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

The Collection of the Middle Length Discourses

The Middle Fifty Discourses

1. The Chapter on Householders

1. The Discourse to Kandaraka

1. Thus have I heard - On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Lake together with a large Community of monks. Then Pessa the elephant driver's son and the wanderer Kandaraka approached the Blessed One; having approached, Pessa the elephant driver's son paid homage to the Blessed One and sat down to one side. The wanderer Kandaraka exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, the wanderer Kandaraka, having looked around at the silent Community of monks, said this to the Blessed One - "Wonderful, Master Gotama, marvellous, Master Gotama, how well this Community of monks has been guided by Master Gotama! Those who in the past were Arahants, Perfectly Enlightened Ones, those Blessed Ones guided their Community of monks just as well - as the Community of monks is now being guided by Master Gotama. Those who in the future will be Arahants, Perfectly Enlightened Ones, those Blessed Ones will guide their Community of monks just as well - as the Community of monks is now being guided by Master Gotama."

2. "So it is, Kandaraka, so it is, Kandaraka. Those who in the past were Arahants, Perfectly Enlightened Ones, those Blessed Ones guided their Community of monks just as well - as I am now guiding the Community of monks. Those who in the future will be Arahants, Perfectly Enlightened Ones, those Blessed Ones will guide their Community of monks just as well - as I am now guiding the Community of monks.

"For there are, Kandaraka, in this Community of monks, those who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge. For there are, Kandaraka, in this Community of monks, those in training who are of peaceful virtuous behaviour and peaceful conduct, alert and of alert conduct; they dwell with minds well established in the four foundations of mindfulness. Within which four? Here, Kandaraka, 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.

3. When this was said, Pessa the elephant driver's son said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well proclaimed, Venerable Sir, by the Blessed One are these four establishments of mindfulness 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. We too, Venerable Sir, householders wearing white clothes, from time to time dwell with minds well established in these four foundations of mindfulness. Here, Venerable Sir, we dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; we dwell contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; we dwell contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; we dwell contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Wonderful, Venerable Sir, marvellous, Venerable Sir! How, Venerable Sir, the Blessed One understands the welfare and harm of beings while they live in such human jungle, such human corruption, such human craftiness. For this is a jungle, Venerable Sir, namely human beings; this is open ground, Venerable Sir, namely animals. I, Venerable Sir, am able to guide a trained elephant. In whatever time it takes to go to and from Campā, it will reveal all its deceptions, frauds, crookedness, and dishonesty. But our slaves, workers, or labourers, Venerable Sir, behave one way with their body, another way with their speech, while their mind is yet another way. Wonderful, Venerable Sir, marvellous, Venerable Sir! How, Venerable Sir, the Blessed One understands the welfare and harm of beings while they live in such human jungle, such human corruption, such human craftiness. For this is a jungle, Venerable Sir, namely human beings; this is open ground, Venerable Sir, namely animals."

4. "So it is, Pessa, so it is, Pessa. For this is difficult to understand, Pessa, namely human beings; but this is obvious, Pessa, namely animals. These four individuals, Pessa, exist and are found in the world. Which four? Here, Pessa, a certain individual torments themselves, pursuing the practice of self-torment; here, Pessa, a certain individual torments others, pursuing the practice of tormenting others; here, Pessa, a certain individual torments both themselves and others, pursuing the practice of tormenting both themselves and others; here, Pessa, a certain individual neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves. Among these four individuals, Pessa, which individual satisfies your mind?"

"Venerable Sir, this individual who torments themselves, pursuing the practice of self-torment, this individual does not satisfy my mind. "Venerable Sir, this individual who torments others, pursuing the practice of tormenting others, this individual also does not satisfy my mind. Venerable Sir, this individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others, this individual also does not satisfy my mind. But Venerable Sir, this individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others, who not tormenting themselves nor others, in this very life dwells hungerless, quenched, become cool, experiencing happiness, having become divine in themselves - this individual alone satisfies my mind."

5. "But Pessa, why do these three individuals not satisfy your mind?" "Venerable Sir, this individual who torments themselves, pursuing the practice of self-torment, torments and afflicts themselves who desire happiness and are averse to suffering - for this reason this individual does not satisfy my mind. Venerable Sir, this individual who torments others, pursuing the practice of tormenting others, torments and afflicts others who desire happiness and are averse to suffering - for this reason this individual does not satisfy my mind. Venerable Sir, this individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others, torments and afflicts both themselves and others who desire happiness and are averse to suffering - for this reason this individual does not satisfy my mind. But Venerable Sir, this individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others, who not tormenting themselves nor others, in this very life dwells hungerless, quenched, become cool, experiencing happiness, having become divine in themselves; they neither torment nor afflict themselves and others who desire happiness and are averse to suffering - for this reason this individual satisfies my mind. Well now, Venerable Sir, we must go; we have many duties and many things to do." "Now is the time you think fit, Pessa." Then Pessa the elephant driver's son, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

6. Then the Blessed One addressed the monks when Pessa, the elephant driver's son, had just left - "Monks, Pessa, the elephant driver's son, is wise; monks, Pessa, the elephant driver's son, has great wisdom. If, monks, Pessa, the elephant driver's son, had sat for a moment while I explained these four individuals in detail, he would have been connected with great benefit. However, monks, even to this extent Pessa, the elephant driver's son, is connected with great benefit." "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to explain these four individuals in detail. 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 -

7. "And what, monks, is an individual who torments themselves, pursuing the practice of self-torment? Here, monks, someone goes naked, free in conduct, licking his hands, does not come when called, does not stop when called; does not accept food brought, does not accept food specially prepared, does not accept an invitation; He does not receive from a pot's mouth, does not receive from a bowl's mouth, does not accept across a threshold, across a stick, across a pestle, does not accept from two people eating together, from a pregnant woman, from a woman breastfeeding, from a woman among men, does not accept from where food is advertised, from where a dog is waiting, from where flies are buzzing; Does not accept fish, meat, liquor, wine, or fermented grain-water. He keeps to one house, one morsel; keeps to two houses, two morsels... etc... keeps to seven houses, seven morsels; lives on one offering, lives on two offerings...etc... lives on seven offerings; takes food once a day, takes food once in two days...etc... takes food once in seven days - thus he dwells pursuing the practice of taking food at regular intervals up to half a month. He lives on vegetables, or on wild millet, or on wild rice, or on hide-parings, or on water-lettuce, or on rice-bran, or on rice-scum, or on flour of oil-seeds, or on grass, or on cow-dung; He makes his meals on forest roots and fruits, living on fallen fruits. He wears coarse cloth, he wears mixed cloth, he wears shroud cloth, he wears rag-robes, he wears bark cloth, he wears antelope hide, he wears strips of antelope hide, he wears robes of grass, he wears robes of bark, he wears robes of wood shavings, he wears blankets of human hair, he wears horse-hair blankets, he wears owl's wings; He practises pulling out hair and beard, being devoted to the practice of pulling out hair and beard, he remains standing rejecting seats, he squats on his heels being devoted to the practice of squatting, he lies on thorns making his bed on thorns; he lives devoted to the practice of going down to the water three times a day - thus he dwells pursuing various practices devoted to tormenting and mortifying the body. This, monks, is called an individual who torments themselves, pursuing the practice of self-torment.

8. "And what, monks, is an individual who torments others, pursuing the practice of tormenting others? Here, monks, someone is a butcher of sheep, a butcher of pigs, a fowler, a hunter, a cruel person, a fisherman, a thief, an executioner, a butcher of cattle, a jailer, or anyone else who has a cruel occupation. This, monks, is called an individual who torments others, pursuing the practice of tormenting others.

9. "And what, monks, is an individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others? Here, monks, someone is either an anointed warrior-king or a wealthy brahmin. Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having dressed in rough antelope hide, having smeared his body with ghee and oil, scratching his back with a deer horn, he enters the new assembly hall together with his chief queen and brahmin chaplain. There he lies down on the bare ground spread with fresh grass. From a cow with a calf of the same colour, the king lives on the milk from one teat, the chief queen lives on the milk from the second teat, the brahmin chaplain lives on the milk from the third teat, he offers the milk from the fourth teat into the fire, and the calf lives on what remains. He speaks thus: 'Let so many bulls be slaughtered for the sacrifice, let so many bullocks be slaughtered for the sacrifice, let so many heifers be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice, let so many trees be cut down for the sacrificial posts, let so many grasses be reaped for the sacrificial grass.' And those who are his slaves or workers or labourers, they do their work weeping with tearful faces, threatened by punishment and fear. This, monks, is called an individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others.

10. "And what, monks, is an individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others, who not tormenting themselves nor others, in this very life dwells hungerless, quenched, become cool, experiencing happiness, having become divine in themselves? Here, monks, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness.

11. Having thus gone forth and undertaken the training and livelihood of monks, having abandoned the destruction of life, he abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. Having abandoned unchaste conduct, he lives the holy life, keeping far away from sexual intercourse, which is a village practice. Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people - thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. He abstains from damaging seed and plant life, he eats only one meal a day, abstaining from eating at night and from food at improper times; he abstains from watching dancing, singing, music and shows; he abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations; he abstains from high and luxurious beds; he abstains from accepting gold and silver; he abstains from accepting raw grain; he abstains from accepting raw meat; he abstains from accepting women and girls; he abstains from accepting male and female slaves; he abstains from accepting goats and sheep; he abstains from accepting fowl and swine; he abstains from accepting elephants, cattle, horses and mares; he abstains from accepting fields and land; he abstains from running messages and errands; he abstains from buying and selling; he abstains from using false weights, false metals, and false measures; he abstains from bribery, deception, fraud, and crooked practices; he abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

He is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Just as wherever a bird flies, it flies with its wings as its only burden; even so a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness.

12. When seeing a form with the eye, he does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.

He acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.

13. "Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After returning from his almsround and having eaten his meal, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness; having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor; having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse; having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt.

"Having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion; 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.

14. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

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

16. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering'. He understands as it really is 'This is the origin of suffering'. He understands as it really is 'This is the cessation of suffering'. He understands as it really is 'This is the way leading to the cessation of suffering'. He understands as they really are 'These are the taints'. He understands as it really is 'This is the origin of the taints'. He understands as it really is 'This is the cessation of the taints'. He understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, monks, is called an individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves.

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

The Kandaraka Discourse is concluded as first.

2. The Discourse to the Man from the City of Aṭṭhaka

17. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Vesālī in the village of Beluva. Now on that occasion the householder Dasama of Aṭṭhaka had arrived at Pāṭaliputta on some business. Then the householder Dasama of Aṭṭhaka approached a certain monk at the Kukkuṭa Monastery; having approached, he paid homage to that monk and sat down to one side. Seated to one side, the householder Dasama of Aṭṭhaka said this to that monk - "Where, venerable sir, is the Venerable Ānanda dwelling at present? For we wish to see the Venerable Ānanda." "Householder, the Venerable Ānanda is dwelling at Vesālī in the village of Beluva." Then the householder Dasama of Aṭṭhaka, having completed his business in Pāṭaliputta, approached the Venerable Ānanda at the village of Beluva in Vesālī; having approached, he paid homage to the Venerable Ānanda and sat down to one side.

18. Seated to one side, the householder Dasama of Aṭṭhaka said this to the Venerable Ānanda - "Venerable Ānanda, has one thing been proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage?"

"Yes, householder, one thing has been proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage."

"But what, Venerable Ānanda, is that one thing proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage?"

19. "Here, householder, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He considers thus: 'This first meditative absorption too is conditioned and volitionally produced. Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage.

20. "And furthermore, householder, with the subsiding of thought and examination, a monk has internal confidence... etc... enters and dwells in the second meditative absorption. He considers thus: 'This second meditative absorption too is conditioned and volitionally produced... attains the unsurpassed security from bondage.

"And furthermore, householder, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. He considers thus: 'This third meditative absorption too is conditioned and volitionally produced... etc... attains the unsurpassed security from bondage.

"And furthermore, householder, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption. He considers thus: 'This fourth meditative absorption too is conditioned and volitionally produced... attains the unsurpassed security from bondage.

"And furthermore, householder, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from affliction. He considers thus: 'This liberation of mind through friendliness too is conditioned and volitionally produced. Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that... etc... attains the unsurpassed security from bondage.

"And furthermore, householder, a monk with a mind accompanied by compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from affliction. He considers thus: 'This liberation of mind through equanimity too is conditioned and volitionally produced. Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that... attains the unsurpassed security from bondage.

"And furthermore, householder, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. He considers thus: 'This attainment of the base of the infinity of space too is conditioned and volitionally produced. Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that... etc... attains the unsurpassed security from bondage.

"And furthermore, householder, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. He considers thus: 'This attainment of the base of infinite consciousness too is conditioned and volitionally produced. Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that... etc... attains the unsurpassed security from bondage.

"And furthermore, householder, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. He considers thus: 'This attainment of the base of nothingness too is conditioned and volitionally produced. Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, householder, is one thing proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, whereby if a monk dwells diligent, ardent and resolute, his unliberated mind becomes liberated, his undestroyed taints go to utter destruction, and he attains the as-yet-unattained unsurpassed security from bondage."

