravan leaders: 'This is a large caravan of a thousand carts; wherever we go, grass, wood, water and green leaves are quickly used up. What if we were to divide this caravan in two - five hundred carts on one side and five hundred carts on the other?' They divided that caravan in two, five hundred carts on one side and five hundred carts on the other. One caravan leader, having loaded much grass, wood and water, set the caravan in motion. After travelling for two or three days, that caravan saw a man coming from the opposite direction - dark, red-eyed, wearing a quiver, with a wreath of white water lilies, with wet clothes and wet hair, his wheels smeared with mud, riding in a fine chariot - and having seen him, said this: 'Where do you come from, sir?' 'From such and such a district.' 'Where will you go?' 'To such and such a district.' 'Has there been heavy rain ahead in the desert, sir?' 'Yes, sir, there has been heavy rain ahead in the desert, the paths are flooded with water, and there is much grass, wood and water. Throw away your old grass, wood and water, sirs; with lightly loaded carts go quickly quickly, do not tire your draught animals.'

"Then that caravan leader addressed the members of the caravan: 'This person, sir, says this - "There has been heavy rain ahead in the desert, the paths are flooded with water, and there is much grass, wood and water. Throw away your old grass, wood and water, sirs; with lightly loaded carts go quickly quickly, do not tire your draught animals." Throw away your old grass, wood and water, sirs; set the caravan in motion with lightly loaded carts.' 'Yes, sir,' those caravan merchants replied to that caravan leader and, having thrown away their old grass, wood and water, set the caravan in motion with lightly loaded carts. At the first caravan camping site they did not find grass or wood or water. At the second caravan camping site... at the third caravan camping site... at the fourth caravan camping site... at the fifth caravan camping site... at the sixth caravan camping site... at the seventh caravan camping site they did not find grass or wood or water. They all met with calamity and disaster. And whatever human beings or animals were in that caravan, that spirit, that nonhuman being, devoured them all. Only their bones remained.

"When the second caravan leader knew - 'The caravan has indeed gone far ahead, sir,' having loaded much grass, wood and water, he set the caravan in motion. After travelling for two or three days, that caravan saw a man coming from the opposite direction - dark, red-eyed, wearing a quiver, with a wreath of white water lilies, with wet clothes and wet hair, his wheels smeared with mud, riding in a fine chariot - and having seen him, said this: 'Where do you come from, sir?' 'From such and such a district.' 'Where will you go?' 'To such and such a district.' 'Has there been heavy rain ahead in the desert, sir?' 'Yes, sir, there has been heavy rain ahead in the desert. The paths are flooded with water, and there is much grass, wood and water. Throw away your old grass, wood and water, sirs; with lightly loaded carts go quickly quickly, do not tire your draught animals.'

"Then that caravan leader addressed the members of the caravan: 'This person, sir, says this - There has been heavy rain ahead in the desert, the paths are flooded with water, and there is much grass, wood and water. Throw away your old grass, wood and water, sirs; with lightly loaded carts go quickly quickly; do not tire your draught animals.' This person, sir, is neither our friend nor our kinsman, how can we proceed on his word? Do not throw away your old grass, wood and water, set the caravan in motion with the goods as they were loaded. We will not throw away our old supplies.' 'Yes, sir,' those caravan merchants replied to that caravan leader and set the caravan in motion with the goods as they were loaded. At the first caravan camping site they did not find grass or wood or water. At the second caravan camping site... at the third caravan camping site... at the fourth caravan camping site... at the fifth caravan camping site... at the sixth caravan camping site... at the seventh caravan camping site they did not find grass or wood or water. And they saw that caravan had met with calamity and disaster. And of those who were in that caravan, whether human beings or animals, they saw only their bones, as they had been devoured by that spirit, that nonhuman being.

"Then that caravan leader addressed the members of the caravan: 'This caravan, sir, has met with calamity and disaster, as is natural with that foolish caravan leader as guide. Therefore, sir, throw away whatever goods of little value we have in our caravan and take whatever goods of great value are in this caravan.' 'Yes, sir,' those caravan merchants replied to that caravan leader and, having thrown away whatever goods of little value they had in their own caravan and taken whatever goods of great value were in that caravan, they crossed that wilderness safely, as is natural with a wise caravan leader as guide. Even so you, prince, foolish and incompetent, will meet with calamity and disaster while unwisely seeking the other world, just like that first caravan leader. Those too who think they should listen to you and believe you will meet with calamity and disaster, just like those caravan merchants. Give up this evil view, prince; give up this evil view, prince. Let it not be for your harm and suffering for a long time."

431. "Although Master Kassapa says this, still I cannot abandon this evil view. King Pasenadi of Kosala knows me, and so do kings abroad - 'Pāyāsi the chieftain holds such a doctrine and view: "There is no other world... consequence."' If I, Master Kassapa, were to abandon this evil view, there would be those who would say: 'How foolish is Pāyāsi the chieftain, how incompetent, how wrongly grasping!' I will maintain it out of anger, out of contempt, out of insolence."

The Simile of the Dung-carrier

432. "Then, prince, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Once upon a time, prince, a certain pig-keeper went from his own village to another village. There he saw a large amount of dried dung that had been discarded. Having seen this, this occurred to him: 'Here is a large amount of dried dung that has been discarded, and this is food for my pigs; what if I were to take this dried dung from here?' He spread out his upper robe, heaped up a large amount of dried dung, tied it into a bundle, lifted it onto his head, and went away. While he was on his way, a great unseasonable rain fell. He went on carrying his load of dung, dripping and oozing, smeared with dung right up to his fingernails. People saw him and said this: 'We hope you're not mad, friend, we hope you haven't lost your mind! For how could you carry a load of dung, dripping and oozing, smeared with dung right up to your fingernails?' 'You are the ones who are mad here, friends, you are the ones who have lost your minds, for this is food for my pigs!' Even so, prince, you appear to me like one carrying a load of dung. Give up this evil view, prince. Give up this evil view, prince. Let it not be for your harm and suffering for a long time."