21. When this was said, the householder Dasama of Aṭṭhaka said this to the Venerable Ānanda - "Venerable Ānanda, just as a person seeking only one treasure entrance might all at once discover eleven treasure entrances; Just so, Venerable Sir, while seeking only one door to the Deathless, I have all at once found eleven doors to the Deathless through development. Venerable Sir, just as if there were a house with eleven doors, and when that house was on fire, a person could save themselves through any single one of those doors; Just so, Venerable Sir, through any single one of these eleven doors to the Deathless, I will be able to save myself. Venerable Sir, followers of other sects will surely seek a teacher's fee for their teacher, so why should I not make an offering to the Venerable Ānanda!" Then the householder Dasama of Aṭṭhaka, having assembled the Communities of monks from Pāṭaliputta and Vesālī, served and satisfied them with his own hands with excellent food, both hard and soft, presented each monk with a pair of cloths, presented the Venerable Ānanda with a set of three robes, and had a dwelling worth five hundred built for the Venerable Ānanda.

The Discourse to the Man from the City of Aṭṭhaka is concluded, the second.

3. The Discourse on the Trainee

22. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion the Sakyans of Kapilavatthu had a newly built assembly hall that had not yet been occupied by any ascetic or brahmin or any human being. Then the Sakyans of Kapilavatthu approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Sakyans of Kapilavatthu said this to the Blessed One - "Here, Venerable Sir, the Sakyans of Kapilavatthu have a newly built assembly hall that has not yet been occupied by any ascetic or brahmin or any human being. Let the Blessed One, Venerable Sir, be the first to use it. After the Blessed One has used it first, the Sakyans of Kapilavatthu will use it afterwards. That would be for the welfare and happiness of the Sakyans of Kapilavatthu for a long time." The Blessed One consented by remaining silent. Then the Sakyans of Kapilavatthu, having understood the Blessed One's acceptance, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the new assembly hall; having approached, having completely spread the assembly hall with coverings, having prepared seats, having set up a water vessel, having lit an oil lamp, they approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, the Sakyans of Kapilavatthu said this to the Blessed One - "The assembly hall 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, having dressed and taking his bowl and robe, went together with the Community of monks to the assembly hall; having approached, having washed his feet, having entered the assembly hall, sat down against the middle pillar facing east. The Community of monks too, having washed their feet, having entered the assembly hall, sat down against the western wall facing east with the Blessed One in front of them. The Sakyans of Kapilavatthu too, having washed their feet, having entered the assembly hall, sat down against the eastern wall facing west with the Blessed One in front of them. Then the Blessed One, having instructed, inspired, uplifted and gladdened the Sakyans of Kapilavatthu with a talk on the Teaching for much of the night, addressed the Venerable Ānanda: "Let the trainee's practice occur to you, Ānanda, for the Sakyans of Kapilavatthu. My back is aching; I will stretch it." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising.

23. Then the Venerable Ānanda addressed Mahānāma the Sakyan: "Here, Mahānāma, a noble disciple is accomplished in virtue, guarded in the doors of his faculties, moderate in eating, devoted to wakefulness, possessed of seven good qualities, and gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life.

24. "And how, Mahānāma, is a noble disciple accomplished in virtue? Here, Mahānāma, a noble disciple is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This, Mahānāma, is how a noble disciple is accomplished in virtue.

"And how, Mahānāma, is a noble disciple guarded in the doors of his faculties? Here, Mahānāma, when seeing a form with the eye, a noble disciple does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. This, Mahānāma, is how a noble disciple is guarded in the doors of his faculties.

"And how, Mahānāma, is a noble disciple moderate in eating? Here, Mahānāma, a noble disciple takes food after careful reflection - 'neither for amusement, nor for vanity, nor for adornment, nor for beautification; but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life. Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort.' This, Mahānāma, is how a noble disciple is moderate in eating.

"And how, Mahānāma, is a noble disciple devoted to wakefulness? Here, Mahānāma, a noble disciple during the day purifies his mind from obstructive states by walking and sitting, in the first watch of the night purifies his mind from obstructive states by walking and sitting, in the middle watch of the night lies 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, and in the last watch of the night, having risen, purifies his mind from obstructive states by walking and sitting. This, Mahānāma, is how a noble disciple is devoted to wakefulness.

25. "And how, Mahānāma, is a noble disciple endowed with the seven good qualities? Here, Mahānāma, a noble disciple has faith, he has faith in the enlightenment of the Truth Finder: '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 has a sense of shame, he is ashamed of misconduct by body, misconduct by speech, misconduct by mind, he is ashamed of acquiring evil unwholesome states. He has moral dread, he dreads misconduct by body, misconduct by speech, misconduct by mind, he dreads acquiring evil unwholesome states. He is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. He dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. He is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. He is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, Mahānāma, is how a noble disciple is endowed with the seven good qualities.

26. "And how, Mahānāma, does a noble disciple gain without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life? Here, Mahānāma, a noble disciple, 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, internal confidence... etc... enters and dwells in the second meditative absorption; with the fading away of rapture... etc... enters and dwells in the third meditative absorption; with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure... etc... enters and dwells in the fourth meditative absorption. This, Mahānāma, is how a noble disciple gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life.

27. "When, Mahānāma, a noble disciple is thus accomplished in virtue, thus guarded in the doors of his faculties, thus moderate in eating, thus devoted to wakefulness, thus endowed with the seven good qualities, thus gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, this is called, Mahānāma, a noble disciple who is a trainee, who has entered upon the way of breaking out of the egg, who is capable of breaking out, capable of enlightenment, capable of attaining the unsurpassed security from bondage. Just as, Mahānāma, eight or ten or twelve eggs of a hen that have been properly sat upon, properly warmed, properly developed by that hen, even though such a wish might not arise in that hen - 'Oh, may these chicks break through the egg shell with their claws or beaks and emerge safely!' yet those chicks are capable of breaking through the egg shell with their claws or beaks and emerging safely. Even so, Mahānāma, when a noble disciple is thus accomplished in virtue, thus guarded in the doors of his faculties, thus moderate in eating, thus devoted to wakefulness, thus endowed with the seven good qualities, thus gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, this is called, Mahānāma, a noble disciple who is a trainee, who has entered upon the way of breaking out of the egg, who is capable of breaking out, capable of enlightenment, capable of attaining the unsurpassed security from bondage.

28. "That noble disciple, Mahānāma, based on this unsurpassed purification of mindfulness by equanimity, recollects manifold past lives, that is: one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, this is his first breaking forth, like a chick from the egg shell.

"That noble disciple, Mahānāma, based on this unsurpassed purification of mindfulness by equanimity, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions, this is his second breaking forth, like a chick from the egg shell.

"That noble disciple, Mahānāma, based on this unsurpassed purification of mindfulness by equanimity, 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 is his third breaking forth, like a chick from the egg shell.

29. "That, Mahānāma, a noble disciple is accomplished in virtue, this pertains to his conduct; that, Mahānāma, a noble disciple is guarded in the doors of his faculties, this pertains to his conduct; that, Mahānāma, a noble disciple is moderate in eating, this pertains to his conduct; that, Mahānāma, a noble disciple is devoted to wakefulness, this pertains to his conduct; that, Mahānāma, a noble disciple is endowed with the seven good qualities, this pertains to his conduct; that, Mahānāma, a noble disciple gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, this pertains to his conduct.

"That, Mahānāma, a noble disciple recollects manifold past lives, that is: one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, this pertains to his true knowledge; that, Mahānāma, with the divine eye, which is purified and surpasses the human, a noble disciple sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions, this pertains to his true knowledge. That, Mahānāma, with the destruction of the taints, a noble disciple 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 pertains to his true knowledge.

This is called, Mahānāma, a noble disciple who is 'endowed with true knowledge,' 'endowed with conduct,' and 'endowed with true knowledge and conduct.'

30. "This verse, Mahānāma, was spoken by Brahmā Sanaṅkumāra -

'The warrior is best among people, those who rely on clan lineage;

Accomplished in true knowledge and conduct, he is the best among deities and humans.'

"Indeed, Mahānāma, that verse of Brahmā Sanaṅkumāra was well sung, not poorly sung, well spoken, not poorly spoken, beneficial, not unbeneficial, and approved by the Blessed One."

Then the Blessed One, having risen, addressed the Venerable Ānanda - "Good, good, Ānanda, you have well spoken the trainee's practice for the Sakyans of Kapilavatthu."

This is what the Venerable Ānanda said. The Teacher approved. Delighted, the Sakyans of Kapilavatthu rejoiced in what the Venerable Ānanda had said.

The Discourse on the Trainee is concluded as the third.

4. The Discourse to Potaliya

31. Thus have I heard - On one occasion the Blessed One was dwelling among the Aṅguttarāpans in a market town of the Aṅguttarāpans named Āpaṇa. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Āpaṇa for alms. Having walked for alms in Āpaṇa and returned from his almsround after the meal, he approached a certain woodland grove for the day's abiding. Having entered that woodland grove, he sat down for the day's abiding at the foot of a certain tree. The householder Potaliya too, well-dressed in undergarment and cloak, with parasol and sandals, while walking and wandering about on a stroll, approached that woodland grove; having approached and entered that woodland grove, he approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. When the householder Potaliya was standing to one side, the Blessed One said this to him - "There are seats available, householder; if you wish, sit down." When this was said, the householder Potaliya, angry and displeased that the ascetic Gotama addressed him with the term 'householder', remained silent. For the second time, the Blessed One...etc... For the third time, the Blessed One said this to the householder Potaliya - "There are seats available, householder; if you wish, sit down." When this was said, the householder Potaliya, angry and displeased that the ascetic Gotama addressed him with the term 'householder', said this to the Blessed One - "This, Master Gotama, is not proper, this is not fitting, that you address me with the term 'householder'." "Indeed, householder, you have the features, the marks, the signs of a householder." "But, Master Gotama, I have abandoned all activities, cut off all affairs." "But how, householder, have you abandoned all activities, cut off all affairs?" "Here, Master Gotama, whatever wealth or grain or silver or gold I had, all that has been handed over as inheritance to my children, and therein I give no advice or criticism, living merely for food and clothing. This is how, Master Gotama, I have abandoned all activities, cut off all affairs." "You speak of cutting off affairs in one way, householder, but the cutting off of affairs in the noble discipline is quite different." "But how, Venerable Sir, is there cutting off of affairs in the noble discipline? It would be good, Venerable Sir, if the Blessed One would teach me the Teaching about how there is cutting off of affairs in the noble discipline." "Then listen, householder, attend carefully, I shall speak." "Yes, Venerable Sir," the householder Potaliya replied to the Blessed One.

32. The Blessed One said this - "There are these eight things, householder, that lead to the cutting off of affairs in the noble discipline. What are the eight? Depending on non-destruction of life, destruction of life is to be abandoned; Depending on taking what is given, taking what is not given is to be abandoned; Depending on truthful speech, false speech is to be abandoned; Depending on non-divisive speech, divisive speech is to be abandoned; Depending on non-greed and non-covetousness, greed and covetousness are to be abandoned; Depending on non-blame and non-reproach, blame and reproach are to be abandoned; Depending on non-anger and non-despair, anger and despair are to be abandoned; Depending on non-arrogance, arrogance is to be abandoned. These eight things, householder, stated in brief but not explained in detail, lead to the cutting off of affairs in the noble discipline." "Venerable Sir, those eight things that have been stated in brief by the Blessed One but not explained in detail, that lead to the cutting off of affairs in the noble discipline - it would be good if the Blessed One would explain these eight things to me in detail out of compassion." "Then listen, householder, attend carefully, I shall speak." "Yes, Venerable Sir," the householder Potaliya replied to the Blessed One. The Blessed One said this -

33. "'Depending on non-destruction of life, destruction of life is to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might destroy life, I am practising for the abandoning and cutting off of those fetters. If I were to destroy life, I would blame myself because of destroying life, wise people would, after investigation, censure me because of destroying life, and with the breaking up of the body, after death, a bad destination would be expected because of destroying life. This destruction of life is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of destroying life do not exist for one who abstains from destroying life'. 'Depending on non-destruction of life, destruction of life is to be abandoned' - when this was said, it was said with reference to this.

34. "'Depending on taking what is given, taking what is not given is to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might take what is not given, I am practising for the abandoning and cutting off of those fetters. If I were to take what is not given, I would blame myself because of taking what is not given, wise people would, after investigation, censure me because of taking what is not given, and with the breaking up of the body, after death, a bad destination would be expected because of taking what is not given. This taking what is not given is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of taking what is not given do not exist for one who abstains from taking what is not given'. 'Depending on taking what is given, taking what is not given is to be abandoned' - when this was said, it was said with reference to this.

35. "'Depending on truthful speech, false speech is to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might speak falsely, I am practising for the abandoning and cutting off of those fetters. If I were to speak falsely, I would blame myself because of false speech, wise people would, after investigation, censure me because of false speech, and with the breaking up of the body, after death, a bad destination would be expected because of false speech. This false speech is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of false speech do not exist for one who abstains from false speech'. 'Depending on truthful speech, false speech is to be abandoned' - when this was said, it was said with reference to this.

36. "'Depending on non-divisive speech, divisive speech is to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might speak divisive speech, I am practising for the abandoning and cutting off of those fetters. If I were to speak divisive speech, I would blame myself because of divisive speech, wise people would, after investigation, censure me because of divisive speech, and with the breaking up of the body, after death, a bad destination would be expected because of divisive speech. This divisive speech is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of divisive speech do not exist for one who abstains from divisive speech'. 'Depending on non-divisive speech, divisive speech is to be abandoned' - when this was said, it was said with reference to this.

37. "'Depending on non-greed and non-covetousness, greed and covetousness are to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might be greedy and covetous, I am practising for the abandoning and cutting off of those fetters. If I were to be greedy and covetous, I would blame myself because of greed and covetousness, wise people would, after investigation, censure me because of greed and covetousness, and with the breaking up of the body, after death, a bad destination would be expected because of greed and covetousness. This greed and covetousness is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of greed and covetousness do not exist for one who abstains from greed and covetousness'. 'Depending on non-greed and non-covetousness, greed and covetousness are to be abandoned' - when this was said, it was said with reference to this.

38. "'Depending on non-blame and non-reproach, blame and reproach are to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might be blaming and reproaching, I am practising for the abandoning and cutting off of those fetters. If I were to be blaming and reproaching, I would blame myself because of blame and reproach, wise people would, after investigation, censure me because of blame and reproach, and with the breaking up of the body, after death, a bad destination would be expected because of blame and reproach. This blame and reproach is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of blame and reproach do not exist for one who is free from blame and reproach'. 'Depending on non-blame and non-reproach, blame and reproach are to be abandoned' - when this was said, it was said with reference to this.

39. "'Depending on non-anger and non-despair, anger and despair are to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might be angry and despairing, I am practising for the abandoning and cutting off of those fetters. If I were to be angry and despairing, I would blame myself because of anger and despair, wise people would, after investigation, censure me because of anger and despair, and with the breaking up of the body, after death, a bad destination would be expected because of anger and despair. This anger and despair is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of anger and despair do not exist for one who is free from anger and despair'. 'Depending on non-anger and non-despair, anger and despair are to be abandoned' - when this was said, it was said with reference to this.

40. "'Depending on non-arrogance, arrogance is to be abandoned', so it was said. And what was the reason for saying this? Here, householder, the noble disciple reflects thus: 'Due to those fetters because of which I might be arrogant, I am practising for the abandoning and cutting off of those fetters. If I were to be arrogant, I would blame myself because of arrogance, wise people would, after investigation, censure me because of arrogance, and with the breaking up of the body, after death, a bad destination would be expected because of arrogance. This arrogance is indeed a fetter, a hindrance. And those taints, vexation and passion that might arise because of arrogance do not exist for one who is free from arrogance'. 'Depending on non-arrogance, arrogance is to be abandoned' - when this was said, it was said with reference to this.

41. "These eight things, householder, stated in brief and explained in detail, lead to the cutting off of affairs in the noble discipline; but still there is not yet the complete and utter cutting off of all affairs in every way in the noble discipline."

"But how, Venerable Sir, is there the complete and utter cutting off of all affairs in every way in the noble discipline? "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching about how there is the complete and utter cutting off of all affairs in every way in the noble discipline." "Then listen, householder, attend carefully, I shall speak." "Yes, Venerable Sir," the householder Potaliya replied to the Blessed One. The Blessed One said this -

Talk on the Dangers of Sensual Pleasures

42. "Just as, householder, if a dog overcome by hunger and weakness were to wait at a butcher's shop. Then a skilled butcher or butcher's apprentice would throw him a skeleton well cleaned, cleaned, fleshless, smeared with blood. What do you think, householder, would that dog, by licking that skeleton well cleaned, cleaned, fleshless, smeared with blood, remove its hunger and weakness?"

"No, Venerable Sir."

"What is the reason for this?"

"Because, Venerable Sir, that is a skeleton well cleaned, cleaned, fleshless, smeared with blood. that dog would only reap fatigue and vexation." Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to a skeleton, with much suffering and much despair; the danger in them is greater.' Having seen this thus as it really is with right wisdom, avoiding that equanimity based on diversity, dependent on diversity, one develops that equanimity based on unity, dependent on unity, where all attachments to worldly things cease without remainder.

43. "Just as, householder, if a vulture or crow or hawk were to take off carrying a piece of meat. Then other vultures, crows, and hawks would chase after it again and again, tearing and pulling at it. What do you think, householder, if that vulture or crow or hawk does not quickly let go of that piece of meat, would it meet death or deadly suffering because of that?"

"Yes, Venerable Sir."

Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to a piece of meat, with much suffering and much despair; the danger in them is greater.' Having seen this thus as it really is with right wisdom, avoiding that equanimity based on diversity, dependent on diversity, one develops that equanimity based on unity, dependent on unity, where all attachments to worldly things cease without remainder.

44. Just as, householder, a person might walk against the wind carrying a blazing grass torch. What do you think, householder, if that person does not quickly let go of that blazing grass torch, would that blazing grass torch burn his hand or arm or any other limb or part of his body, and because of that would he meet death or deadly suffering?"

"Yes, Venerable Sir."

Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to a grass torch, with much suffering and much despair; the danger in them is greater.' Having seen this thus as it really is with right wisdom... etc... one develops that equanimity.

45. Just as, householder, there were a charcoal pit deeper than a man's height, full of glowing charcoal without flame or smoke. Then a person would come, wanting to live, not wanting to die, wanting happiness and averse to suffering. Then two strong men would seize him by both arms and drag him towards the charcoal pit. What do you think, householder, would that person twist his body this way and that?"

"Yes, Venerable Sir."

"What is the reason for this?"

"Indeed, venerable sir, it is known to that person: 'If I fall into this pit of burning coals, because of that I will meet death or deadly suffering.'" Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to a pit of glowing embers, with much suffering and much despair; the danger in them is greater.' Having seen this thus as it really is with right wisdom... etc... one develops that equanimity.

46. Just as, householder, a person might see a dream of delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds. Upon awakening, he would see nothing at all. Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to a dream, with much suffering and much despair; the danger in them is greater'... etc... one develops that equanimity.

47. Just as, householder, a person might borrow possessions, requesting a vehicle or servants or precious earrings. He, honoured and surrounded by those borrowed possessions, might proceed to the marketplace. People seeing it might say: 'Indeed, sir, this is a wealthy person; this is how the wealthy enjoy their wealth!' The owners, wherever they might see him, right there would take back their possessions. What do you think, householder, would that be enough to cause distress to that person?"

"Yes, Venerable Sir."

"What is the reason for this?"

"Because, Venerable Sir, owners take their own possessions." Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to borrowed goods, with much suffering and much despair; the danger in them is greater'... etc... one develops that equanimity.

48. "Just as, householder, not far from a village or town there is a dense woodland grove. There would be a tree there with ripe fruit and ripening fruit, but no fruit had fallen to the ground. Then a person would come wanting fruit, seeking fruit, wandering in search of fruit. Having entered that woodland grove, he would see that tree with ripe fruit and ripening fruit. He would think thus - 'This tree has ripe fruit and ripening fruit, but no fruit has fallen to the ground. I know how to climb a tree. What if I were to climb this tree, eat as much as I want and fill my lap?' Having climbed that tree, he would eat as much as he wanted and fill his lap. Then a second person would come wanting fruit, seeking fruit, wandering in search of fruit, taking a sharp axe. Having entered that woodland grove, he would see that tree with ripe fruit and ripening fruit. He would think thus - 'This tree has ripe fruit and ripening fruit, but no fruit has fallen to the ground. I do not know how to climb a tree. What if I were to cut this tree down at the root, eat as much as I want and fill my lap?' He would cut that tree down at the root. What do you think, householder, if that first person who had climbed the tree does not quickly climb down, when that tree falls would it break his hand or foot or any other limb or part of his body, and because of that would he meet death or deadly suffering?"

"Yes, Venerable Sir."

Even so, householder, the noble disciple reflects thus: 'Sensual pleasures have been declared by the Blessed One to be similar to tree fruits, with much suffering and much despair; the danger in them is greater.' Having seen this thus as it really is with right wisdom, avoiding that equanimity based on diversity, dependent on diversity, one develops that equanimity based on unity, dependent on unity, where all attachments to worldly things cease without remainder.

49. "That noble disciple, householder, based on this unsurpassed purification of mindfulness by equanimity, recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives.

"That noble disciple, householder, based on this unsurpassed purification of mindfulness by equanimity, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions.

"That noble disciple, householder, based on this unsurpassed purification of mindfulness by equanimity, 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. To this extent, householder, there is the complete and utter cutting off of all affairs in every way in the noble discipline.

50. "What do you think, householder, do you see in yourself such a complete and utter cutting off of all affairs in every way as exists in the noble discipline?" "Who am I, Venerable Sir, and what is the complete and utter cutting off of all affairs in every way in the noble discipline! Far am I, Venerable Sir, from the complete and utter cutting off of all affairs in every way in the noble discipline. Formerly, Venerable Sir, we thought wanderers of other sects were thoroughbreds when they were not thoroughbreds, we fed them food fit for thoroughbreds when they were not thoroughbreds, we established them in the position of thoroughbreds when they were not thoroughbreds; but as for the monks, Venerable Sir, we thought they were not thoroughbreds when they were thoroughbreds, we fed them food unfit for thoroughbreds when they were thoroughbreds, we established them in positions unfit for thoroughbreds when they were thoroughbreds; but now, Venerable Sir, we shall know that wanderers of other sects are not thoroughbreds when they are not thoroughbreds, we shall feed them food unfit for thoroughbreds when they are not thoroughbreds, we shall establish them in positions unfit for thoroughbreds when they are not thoroughbreds. But as for the monks, Venerable Sir, we shall know they are thoroughbreds when they are thoroughbreds, we shall feed them food fit for thoroughbreds when they are thoroughbreds, we shall establish them in positions fit for thoroughbreds when they are thoroughbreds. The Blessed One has indeed, Venerable Sir, aroused in me affection for ascetics, confidence in ascetics, reverence for ascetics. "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, Venerable Sir, 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."

The Discourse to Potaliya is concluded as the fourth.

5. The Discourse to Jīvaka

51. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's Mango Grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Jīvaka Komārabhacca said this to the Blessed One - "I have heard this, Venerable Sir: 'Living beings are slaughtered for the ascetic Gotama, and the ascetic Gotama knowingly eats meat prepared specifically for him, the act having been done for his sake.' Those, Venerable Sir, who said - 'Living beings are slaughtered for the ascetic Gotama, and the ascetic Gotama knowingly eats meat prepared specifically for him, the act having been done for his sake' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism?"

52. "Those, Jīvaka, who said - 'Living beings are slaughtered for the ascetic Gotama, and the ascetic Gotama knowingly eats meat prepared specifically for him, the act having been done for his sake' - they do not speak what I have said, but misrepresent me with what is untrue and contrary to fact. I say, Jīvaka, that in three cases meat should not be eaten. When seen, heard, or suspected - I say, Jīvaka, that in these three cases meat should not be eaten. I say, Jīvaka, that in three cases meat may be eaten. When not seen, not heard, not suspected - I say, Jīvaka, that in these three cases meat may be eaten.

53. Here, Jīvaka, a monk dwells in dependence on a certain village or town. He dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from affliction. A householder or a householder's son approaches him and invites him for the next day's meal. If he wishes, Jīvaka, the monk accepts. When that night has passed, having dressed in the morning and taking his bowl and robe, he approaches the residence of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son serves him with superior almsfood. It does not occur to him: 'It is good indeed that this householder or householder's son serves me with superior almsfood! Oh, may this householder or householder's son serve me with such superior almsfood in the future too!' Thus it does not occur to him. He consumes that almsfood without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape. What do you think, Jīvaka, does that monk at that time intend his own affliction, or the affliction of others, or the affliction of both?"

"No, Venerable Sir."

"Does not that monk, Jīvaka, at that time take only blameless food?"

"Yes, Venerable Sir." "I have heard this, Venerable Sir - 'Brahmā dwells in friendliness.' This I have seen for myself in the Blessed One, Venerable Sir; for the Blessed One, Venerable Sir, dwells in friendliness." "Jīvaka, that lust, that hatred, that delusion by which one would have ill will - that lust, that hatred, that delusion are abandoned in the Truth Finder, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. If, Jīvaka, this is what you meant, I allow you this." "This indeed, Venerable Sir, is what I meant."

54. Here, Jīvaka, a monk dwells in dependence on a certain village or town. He with a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from affliction. A householder or a householder's son approaches him and invites him for the next day's meal. If he wishes, Jīvaka, the monk accepts. When that night has passed, having dressed in the morning and taking his bowl and robe, he approaches the residence of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son serves him with superior almsfood. It does not occur to him: 'It is good indeed that this householder or householder's son serves me with superior almsfood! Oh, may this householder or householder's son serve me with such superior almsfood in the future too!' Thus it does not occur to him. He consumes that almsfood without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape. What do you think, Jīvaka, does that monk at that time intend his own affliction, or the affliction of others, or the affliction of both?"

"No, Venerable Sir."

"Does not that monk, Jīvaka, at that time take only blameless food?"

"Yes, Venerable Sir." "I have heard this, Venerable Sir - 'Brahmā dwells in equanimity.'" This I have seen for myself in the Blessed One, Venerable Sir; for the Blessed One, Venerable Sir, dwells in equanimity." "Jīvaka, that lust, that hatred, that delusion by which one would be harming, or would be discontented, or would have aversion - that lust, that hatred, that delusion are abandoned in the Truth Finder, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. If, Jīvaka, this is what you meant, I allow you this." "This indeed, Venerable Sir, is what I meant."

55. "Jīvaka, whoever kills a living being for the Truth Finder or a disciple of the Truth Finder produces much demerit in five respects. When he says thus - 'Go and bring such and such a living being,' in this first respect he produces much demerit. When that living being experiences suffering and displeasure while being led with a neck-halter, in this second respect he produces much demerit. When he says thus - 'Go and kill this living being,' in this third respect he produces much demerit. When that living being experiences suffering and displeasure while being killed, in this fourth respect he produces much demerit. When he offends the Truth Finder or a disciple of the Truth Finder with what is not allowable, in this fifth respect he produces much demerit. Jīvaka, whoever kills a living being for the Truth Finder or a disciple of the Truth Finder produces much demerit in these five respects."

When this was said, Jīvaka Komārabhacca said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Indeed, Venerable Sir, the monks take allowable food; indeed, Venerable Sir, the monks take blameless food. "Excellent, Venerable Sir, excellent, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse to Jīvaka is concluded, the fifth.

6. The Discourse to Upāli

56. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Now on that occasion Nigaṇṭha Nāṭaputta was staying at Nāḷanda together with a large assembly of Jains. Then the Jain Dīghatapassī, having walked for alms in Nāḷanda and returned from his almsround after the meal, approached the Blessed One at Pāvārika's mango grove; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. When the Jain Dīghatapassī was standing to one side, the Blessed One said this to him - "There are seats available, Tapassī; if you wish, sit down." When this was said, the Jain Dīghatapassī, having taken a low seat, sat down to one side. When the Jain Dīghatapassī was seated to one side, the Blessed One said this to him - "But Tapassī, how many kinds of actions does Nigaṇṭha Nāṭaputta describe for the performance of evil action, for the perpetration of evil action?"

"Friend Gotama, it is not the custom of Nigaṇṭha Nāṭaputta to describe in terms of 'action, action'; "Friend Gotama, it is the custom of Nigaṇṭha Nāṭaputta to describe in terms of 'rod, rod'."

"But Tapassī, how many rods does Nigaṇṭha Nāṭaputta describe for the performance of evil action, for the perpetration of evil action?"

"Friend Gotama, Nigaṇṭha Nāṭaputta describes three rods for the performance of evil action, for the perpetration of evil action, that is: the bodily rod, the verbal rod, the mental rod."

"But Tapassī, is the bodily rod one thing, the verbal rod another thing, and the mental rod another thing?"

"Friend Gotama, the bodily rod is one thing, the verbal rod another thing, and the mental rod another thing."

"Of these three rods, Tapassī, thus divided and distinguished, which rod does Nigaṇṭha Nāṭaputta describe as the most reprehensible for the performance of evil action, for the perpetration of evil action - whether the bodily rod, or the verbal rod, or the mental rod?"

"Friend Gotama, of these three rods, thus divided and distinguished, Nigaṇṭha Nāṭaputta describes the bodily rod as the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much the verbal rod, not so much the mental rod."

"Do you say 'bodily punishment', ascetic?"

"I say 'bodily punishment', friend Gotama."

"Do you say 'bodily punishment', ascetic?"

"I say 'bodily punishment', friend Gotama."

"Do you say 'bodily punishment', ascetic?"

"I say 'bodily punishment', friend Gotama."

Thus the Blessed One established Dīghatapassī the Jain in this topic of discussion up to the third time.

57. When this was said, the Jain Dīghatapassī said this to the Blessed One - "But friend Gotama, how many rods do you describe for the performance of evil action, for the perpetration of evil action?"

"Tapassī, it is not the custom of the Truth Finder to describe in terms of 'rod, rod'; "Tapassī, it is the custom of the Truth Finder to describe in terms of 'action, action'."

"But friend Gotama, how many kinds of actions do you describe for the performance of evil action, for the perpetration of evil action?"

"Tapassī, I describe three kinds of actions for the performance of evil action, for the perpetration of evil action, that is: bodily action, verbal action, mental action."

"But friend Gotama, is bodily action one thing, verbal action another, and mental action still another?"

"Tapassī, bodily action is one thing, verbal action another, and mental action still another."

"But friend Gotama, of these three kinds of actions, thus divided and distinguished, which action do you describe as the most reprehensible for the performance of evil action, for the perpetration of evil action - whether bodily action, or verbal action, or mental action?"

"Tapassī, of these three kinds of actions, thus divided and distinguished, I describe mental action as the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much bodily action, not so much verbal action."

"Friend Gotama, do you say 'mental action'?"

"Ascetic, I say 'mental action'."

"Friend Gotama, do you say 'mental action'?"

"Ascetic, I say 'mental action'."

"Friend Gotama, do you say 'mental action'?"

"Ascetic, I say 'mental action'."

Thus having established the Blessed One in this topic of discussion up to the third time, the Jain Dīghatapassī rose from his seat and went to see Nigaṇṭha Nāṭaputta.

58. Now on that occasion Nigaṇṭha Nāṭaputta was seated with a large assembly of householders, a foolish assembly headed by Upāli. Nigaṇṭha Nāṭaputta saw the Jain Dīghatapassī coming from afar; having seen the Jain Dīghatapassī, he said this: "Well now, where are you coming from, Tapassī, in the middle of the day?" "Indeed, Venerable Sir, I come from the presence of the ascetic Gotama." "But did you, Tapassī, have any conversation with the ascetic Gotama?" "I did have some conversation with the ascetic Gotama, Venerable Sir." "And how, Tapassī, did your conversation with the ascetic Gotama go?" Then the Jain Dīghatapassī reported to Nigaṇṭha Nāṭaputta all of the conversation he had with the Blessed One. When this was said, Nigaṇṭha Nāṭaputta said this to the Jain Dīghatapassī: "Good, good, Tapassī! Just as it should be for a learned disciple who rightly understands the Teacher's Dispensation, so has the Jain Dīghatapassī answered the ascetic Gotama. For what is this wretched mental rod worth compared to this gross bodily rod! Rather, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much the verbal rod, not so much the mental rod."

59. When this was said, Upāli the householder said this to Nigaṇṭha Nāṭaputta - "Excellent, excellent, Venerable Sir Dīghatapassī! Just as it should be for a learned disciple who rightly understands the Teacher's Dispensation, so has the Venerable Tapassī answered the ascetic Gotama. For what is this wretched mental rod worth compared to this gross bodily rod! Rather, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much the verbal rod, not so much the mental rod. Well then, Venerable Sir, I shall go and raise a debate with the ascetic Gotama on this topic. If the ascetic Gotama takes up a position with me just as was established by the Venerable Tapassī; then just as a strong man might seize a long-fleeced ram by its fleece and drag it back and forth and drag it all around, so too I will drag the ascetic Gotama back and forth and all around in debate. Just as a strong brewer's mixer might throw a large brewing strainer into a deep pool of water and, taking it by the corners, drag it back and forth and drag it all around, so too I will drag the ascetic Gotama back and forth and all around in debate. Just as a strong brewer's mixer might take a strainer by the corners and shake it down and shake it up and thump it about, so too I will shake down and shake up and thump about the ascetic Gotama in debate. Just as a sixty-year-old elephant might plunge into a deep lotus pond and play a game called 'hemp-washing', so too I think I will play a game of hemp-washing with the ascetic Gotama. Well then, Venerable Sir, I shall go and raise a debate with the ascetic Gotama on this topic." "Go, householder, raise a debate with the ascetic Gotama on this topic. For either I, householder, or the Jain Dīghatapassī, or you could raise a debate with the ascetic Gotama."

60. When this was said, the Jain Dīghatapassī said this to Nigaṇṭha Nāṭaputta - "Venerable Sir, I do not approve that the householder Upāli should raise a debate with the ascetic Gotama. For, Venerable Sir, the ascetic Gotama is a magician who knows a converting magic by which he converts disciples of other sects." "It is impossible, Tapassī, it cannot happen that the householder Upāli would become a disciple of the ascetic Gotama. But it is possible that the ascetic Gotama would become a disciple of the householder Upāli. Go, householder, raise a debate with the ascetic Gotama on this topic. For either I, householder, or the Jain Dīghatapassī, or you could raise a debate with the ascetic Gotama." For the second time, Dīghatapassī... etc... For the third time, the Jain Dīghatapassī said this to Nigaṇṭha Nāṭaputta - "Venerable Sir, I do not approve that the householder Upāli should raise a debate with the ascetic Gotama. For, Venerable Sir, the ascetic Gotama is a magician who knows a converting magic by which he converts disciples of other sects." "It is impossible, Tapassī, it cannot happen that the householder Upāli would become a disciple of the ascetic Gotama. But it is possible that the ascetic Gotama would become a disciple of the householder Upāli. Go, householder, raise a debate with the ascetic Gotama on this topic. For either I, householder, or the Jain Dīghatapassī, or you could raise a debate with the ascetic Gotama." "Yes, Venerable Sir," the householder Upāli replied to Nigaṇṭha Nāṭaputta and, having risen from his seat, paid homage to Nigaṇṭha Nāṭaputta, circumambulated him, and approached the Blessed One at Pāvārika's mango grove; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the householder Upāli said this to the Blessed One - "Has the Jain Dīghatapassī come here, Venerable Sir?"

"The Jain Dīghatapassī has come here, householder."

"But did you, Venerable Sir, have any conversation with Dīgha Tapassī the Jain?"

"I did have some conversation with Dīgha Tapassī the Jain, householder."

"And how, Venerable Sir, did your conversation with Dīgha Tapassī the Jain go?"

Then the Blessed One reported to the householder Upāli all of the conversation he had with Dīgha Tapassī the Jain.

61. When this was said, the householder Upāli said this to the Blessed One - "Excellent, excellent, Venerable Sir Tapassī! Just as it should be for a learned disciple who rightly understands the Teacher's Dispensation, so has the Jain Dīghatapassī answered the Blessed One. For what is this wretched mental rod worth compared to this gross bodily rod? Rather, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much the verbal rod, not so much the mental rod." "If you would speak, householder, after establishing yourself in truth, there could be a discussion between us." "Venerable Sir, I will speak after establishing myself in truth; let there be a discussion between us."

62. "What do you think, householder, suppose there was a Jain here who was afflicted, suffering, gravely ill, who had refused cold water and used only hot water. Not getting cold water, he would die. Where, householder, does Nigaṇṭha Nāṭaputta describe his rebirth?"

"There are, Venerable Sir, deities called mind-made beings; he is reborn there."

"What is the reason for this?"

"Venerable Sir, that person died while being imprisoned by the mind."

"Attend carefully, householder; having attended carefully, householder, then answer. Your earlier statement does not agree with your later one, nor your later statement with your earlier one. And these words were spoken by you, householder: 'Venerable Sir, I will speak after establishing myself in truth; let there be a discussion between us.' "Although, Venerable Sir, the Blessed One says thus, rather, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much the verbal rod, not so much the mental rod."

63. "What do you think, householder, suppose there was Nigaṇṭha Nāṭaputta here, restrained by the fourfold restraint, averted from all water, yoked to all water, cleansed by all water, suffused with all water. While going forward and back, he brings about the destruction of many tiny creatures. What result, householder, does Nigaṇṭha Nāṭaputta describe for this?"

"Venerable Sir, Nigaṇṭha Nāṭaputta describes it as unintentional and not greatly blameworthy."

"But if, householder, one intends?"

"It becomes greatly blameworthy, Venerable Sir."

"Where, householder, does Nigaṇṭha Nāṭaputta describe volition?"

"In mental punishment, Venerable Sir."

64. "What do you think, householder, is this Nāḷanda prosperous and flourishing, crowded with many people?"

"Yes, Venerable Sir, this Nāḷanda is prosperous and flourishing, crowded with many people."

"What do you think, householder, suppose a person were to come here with a raised sword. He would reply: 'I will make all the living beings in this Nāḷanda into one mass of flesh, one heap of flesh in a single moment, in a single instant.' "What do you think, householder, would that person be able to make all the living beings in this Nāḷanda into one mass of flesh, one heap of flesh in a single moment, in a single instant?"

"Venerable sir, not even ten people, not even twenty people, not even thirty people, not even forty people, not even fifty people would be able to make all the living beings in this Nāḷanda into one mass of flesh, one heap of flesh in a single moment, in a single instant. How indeed does a vile person shine alone!

"What do you think, householder, suppose an ascetic or brahmin would come here possessed of spiritual power and mastery of mind. He would reply: 'With one mental corruption I will reduce this Nāḷanda to ashes.' "What do you think, householder, would that ascetic or brahmin possessed of spiritual power and mastery of mind be able to reduce this Nāḷanda to ashes with one mental corruption?"

"Venerable Sir, even ten Nāḷandas, twenty Nāḷandas, thirty Nāḷandas, forty Nāḷandas, fifty Nāḷandas could that ascetic or brahmin possessed of spiritual power and mastery of mind reduce to ashes with one mental corruption. "What beauty is there in wretched Nāḷandā alone!"

"Although, Venerable Sir, the Blessed One says thus, rather, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action - not so much the verbal rod, not so much the mental rod."

65. "What do you think, householder, have you heard of the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest becoming wilderness?"

"Yes, Venerable Sir, I have heard of the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest becoming wilderness."

"What do you think, householder, how have you heard, by what means did the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest become wilderness?"

"I have heard this, Venerable Sir, that due to the mental corruption of seers, the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest became wilderness."

66. "I was already satisfied and pleased with the Blessed One's earlier simile, Venerable Sir. But because I wanted to hear these varied and ingenious responses to questions from the Blessed One, I thought I should challenge 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 - '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."

67. "After proper investigation, householder, act. It is good for well-known people like yourself to act after proper investigation." "I am even more pleased and satisfied, Venerable Sir, that the Blessed One says this to me - 'After proper investigation, householder, act. It is good for well-known people like yourself to act after proper investigation.' For if wanderers of other sects had gained me as a disciple, they would carry a banner all around Nāḷanda: 'The householder Upāli has become our disciple.' Yet the Blessed One says to me: 'After proper investigation, householder, act. It is good for well-known people like yourself to act after proper investigation.' I, Venerable Sir, for the second time 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."

68. "For a long time, householder, your family has been like a well to the Jains, so you should think it proper to give alms when they approach." "I am even more pleased and satisfied, Venerable Sir, that the Blessed One says this to me - 'For a long time, householder, your family has been like a well to the Jains, so you should think it proper to give alms when they approach.' I have heard this, Venerable Sir, that the ascetic Gotama says: 'Gifts should be given only to me, not to others; gifts should be given only to my disciples, not to the disciples of others; only what is given to me bears great fruit, not what is given to others; only what is given to my disciples bears great fruit, not what is given to the disciples of others.' Yet the Blessed One encourages me to give even to the Jains. However, Venerable Sir, we shall know the right time for this. I, Venerable Sir, for the third time 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."

69. Then the Blessed One gave a progressive talk to the householder Upāli, 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 the householder Upāli's mind was 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 the householder Upāli the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." Then the householder Upāli, 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 - "Well now, Venerable Sir, we must go. We have many duties and many things to do." "Now is the time you think fit, householder."

70. Then the householder Upāli, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and approached his own residence; having approached, he addressed the doorkeeper: "From this day forth, friend doorkeeper, I close the door to Jain monks and Jain nuns, but the door is open to the Blessed One, monks, nuns, male lay followers and female lay followers. If any Jain comes, you should say to them: 'Stay, Venerable Sir, do not enter. From this day forth, the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to Jain monks and Jain nuns, but the door is open to the Blessed One, monks, nuns, male lay followers and female lay followers. If you need alms food, Venerable Sir, stay right here, they will bring it to you here.'" "Yes, sir," the doorkeeper replied to the householder Upāli.

71. The Jain Dīghatapassī heard - "The householder Upāli has become a disciple of the ascetic Gotama." Then the Jain Dīghatapassī approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I have heard this, Venerable Sir, that the householder Upāli has become a disciple of the ascetic Gotama." "It is impossible, Tapassī, it cannot happen that the householder Upāli would become a disciple of the ascetic Gotama. But it is possible that the ascetic Gotama would become a disciple of the householder Upāli." For the second time, the Jain Dīghatapassī... etc... For the third time, the Jain Dīghatapassī said this to Nigaṇṭha Nāṭaputta - "I have heard this, Venerable Sir ...etc... would become a disciple of the householder Upāli." "Well then, Venerable Sir, I shall go and find out whether the householder Upāli has become a disciple of the ascetic Gotama or not." "Go, Tapassī, and find out whether the householder Upāli has become a disciple of the ascetic Gotama or not."

72. Then the Jain Dīghatapassī approached the residence of the householder Upāli. The doorkeeper saw the Jain Dīghatapassī coming from afar. Having seen the Jain Dīghatapassī, he said this: "Stay, Venerable Sir, do not enter. From this day forth, the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to Jain monks and Jain nuns, but the door is open to the Blessed One, monks, nuns, male lay followers and female lay followers. If you need alms food, Venerable Sir, stay right here, they will bring it to you here." "Friend, I have no need of alms food," he said, and turning back from there, he approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "It is true indeed, Venerable Sir, that the householder Upāli has become a disciple of the ascetic Gotama. This is what I told you, Venerable Sir, I did not approve that the householder Upāli should raise a debate with the ascetic Gotama. For, Venerable Sir, the ascetic Gotama is a magician who knows a converting magic by which he converts disciples of other sects. The householder Upāli has been converted by the ascetic Gotama with converting magic." "It is impossible, Tapassī, it cannot happen that the householder Upāli would become a disciple of the ascetic Gotama. But it is possible that the ascetic Gotama would become a disciple of the householder Upāli." For the second time, the Jain Dīghatapassī said this to Nigaṇṭha Nāṭaputta: "It is true indeed, Venerable Sir...etc... would become a disciple of the householder Upāli." For the third time, the Jain Dīghatapassī said this to Nigaṇṭha Nāṭaputta: "It is true indeed, Venerable Sir...etc... would become a disciple of the householder Upāli." "Well then, Tapassī, I shall go and find out for myself whether the householder Upāli has become a disciple of the ascetic Gotama or not."

Then Nigaṇṭha Nāṭaputta, together with a large assembly of Jains, approached the residence of the householder Upāli. The doorkeeper saw Nigaṇṭha Nāṭaputta coming from afar. Having seen Nigaṇṭha Nāṭaputta, he said this - "Stay, Venerable Sir, do not enter. From this day forth, the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to Jain monks and Jain nuns, but the door is open to the Blessed One, monks, nuns, male lay followers and female lay followers. If you need alms food, Venerable Sir, stay right here, they will bring it to you here." "Then, good friend doorkeeper, approach the householder Upāli; having approached, tell the householder Upāli thus: 'Venerable Sir, Nigaṇṭha Nāṭaputta is standing at the outer gatehouse together with a large assembly of Jains; he wishes to see you.'" "Yes, Venerable Sir," the doorkeeper replied to Nigaṇṭha Nāṭaputta and approached the householder Upāli; having approached, he said this to the householder Upāli: "Venerable Sir, Nigaṇṭha Nāṭaputta is standing at the outer gatehouse together with a large assembly of Jains; he wishes to see you." "Then, good friend doorkeeper, prepare seats in the middle reception hall." "Yes, sir," the doorkeeper replied to the householder Upāli and, having prepared seats in the middle reception hall, approached the householder Upāli; having approached, he said this to the householder Upāli: "Venerable Sir, seats have been prepared in the middle reception hall. Now is the time you think fit."

73. Then the householder Upāli approached the middle reception hall; having approached and having himself sat down on the seat that was best, finest, supreme and excellent there, he addressed the doorkeeper: "Then, good friend doorkeeper, approach Nigaṇṭha Nāṭaputta; having approached, tell Nigaṇṭha Nāṭaputta thus: 'Venerable Sir, the householder Upāli says this: Please enter, Venerable Sir, if you wish.'" "Yes, sir," the doorkeeper replied to the householder Upāli and approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "Venerable Sir, the householder Upāli says this: 'Please enter, Venerable Sir, if you wish.'" Then Nigaṇṭha Nāṭaputta, together with a large assembly of Jains, approached the middle reception hall. Then the householder Upāli - who previously, whenever he saw Nigaṇṭha Nāṭaputta coming from afar, would go out to meet him, sweep and prepare with his outer robe whatever seat was best, finest, supreme and excellent there, and invite him to sit - now, having himself sat down on whatever seat was best, finest, supreme and excellent there, said this to Nigaṇṭha Nāṭaputta: "There are seats available, Venerable Sir; if you wish, sit down." When this was said, Nigaṇṭha Nāṭaputta said this to the householder Upāli: "You are mad, householder, you are deranged, householder! You went saying 'I shall go, Venerable Sir, and raise a debate with the ascetic Gotama,' and you have returned caught in a great net of debate. Just as, householder, a man who went to collect eggs might return with his eggs removed, or just as, householder, a man who went to collect eyes might return with his eyes removed; even so, householder, you went saying 'I shall go, Venerable Sir, and raise a debate with the ascetic Gotama,' and you have returned caught in a great net of debate. You have been converted, householder, by the ascetic Gotama with converting magic."

74. "Excellent, Venerable Sir, is this converting magic; Good, Venerable Sir, is this converting magic; If my dear relatives and kin were to be converted by this converting magic; That would be for the welfare and happiness of my dear relatives and kin for a long time; If, Venerable Sir, all nobles were to be converted by this converting magic; That would be for the welfare and happiness of all those nobles for a long time; If, Venerable Sir, all brahmins... etc... merchants... etc... workers were to be converted by this converting magic; That would be for the welfare and happiness of all those workers for a long time; If, Venerable Sir, the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, were to be converted by this converting magic; That would be for the welfare and happiness for a long time of the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans." "Then, Venerable Sir, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile.

75. "Once upon a time, Venerable Sir, a young woman was the wife of an old, aged, elderly brahmin, and she was pregnant and near her time of delivery. Then, Venerable Sir, that young woman said this to that brahmin: 'Go, brahmin, buy a baby monkey from the market and bring it here, which will be a toy for my boy.' When this was said, that brahmin said this to that young woman: 'Wait, madam, until you give birth. If you give birth to a boy, I will buy and bring you a baby male monkey from the market, which will be a toy for your boy. But if you give birth to a girl, I will buy and bring you a baby female monkey from the market, which will be a toy for your girl.' For the second time, Venerable Sir, that young woman...etc... For the third time, Venerable Sir, that young woman said this to that brahmin: 'Go, brahmin, buy a baby monkey from the market and bring it here, which will be a toy for my boy.' Then, Venerable Sir, that brahmin, infatuated and captivated by that young woman, having bought a baby monkey from the market and brought it back, said this to that young woman: 'Here, madam, is the baby monkey bought and brought from the market, which will be a toy for your boy.' When this was said, Venerable Sir, that young woman said this to that brahmin: 'Go, brahmin, taking this baby monkey, approach the dyer's son Rattapāṇi; having approached, tell the dyer's son Rattapāṇi thus: 'Friend Rattapāṇi, I wish this baby monkey to be dyed with the yellow-gold dye, beaten and rebeaten, and smoothed on both sides.'

"Then, Venerable Sir, that brahmin, infatuated and captivated by that young woman, taking that baby monkey, approached the dyer's son Rattapāṇi; having approached, he said this to the dyer's son Rattapāṇi - 'Friend Rattapāṇi, I wish this baby monkey to be dyed with the yellow-gold dye, beaten and rebeaten, and smoothed on both sides.' When this was said, Venerable Sir, the dyer's son Rattapāṇi said this to that brahmin: 'This baby monkey of yours can take the dye, but cannot withstand the beating, cannot withstand the smoothing.' Just so, Venerable Sir, the doctrine of the foolish Jains can take the dye of fools but not of the wise, cannot withstand scrutiny, cannot withstand smoothing. Then, Venerable Sir, on another occasion that brahmin, taking a new pair of cloths, approached the dyer's son Rattapāṇi; having approached, he said this to the dyer's son Rattapāṇi - 'Friend Rattapāṇi, I wish this new pair of cloths to be dyed with the yellow-gold dye, beaten and rebeaten, and smoothed on both sides.' When this was said, Venerable Sir, the dyer's son Rattapāṇi said this to that brahmin: 'This new pair of cloths of yours, Venerable Sir, can take the dye, can withstand the beating, and can withstand the smoothing.' Just so, Venerable Sir, the doctrine of that Blessed One, the Worthy One, the Perfectly Enlightened One, can take the dye of the wise but not of fools, can withstand scrutiny, and can withstand smoothing."

"The assembly including the king knows thus, householder - 'The householder Upāli is a disciple of Nigaṇṭha Nāṭaputta.' "Whose disciple should we consider you to be, householder?" When this was said, the householder Upāli rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and said this to Nigaṇṭha Nāṭaputta - "Then listen, Venerable Sir, to whose disciple I am" -

76.

"Of the wise one who is free from delusion, who has broken through barrenness, who has won the victory;

Of the trouble-free one with well-concentrated mind, of mature virtue and excellent wisdom;

Of the one who has transcended all states, the stainless one, of that Blessed One I am a disciple.

"Of the one free from uncertainty, who is content, who has rejected worldly things, who has altruistic joy;

Of the one who has fulfilled the ascetic life, of the person in his final body, of that man;

Of the incomparable stainless one, of that Blessed One I am a disciple.

Of the one free from doubt, of the wholesome one, of the supreme trainer of those to be trained;

Of the one with unsurpassed lovely teaching, of the one free from perplexity, of the illuminator;

Of the hero who cuts off conceit, of that Blessed One I am a disciple.

"Of the supreme one, the immeasurable one, the profound one, who has attained wisdom;

Of the one who brings security, the inspired one, the one established in Teaching, the one of restrained self;

Of the one who has transcended attachments, the liberated one, of that Blessed One I am a disciple.

"Of the dragon who dwells in remote places, who has destroyed the fetters, who is freed;

Of the one who refutes others' arguments, the cleansed one, who has lowered the banner, who is without lust;

Of the tamed one, free from proliferation, of that Blessed One I am a disciple.

"Of the seventh sage, the genuine one, possessor of the three true knowledges, attainer of the supreme;

Of the cleansed one, master of the path, the tranquil one, knower of the scriptures;

Of the first of givers, the mighty one, of that Blessed One I am a disciple.

"Of the noble one with developed self, who has attained the attainments, of the explanation;

Of the mindful one who sees clearly, who is neither inclined nor turned away;

Of the unstirred one who has attained mastery, of that Blessed One I am a disciple.

"Of the one who has risen high, the meditator, whose inner nature is unattached, the pure one;

Of the one free from attachment, working for welfare, secluded, who has reached the highest;

Of the one who has crossed over and helps others cross, of that Blessed One I am a disciple.

"Of the peaceful one of vast wisdom, of great wisdom and free from greed;

Of the Truth Finder, the Fortunate One, the incomparable one, the righteous one;

Of the confident one, the subtle one, of that Blessed One I am a disciple.

"Of the Buddha who cuts off craving, who is smokeless and undefiled;

Of the spirit worthy of offerings, the supreme individual, the incomparable one;

Of the one who has attained the highest fame and greatness, of that Blessed One I am a disciple."

77. "When, householder, did you concoct these praises of the ascetic Gotama?" "Just as, Venerable Sir, there might be a great heap of various flowers, from which a skilled garland-maker or his apprentice might weave a beautiful garland; even so, Venerable Sir, that Blessed One is of many qualities, of many hundreds of qualities. Who, Venerable Sir, would not praise one who is worthy of praise?" Then Nigaṇṭha Nāṭaputta, unable to bear the honour being given to the Blessed One, right there vomited hot blood from his mouth.

The Discourse to Upāli is concluded as the sixth.

7. The Discourse on the Dog-Duty Ascetic

78. Thus have I heard - On one occasion the Blessed One was dwelling among the Koliyans in a market town of the Koliyans named Haliddavasana. Then Puṇṇa the Koliyan, an ox-duty ascetic, and the naked ascetic Seniya, a dog-duty ascetic, approached the Blessed One; having approached, Puṇṇa the Koliyan, the ox-duty ascetic, paid homage to the Blessed One and sat down to one side. The naked ascetic Seniya, the dog-duty ascetic, exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he squatted down like a dog and sat to one side. Seated to one side, Puṇṇa the Koliyan, the ox-duty ascetic, said this to the Blessed One - "Venerable Sir, this naked ascetic Seniya, the dog-duty ascetic, does difficult practices, eating food that is thrown on the ground. That dog-duty vow of his has been fully undertaken for a long time. What is his destination, what is his future state?" "Enough, Puṇṇa, let that question be; do not ask me that." For the second time, Puṇṇa the Koliyan, the ox-duty ascetic...etc... For the third time, Puṇṇa the Koliyan, the ox-duty ascetic, said this to the Blessed One - "Venerable Sir, this naked ascetic Seniya, the dog-duty ascetic, does difficult practices, eating food that is thrown on the ground. That dog-duty vow of his has been fully undertaken for a long time. What is his destination, what is his future state?"

79. "Surely, Puṇṇa, I do not obtain from you. Enough, Puṇṇa, let that question be; do not ask me that; however, I shall answer you. Here, Puṇṇa, someone develops the dog-duty fully and continuously, develops the dog-virtue fully and continuously, develops the dog-mind fully and continuously, develops the dog-behaviour fully and continuously. Having developed the dog-duty fully and continuously, having developed the dog-virtue fully and continuously, having developed the dog-mind fully and continuously, having developed the dog-behaviour fully and continuously, with the breaking up of the body, after death, he is reborn in the company of dogs. But if he has such a view: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva,' that becomes his wrong view. For one of wrong view, Puṇṇa, I declare one of two destinations - either hell or the animal realm. Thus, Puṇṇa, if the dog-duty succeeds, it leads to rebirth in the company of dogs; if it fails, to hell." When this was said, the naked ascetic Seniya, the dog-duty ascetic, wept and shed tears.

Then the Blessed One said this to Puṇṇa the Koliyan, the ox-duty ascetic - "This is what I do not obtain from you, Puṇṇa. Enough, Puṇṇa, let that question be; do not ask me that." "I do not weep, Venerable Sir, because the Blessed One says this to me; rather, Venerable Sir, this dog-duty vow of mine has been fully undertaken for a long time. Venerable Sir, this Puṇṇa the Koliyan is an ox-duty ascetic. That ox-duty vow of his has been fully undertaken for a long time. What is his destination, what is his future state?" "Enough, Seniya, let that question be; do not ask me that." For the second time, the naked ascetic Seniya...etc... For the third time, the naked ascetic Seniya, the dog-duty ascetic, said this to the Blessed One - "Venerable Sir, this Puṇṇa the Koliyan is an ox-duty ascetic. That ox-duty vow of his has been fully undertaken for a long time. What is his destination, what is his future state?"

80. "Surely, Seniya, I do not obtain from you. Enough, Seniya, let that question be; do not ask me that; however, I shall answer you. Here, Seniya, someone develops the ox-duty fully and continuously, develops the ox-virtue fully and continuously, develops the ox-mind fully and continuously, develops the ox-behaviour fully and continuously. Having developed the ox-duty fully and continuously, having developed the ox-virtue fully and continuously, having developed the ox-mind fully and continuously, having developed the ox-behaviour fully and continuously, with the breaking up of the body, after death, he is reborn in the company of cattle. But if he has such a view: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva,' that becomes his wrong view. For one of wrong view, Seniya, I declare one of two destinations - either hell or the animal realm. Thus, Seniya, if the ox-duty succeeds, it leads to rebirth in the company of cattle; if it fails, to hell." When this was said, Puṇṇa the Koliyan, the ox-duty ascetic, wept and shed tears.

Then the Blessed One said this to the naked ascetic Seniya, the dog-duty ascetic - "This is what I do not obtain from you, Seniya. Enough, Seniya, let that question be; do not ask me that." "I do not weep, Venerable Sir, because the Blessed One says this to me; rather, Venerable Sir, this ox-duty vow of mine has been fully undertaken for a long time. Such is my confidence, Venerable Sir, in the Blessed One; the Blessed One is able to teach the Teaching in such a way that I might abandon this ox-duty vow, and this naked ascetic Seniya might abandon his dog-duty vow." "Then listen, Puṇṇa, attend carefully, I shall speak." "Yes, Venerable Sir," Puṇṇa the Koliyan, the ox-duty ascetic, replied to the Blessed One. The Blessed One said this -

81. "Puṇṇa, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge. What are the four? There is, Puṇṇa, dark action with dark result; there is, Puṇṇa, bright action with bright result; there is, Puṇṇa, dark-and-bright action with dark-and-bright result; there is, Puṇṇa, action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action.

"And what, Puṇṇa, is dark action with dark result? Here, Puṇṇa, someone generates harmful bodily formation, generates harmful verbal formation, generates harmful mental formation. Having generated harmful bodily formation, having generated harmful verbal formation, having generated harmful mental formation, he is reborn in a harmful world. Being reborn in a harmful world, harmful contacts touch him. Being touched by harmful contacts, he feels harmful feeling that is exclusively painful, just like hell-beings. Thus, Puṇṇa, a being's rebirth comes to be according to what has come to be; one is reborn through the actions one has done, and when reborn, contacts touch one. Thus I say, Puṇṇa, 'Beings are heirs to their actions.' This, Puṇṇa, is called dark action with dark result.

"And what, Puṇṇa, is bright action with bright result? Here, Puṇṇa, someone generates harmless bodily formation, generates harmless verbal formation, generates harmless mental formation. Having generated harmless bodily formation, having generated harmless verbal formation, having generated harmless mental formation, he is reborn in a harmless world. Being reborn in a harmless world, harmless contacts touch him. Being touched by harmless contacts, he feels harmless feeling that is exclusively pleasant, just like the Refulgent deities. Thus, Puṇṇa, a being's rebirth comes to be according to what has come to be; one is reborn through the actions one has done, and when reborn, contacts touch one. Thus I say, Puṇṇa, 'Beings are heirs to their actions.' This, Puṇṇa, is called bright action with bright result.

"And what, Puṇṇa, is dark-and-bright action with dark-and-bright result? Here, Puṇṇa, someone generates both harmful and harmless bodily formation, generates both harmful and harmless verbal formation, generates both harmful and harmless mental formation. Having generated both harmful and harmless bodily formation, having generated both harmful and harmless verbal formation, having generated both harmful and harmless mental formation, he is reborn in a world that is both harmful and harmless. Being reborn in a world that is both harmful and harmless, both harmful and harmless contacts touch him. Being touched by both harmful and harmless contacts, he feels both harmful and harmless feeling that is mixed with pleasure and pain, just like human beings and certain deities and certain beings in the lower worlds. Thus, Puṇṇa, a being's rebirth comes to be according to what has come to be; one is reborn through the actions one has done. When reborn, contacts touch one. Thus I say, Puṇṇa, 'Beings are heirs to their actions.' This, Puṇṇa, is called dark-and-bright action with dark-and-bright result.

"And what, Puṇṇa, is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action? Here, Puṇṇa, the volition for abandoning that dark action with dark result, the volition for abandoning that bright action with bright result, the volition for abandoning that dark-and-bright action with dark-and-bright result - this, Puṇṇa, is called action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action. "Puṇṇa, there are these four kinds of action that I have proclaimed, having realized them for myself through direct knowledge."

82. When this was said, Puṇṇa the Koliyan, the ox-duty ascetic, said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." The naked ascetic Seniya, the dog-duty ascetic, said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir...etc... clear. 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." "Seniya, 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, and after four months, if the monks are satisfied, they give them the going forth and the higher ordination into monkhood, I will remain on probation for four years. After four years, if the monks are satisfied, let them give me the going forth and the higher ordination into monkhood." The naked ascetic Seniya, the dog-duty ascetic, received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Seniya, 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 Seniya became one of the Arahants.

The Discourse on the Dog-Duty Ascetic is concluded as the seventh.

8. The Discourse to Prince Abhaya

83. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Prince Abhaya approached Nigaṇṭha Nāṭaputta; having approached, he paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. When Prince Abhaya was seated to one side, Nigaṇṭha Nāṭaputta said this to him - "Come, prince, raise a debate with the ascetic Gotama. Then this good reputation will spread about you: 'Prince Abhaya raised a debate with the ascetic Gotama, one of such great spiritual power and might.'" "But how, Venerable Sir, shall I raise a debate with the ascetic Gotama, one of such great spiritual power and might?" "Come, prince, approach the ascetic Gotama; having approached, say this to the ascetic Gotama: 'Would the Truth Finder, Venerable Sir, speak words that are disagreeable and unpleasant to others?' If the ascetic Gotama, being asked thus, answers thus: 'The Truth Finder, prince, would speak words that are disagreeable and unpleasant to others,' then you should say this to him: 'Then what, Venerable Sir, is the difference between you and an ordinary person? For an ordinary person too would speak words that are disagreeable and unpleasant to others.' But if the ascetic Gotama, being asked thus, answers thus: 'No, prince, the Truth Finder would not speak words that are disagreeable and unpleasant to others,' then you should say this to him: 'Then why, Venerable Sir, did you declare regarding Devadatta: "Devadatta is bound for states of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incorrigible"? And by these words of yours Devadatta became angry and displeased.' When the ascetic Gotama is asked this two-horned question by you, he will neither be able to throw it up nor swallow it down. Just as if an iron hook were stuck in a man's throat, he would not be able to throw it up nor swallow it down; even so, prince, when the ascetic Gotama is asked this two-horned question by you, he will neither be able to throw it up nor swallow it down." "Yes, Venerable Sir," Prince Abhaya replied to Nigaṇṭha Nāṭaputta and, having risen from his seat, paid homage to Nigaṇṭha Nāṭaputta, circumambulated him, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

84. When Prince Abhaya was seated to one side and looking up at the sun, this occurred to him: "It is not the right time today to raise a debate with the Blessed One. Tomorrow I shall raise a debate with the Blessed One in my own residence," and he said this to the Blessed One - "May the Blessed One together with three others accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then Prince Abhaya, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the Blessed One, when that night had passed, having dressed in the morning and taking his bowl and robe, went to Prince Abhaya's residence; having approached, he sat down on the prepared seat. Then Prince Abhaya served and satisfied the Blessed One with his own hands with excellent food, both hard and soft. Then Prince Abhaya, 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.

85. Seated to one side, Prince Abhaya said this to the Blessed One - "Would the Truth Finder, Venerable Sir, speak words that are disagreeable and unpleasant to others?" "There is no categorical answer to this, prince." "Here, Venerable Sir, the Jains have failed." "Why do you say this, prince - 'Here, Venerable Sir, the Jains have failed'?" "Here, Venerable Sir, I approached Nigaṇṭha Nāṭaputta; having approached, I paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. When I was seated to one side, Venerable Sir, Nigaṇṭha Nāṭaputta said this to me - 'Come, prince, raise a debate with the ascetic Gotama. Then this good reputation will spread about you: Prince Abhaya raised a debate with the ascetic Gotama, one of such great spiritual power and might.' When this was said, Venerable Sir, I said this to Nigaṇṭha Nāṭaputta - 'But how, Venerable Sir, shall I raise a debate with the ascetic Gotama, one of such great spiritual power and might?' 'Come, prince, approach the ascetic Gotama; having approached, say this to the ascetic Gotama: Would the Truth Finder, Venerable Sir, speak words that are disagreeable and unpleasant to others? If the ascetic Gotama, being asked thus, answers thus: The Truth Finder, prince, would speak words that are disagreeable and unpleasant to others, then you should say this to him: Then what, Venerable Sir, is the difference between you and an ordinary person? For an ordinary person too would speak words that are disagreeable and unpleasant to others. But if the ascetic Gotama, being asked thus, answers thus: No, prince, the Truth Finder would not speak words that are disagreeable and unpleasant to others, then you should say this to him: Then why, Venerable Sir, did you declare regarding Devadatta: Devadatta is bound for states of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incorrigible? And by these words of yours Devadatta became angry and displeased. When the ascetic Gotama is asked this two-horned question by you, he will neither be able to throw it up nor swallow it down. Just as if an iron hook were stuck in a man's throat, he would not be able to throw it up nor swallow it down; even so, prince, when the ascetic Gotama is asked this two-horned question by you, he will neither be able to throw it up nor swallow it down.'

86. Now on that occasion a young infant boy, still lying on his back, was seated on Prince Abhaya's lap. Then the Blessed One said this to Prince Abhaya: "What do you think, prince, if through your negligence or your nurse's negligence this child were to put a stick or a pebble in his mouth, what would you do?" "I would take it out, Venerable Sir. If, Venerable Sir, I could not get it out at first, I would hold his head with my left hand, and making a hook with my right hand, I would take it out even with blood. What is the reason for this? I have compassion for the child, Venerable Sir." "Even so, prince, the Truth Finder does not speak such speech as he knows to be untrue, not actual, and unbeneficial, and which is disagreeable and unpleasant to others. Also, the Truth Finder does not speak such speech as he knows to be true and actual but unbeneficial, and which is disagreeable and unpleasant to others. But when the Truth Finder knows speech to be true, actual, and beneficial, but disagreeable and unpleasant to others, there the Truth Finder knows the right time for answering that speech. The Truth Finder does not speak such speech as he knows to be untrue, not actual, and unbeneficial, even though it may be agreeable and pleasant to others. Also, the Truth Finder does not speak such speech as he knows to be true and actual but unbeneficial, even though it may be agreeable and pleasant to others. But when the Truth Finder knows speech to be true, actual, and beneficial, and agreeable and pleasant to others, there the Truth Finder knows the right time for answering that speech. What is the reason for this? The Truth Finder has compassion for beings, prince."

87. "Venerable Sir, when these wise nobles, wise brahmins, wise householders, and wise ascetics formulate a question, approach the Truth Finder, and ask it, has this already occurred to the Blessed One's mind: 'Those who will approach me and ask thus, being asked thus I will answer them thus,' or does the answer occur to the Truth Finder on the spot?"

"Then, prince, I shall question you about this very matter. Answer as you think fit. "What do you think, prince, are you skilled in the parts and components of a chariot?"

"Yes, Venerable Sir, I am skilled in the parts and components of a chariot."

"What do you think, prince, if those who approach you were to ask thus - "What are these various parts and components of the chariot?" "Has this already occurred to your mind: 'Those who will approach me and ask thus, being asked thus I will answer them thus,' or would the answer occur to you on the spot?"

"Venerable Sir, I am a known charioteer, skilled in the various parts and components of a chariot. All the parts and components of my chariot are well known to me. The answer would occur to me on the spot.

Even so, prince, when those wise nobles, wise brahmins, wise householders, and wise ascetics formulate a question, approach the Truth Finder, and ask it, the answer occurs to the Truth Finder on the spot. What is the reason for this? For, prince, the Truth Finder has thoroughly penetrated this element of the Teaching, by having thoroughly penetrated which the answer occurs to the Truth Finder on the spot.

When this was said, Prince Abhaya said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir...etc... from this day forward for life who has gone for refuge."

The Discourse to Prince Abhaya, the eighth, is concluded.

9. The Discourse on Many Kinds of Feeling

88. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the architect Pañcakaṅga approached the Venerable Udāyī; having approached, he paid homage to the Venerable Udāyī and sat down to one side. Seated to one side, the architect Pañcakaṅga said this to the Venerable Udāyī - "How many feelings, Venerable Udāyī, were declared by the Blessed One?" "Three feelings, architect, were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings, architect, were declared by the Blessed One." When this was said, the architect Pañcakaṅga said this to the Venerable Udāyī - "No, Venerable Udāyī, three feelings were not declared by the Blessed One; two feelings were declared by the Blessed One - pleasant feeling, painful feeling. Venerable Sir, as to that neither-painful-nor-pleasant feeling, this was declared by the Blessed One as peaceful, sublime pleasure." For the second time, the Venerable Udāyī said this to the architect Pañcakaṅga - "No, householder, two feelings were not declared by the Blessed One; three feelings were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings, architect, were declared by the Blessed One." For the second time, the architect Pañcakaṅga said this to the Venerable Udāyī - "No, Venerable Udāyī, three feelings were not declared by the Blessed One; two feelings were declared by the Blessed One - pleasant feeling, painful feeling. Venerable Sir, as to that neither-painful-nor-pleasant feeling, this was declared by the Blessed One as peaceful, sublime pleasure." For the third time, the Venerable Udāyī said this to the architect Pañcakaṅga - "No, architect, two feelings were not declared by the Blessed One; three feelings were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings, architect, were declared by the Blessed One." For the third time, the architect Pañcakaṅga said this to the Venerable Udāyī - "No, Venerable Udāyī, three feelings were not declared by the Blessed One, two feelings were declared by the Blessed One - pleasant feeling, painful feeling. Venerable Sir, as to that neither-painful-nor-pleasant feeling, this was declared by the Blessed One as peaceful, sublime pleasure." Neither could the Venerable Udāyī convince the architect Pañcakaṅga, nor could the architect Pañcakaṅga convince the Venerable Udāyī.

89. The Venerable Ānanda heard this conversation between the Venerable Udāyī and the architect Pañcakaṅga. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all of the conversation between the Venerable Udāyī and the architect Pañcakaṅga. When this was said, the Blessed One said this to the Venerable Ānanda - "Indeed, Ānanda, there was a way in which the architect Pañcakaṅga did not approve of Udāyī, and there was a way in which Udāyī did not approve of the architect Pañcakaṅga. I have spoken of two feelings in one way, Ānanda, and I have spoken of three feelings in another way, and I have spoken of five feelings in another way, and I have spoken of six feelings in another way, and I have spoken of eighteen feelings in another way, and I have spoken of thirty-six feelings in another way, and I have spoken of one hundred and eight feelings in another way. Thus, Ānanda, I have taught the Teaching in different ways. When the Teaching has been taught by me in different ways thus, Ānanda, it can be expected of those who do not acknowledge, accept, and approve of what was well spoken and well stated by one another that - they will live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers. Thus, Ānanda, I have taught the Teaching in different ways. When the Teaching has been taught by me in different ways thus, Ānanda, it can be expected of those who acknowledge, accept, and approve of what was well spoken and well stated by one another that - they will live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes.

90. "There are, Ānanda, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose...etc... Tastes cognizable by the tongue...etc... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, Ānanda, are the five cords of sensual pleasure. Whatever pleasure and joy, Ānanda, arise dependent on these five cords of sensual pleasure, this is called sensual happiness.

"If someone, Ānanda, were to say: 'Beings experience this as the highest possible happiness and joy' - I do not grant this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness. And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say: 'Beings experience this as the highest possible happiness and joy' - I do not grant this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness. And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say... etc... And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say... etc... And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say... etc... And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say... etc... And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say... etc... And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say... etc... And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

"If someone, Ānanda, were to say: 'Beings experience this as the highest possible happiness and joy' - I do not grant this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness. And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

91. "Ānanda, there is the possibility that wanderers of other sects might say - 'The ascetic Gotama speaks of the cessation of perception and feeling; yet he describes that as happiness. What is this? How is this?' When wanderers of other sects speak thus, Ānanda, they should be addressed thus - 'Friends, the Blessed One does not describe as happiness only pleasant feeling; rather, friends, wherever happiness is found, in whatever way, the Truth Finder describes that as happiness.'"

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

The Discourse on Many Kinds of Feeling, the ninth, is concluded.

10. The Discourse on the Incontrovertible Teaching

92. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Sālā, a brahmin village of the Kosalans. The brahmin householders of Sālā heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, has arrived at Sālā. Now concerning that Master Gotama, this good reputation has spread: '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.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants." Then the brahmin householders of Sālā approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One; after exchanging courteous and cordial greetings, they sat down to one side. Some made reverential salutation towards the Blessed One and sat down to one side. Some announced their name and clan in the presence of the Blessed One and sat down to one side. Some sat down to one side in silence.

93. When the brahmin householders of Sālā were seated to one side, the Blessed One said this - "Householders, do you have any agreeable teacher in whom you have acquired reasoned faith?" "No, Venerable Sir, we do not have any agreeable teacher in whom we have acquired reasoned faith." "Householders, since you have not found an agreeable teacher, this incontrovertible teaching should be undertaken and practised. For when this incontrovertible teaching is fully undertaken, that will lead to your welfare and happiness for a long time. And what, householders, is the incontrovertible teaching?"

94. "There are, householders, some ascetics and brahmins who hold such a doctrine and view - 'There is nothing given, nothing offered, nothing sacrificed; there is no result or consequence of good and bad actions, there is no this world, there is no other world; there is no mother, there is no father; there are no spontaneously reborn beings; there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' Some ascetics and brahmins speak in direct contradiction to those ascetics and brahmins. They said thus: 'There is what is given, what is offered, what is sacrificed; there is result and consequence of good and bad actions; there is this world, there is the other world; there is mother, there is father; there are spontaneously reborn beings; there are ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' What do you think, householders - 'Do not these ascetics and brahmins speak in direct contradiction to each other?'" "Yes, Venerable Sir."

95. "Therein, householders, those ascetics and brahmins who hold such a doctrine and view - 'There is nothing given, nothing offered... who, having realised this world and the other world through direct knowledge, make it known to others' - what can be expected of them? Having completely avoided these three wholesome states - bodily good conduct, verbal good conduct, mental good conduct - they will undertake and practise these three unwholesome states - bodily misconduct, verbal misconduct, mental misconduct. These three unwholesome states they will undertake and maintain. What is the reason for this? Because these good ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states. While there is indeed another world, their view is 'there is no other world'; that becomes their wrong view. While there is indeed another world, they intend 'there is no other world'; that becomes their wrong intention. While there is indeed another world, they speak saying 'there is no other world'; that becomes their wrong speech. While there is indeed another world, they say 'there is no other world'; they oppose those Arahants who know the other world. While there is indeed another world, they convince others 'there is no other world'; that becomes their convincing of what is not true Teaching. And because of that convincing of what is not true Teaching, they exalt themselves and disparage others. Thus their former virtue is abandoned and misconduct is established - this wrong view, wrong intention, wrong speech, opposition to the noble ones, convincing of what is not true Teaching, self-exaltation, and disparaging others. Thus these many evil unwholesome states arise in them with wrong view as condition.

"Therein, householders, a wise person considers thus: 'If there is no other world, then this worthy person will make himself safe with the breaking up of the body; If there is another world, then this worthy person will be reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death. Let it be that there is no other world, let the word of those worthy ascetics and brahmins be true; Yet this worthy person is, in this very life, censured by the wise - An immoral person, one of wrong view, a nihilist.' If there really is another world, then for this worthy person there is failure in both respects - In that he is censured by the wise in this very life, and in that with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell. Thus this incontrovertible teaching has been badly undertaken by him, he occupies it one-sidedly, and abandons the wholesome state.

96. "Therein, householders, those ascetics and brahmins who hold such a doctrine and view - 'There is what is given...etc... who, having realised this world and the other world through direct knowledge, make it known to others' - what can be expected of them? Having completely avoided bodily misconduct, verbal misconduct, mental misconduct - these three unwholesome states - they will undertake and practise bodily good conduct, verbal good conduct, mental good conduct - these three wholesome states. What is the reason for this? Because these good ascetics and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states. While there is indeed another world, their view is 'there is another world'; that becomes their right view. While there is indeed another world, they intend 'there is another world'; that becomes their right intention. While there is indeed another world, they speak saying 'there is another world'; that becomes their right speech. While there is indeed another world, they say 'there is another world'; they do not oppose those Arahants who know the other world. While there is indeed another world, they convince others 'there is another world'; that becomes their convincing of true Teaching. And because of that convincing of true Teaching, they neither exalt themselves nor disparage others. Thus their former misconduct is abandoned and virtue is established - this right view, right intention, right speech, non-opposition to the noble ones, convincing of true Teaching, non-exaltation of self, non-disparagement of others. Thus these many wholesome states come to be for them with right view as condition.

"Therein, householders, a wise person considers thus: 'If there is another world, then this worthy person will be reborn in a good destination, in a heavenly world with the breaking up of the body, after death. Let it be that there is no other world, let the word of those worthy ascetics and brahmins be true; yet this worthy person is, in this very life, praised by the wise - as a virtuous person, one of right view who affirms existence.' If there really is another world, then for this worthy person there is success in both respects - in that he is praised by the wise in this very life, and in that with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. Thus this incontrovertible teaching has been well undertaken by him, he occupies it in both ways, and abandons the unwholesome state.

97. "There are, householders, some ascetics and brahmins who hold such a doctrine and view - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely; no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment; there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings; there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.' Some ascetics and brahmins speak in direct contradiction to those ascetics and brahmins. They said thus - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely; evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment; there would be evil from that cause, coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings; there would be merit from that cause, coming of merit. Through giving, self-control, restraint, speaking truth there is merit, coming of merit.' What do you think, householders - do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, Venerable Sir."

98. "Therein, householders, those ascetics and brahmins who hold such a doctrine and view - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely; no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering... etc... Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit' - what can be expected of them? Having completely avoided these three wholesome states - bodily good conduct, verbal good conduct, mental good conduct - they will undertake and practise these three unwholesome states - bodily misconduct, verbal misconduct, mental misconduct. These three unwholesome states they will undertake and maintain. What is the reason for this? Because these good ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states. While there is indeed action, their view is 'there is no action'; that becomes their wrong view. While there is indeed action, they intend 'there is no action'; that becomes their wrong intention. While there is indeed action, they speak saying 'there is no action'; that becomes their wrong speech. While there is indeed action, they say 'there is no action', they oppose those Arahants who teach action. While there is indeed action, they convince others 'there is no action'; that becomes their convincing of what is not true Teaching. And because of that convincing of what is not true Teaching, they exalt themselves and disparage others. Thus their former virtue is abandoned and misconduct is established - this wrong view, wrong intention, wrong speech, opposition to the noble ones, convincing of what is not true Teaching, self-exaltation, and disparaging others. Thus these many evil unwholesome states arise in them with wrong view as condition.

"Therein, householders, a wise person considers thus: 'If there is no efficacy of action, then this worthy person will make himself safe with the breaking up of the body; If there is efficacy of action, then this worthy person will be reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death. Let it be that there is no efficacy of action, let the word of those worthy ascetics and brahmins be true; Yet this worthy person is, in this very life, censured by the wise - An immoral person, one of wrong view, one who holds the doctrine of the inefficacy of action.' If there really is efficacy of action, then for this worthy person there is failure in both respects - In that he is censured by the wise in this very life, and in that with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell. Thus this incontrovertible teaching has been badly undertaken by him, he occupies it one-sidedly, and abandons the wholesome state.

99. "Therein, householders, those ascetics and brahmins who hold such a doctrine and view - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely; evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be evil from that cause, coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be merit from that cause, coming of merit. Through giving, self-control, restraint, speaking truth there is merit, coming of merit' - what can be expected of them? Having completely avoided bodily misconduct, verbal misconduct, mental misconduct - these three unwholesome states - they will undertake and practise bodily good conduct, verbal good conduct, mental good conduct - these three wholesome states. What is the reason for this? Because these good ascetics and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states. While there is indeed action, their view is 'there is action'; that becomes their right view. While there is indeed action, they intend 'there is action'; that becomes their right intention. While there is indeed action, they speak saying 'there is action'; that becomes their right speech. While there is indeed action, they say 'there is action'; they do not oppose those Arahants who teach action. While there is indeed action, they convince others 'there is action'; that becomes their convincing of true Teaching. And because of that convincing of true Teaching, they neither exalt themselves nor disparage others. Thus their former misconduct is abandoned and virtue is established - this right view, right intention, right speech, non-opposition to the noble ones, convincing of true Teaching, non-exaltation of self, non-disparagement of others. Thus these many wholesome states come to be for them with right view as condition.

"Therein, householders, a wise person considers thus: 'If there is efficacy of action, then this worthy person will be reborn in a good destination, in a heavenly world with the breaking up of the body, after death. Let it be that there is no efficacy of action, let the word of those worthy ascetics and brahmins be true; yet this worthy person is, in this very life, praised by the wise - as a virtuous person, one of right view who affirms the doctrine of deeds.' If there really is efficacy of action, then for this worthy person there is success in both respects - in that he is praised by the wise in this very life, and in that with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. Thus this incontrovertible teaching has been well undertaken by him, he occupies it in both ways, and abandons the unwholesome state.

100. "There are, householders, some ascetics and brahmins who hold such a doctrine and view - 'There is no cause, no condition for the defilement of beings; beings are defiled without cause or condition. There is no cause, no condition for the purification of beings; beings are purified without cause or condition. There is no power, no energy, no human strength, no human exertion; all beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of existence.' Some ascetics and brahmins speak in direct contradiction to those ascetics and brahmins. They said thus: 'There is cause, there is condition for the defilement of beings; beings are defiled with cause and condition. There is cause, there is condition for the purification of beings; beings are purified with cause and condition. There is power, there is energy, there is human strength, there is human exertion; not all beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, experiencing pleasure and pain in the six classes of existence.' What do you think, householders - do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, Venerable Sir."

101. "Therein, householders, those ascetics and brahmins who hold such a doctrine and view - 'There is no cause, no condition for the defilement of beings; beings are defiled without cause or condition. There is no cause, no condition for the purification of beings; beings are purified without cause or condition. There is no power, no energy, no human strength, no human exertion; all beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of existence' - what can be expected of them? Having completely avoided these three wholesome states - bodily good conduct, verbal good conduct, mental good conduct - they will undertake and practise these three unwholesome states - bodily misconduct, verbal misconduct, mental misconduct. These three unwholesome states they will undertake and maintain. What is the reason for this? Because these good ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states. While there is indeed cause, their view is 'there is no cause'; that becomes their wrong view. While there is indeed cause, they intend 'there is no cause'; that becomes their wrong intention. While there is indeed cause, they speak saying 'there is no cause'; that becomes their wrong speech. While there is indeed cause, they say 'there is no cause'; they oppose those Arahants who teach causation. While there is indeed cause, they convince others 'there is no cause'; that becomes their convincing of what is not true Teaching. And because of that convincing of what is not true Teaching, they exalt themselves and disparage others. Thus their former virtue is abandoned and misconduct is established - this wrong view, wrong intention, wrong speech, opposition to the noble ones, convincing of what is not true Teaching, self-exaltation, and disparaging others. Thus these many evil unwholesome states arise in them with wrong view as condition.

"Therein, householders, a wise person considers thus: 'If there is no cause, then this worthy person will make himself safe with the breaking up of the body, after death; If there is cause, then this worthy person will be reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death. Let it be that there is no cause, let the word of those worthy ascetics and brahmins be true; Yet this worthy person is, in this very life, censured by the wise - An immoral person, one of wrong view, one who holds the doctrine of noncausality.' If there really is cause, then for this worthy person there is failure in both respects - In that he is censured by the wise in this very life, and in that with the breaking up of the body, after death, he will be reborn in a plane of misery, a bad destination, a lower realm, in hell. Thus this incontrovertible teaching has been badly undertaken by him, he occupies it one-sidedly, and abandons the wholesome state.

102. "Therein, householders, those ascetics and brahmins who hold such a doctrine and view - 'There is cause, there is condition for the defilement of beings; beings are defiled with cause and condition. There is cause, there is condition for the purification of beings; beings are purified with cause and condition. There is power, there is energy, there is human strength, there is human exertion; not all beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, experiencing pleasure and pain in the six classes of existence' - what can be expected of them? Having completely avoided bodily misconduct, verbal misconduct, mental misconduct - these three unwholesome states - they will undertake and practise bodily good conduct, verbal good conduct, mental good conduct - these three wholesome states. What is the reason for this? Because these good ascetics and brahmins see the danger, degradation, and defilement of unwholesome states, and the benefit of renunciation, the aspect of cleansing, in wholesome states. While there is indeed cause, their view is 'there is cause'; that becomes their right view. While there is indeed cause, they intend 'there is cause'; that becomes their right intention. While there is indeed cause, they speak saying 'there is cause'; that becomes their right speech. While there is indeed cause, they say 'there is cause', they do not oppose those Arahants who teach causation. While there is indeed cause, they convince others 'there is cause'; that becomes their convincing of true Teaching. And because of that convincing of true Teaching, they neither exalt themselves nor disparage others. Thus their former misconduct is abandoned and virtue is established - this right view, right intention, right speech, non-opposition to the noble ones, convincing of true Teaching, non-exaltation of self, non-disparagement of others. Thus these many wholesome states come to be for them with right view as condition.

"Therein, householders, a wise person considers thus: 'If there is cause, then this worthy person will be reborn in a good destination, in a heavenly world with the breaking up of the body, after death. Let it be that there is no cause, let the word of those worthy ascetics and brahmins be true; yet this worthy person is, in this very life, praised by the wise - as a virtuous person, one of right view who affirms causation.' If there really is cause, then for this worthy person there is success in both respects - in that he is praised by the wise in this very life, and in that with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. Thus this incontrovertible teaching has been well undertaken by him, he occupies it in both ways, and abandons the unwholesome state.

103. "There are, householders, some ascetics and brahmins who hold such a doctrine and view - 'there are absolutely no formless states.' Some ascetics and brahmins speak in direct contradiction to those ascetics and brahmins. They said thus: 'there are absolutely formless states.' What do you think, householders - do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, Venerable Sir." "Therein, householders, a wise person considers thus: those good ascetics and brahmins who hold such a doctrine and view - 'there are absolutely no formless states,' this I have not seen; and those good ascetics and brahmins who hold such a doctrine and view - 'there are absolutely formless states,' this I do not know. If I, not knowing, not seeing, were to take one side and declare - 'this alone is true and everything else is false,' this would not be fitting for me. Those good ascetics and brahmins who hold such a doctrine and view - 'there are absolutely no formless states,' if what those ascetics and brahmins say is true, this is indeed possible: those deities who are form-sphere beings, mind-made - my rebirth there will be certain. But those good ascetics and brahmins who hold such a doctrine and view - 'there are absolutely formless states,' if what those ascetics and brahmins say is true, this is indeed possible: those deities who are formless beings, made of perception - my rebirth there will be certain. Taking up rods and weapons, quarrels, disputes, arguments, strife, divisive speech, and false speech are seen because of form. 'But this does not exist at all in the formless.' Having reflected thus, he practises for revulsion, dispassion, and cessation regarding forms.

104. "There are, householders, some ascetics and brahmins who hold such a doctrine and view - 'there is absolutely no cessation of existence.' Some ascetics and brahmins speak in direct contradiction to those ascetics and brahmins. They said thus: 'there is absolutely cessation of existence.' What do you think, householders - do not these ascetics and brahmins speak in direct contradiction to each other?" "Yes, Venerable Sir." "Therein, householders, a wise person considers thus: those good ascetics and brahmins who hold such a doctrine and view - 'there is absolutely no cessation of existence,' this I have not seen; and those good ascetics and brahmins who hold such a doctrine and view - 'there is absolutely cessation of existence,' this I do not know. If I, not knowing, not seeing, were to take one side and declare - 'this alone is true and everything else is false,' this would not be fitting for me. Those good ascetics and brahmins who hold such a doctrine and view - 'there is absolutely no cessation of existence,' if what those ascetics and brahmins say is true, this is indeed possible: those deities who are formless beings, made of perception - my rebirth there will be certain. But those good ascetics and brahmins who hold such a doctrine and view - 'there is absolutely cessation of existence,' if what those ascetics and brahmins say is true, this is indeed possible: that I will attain final Nibbāna in this very life. Those good ascetics and brahmins who hold such a doctrine and view - 'there is absolutely no cessation of existence,' their view is close to lust, close to bondage, close to delight, close to clinging, close to holding. But those good ascetics and brahmins who hold such a doctrine and view - 'there is absolutely cessation of existence,' their view is close to non-lust, close to non-bondage, close to non-delight, close to non-clinging, close to non-holding." Having reflected thus, he practises for revulsion, dispassion, and cessation regarding existences.

105. "Householders, these four individuals exist and are found in the world. Which four? Here, householders, a certain individual torments themselves, pursuing the practice of self-torment. Here, householders, a certain individual torments others, pursuing the practice of tormenting others. Here, householders, a certain individual torments both themselves and others, pursuing the practice of tormenting both themselves and others. Here, householders, a certain individual neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others; Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves.

106. "And what, householders, is an individual who torments themselves, pursuing the practice of self-torment? Here, householders, someone goes naked, free in conduct, licking his hands... etc... thus he dwells pursuing various practices devoted to tormenting and mortifying the body. This, householders, is called an individual who torments themselves, pursuing the practice of self-torment.

"And what, householders, is an individual who torments others, pursuing the practice of tormenting others? Here, householders, someone is a butcher of sheep, a butcher of pigs... etc... or anyone else who has a cruel occupation. This, householders, is called an individual who torments others, pursuing the practice of tormenting others.

"And what, householders, is an individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others? Here, householders, someone is an anointed warrior-king... etc... they do their work weeping with tearful faces, threatened by punishment and fear. This, householders, is called an individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others.

"And what, householders, is an individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others; not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves? Here, householders, a Truth Finder appears in the world, an Arahant, perfectly enlightened... etc... having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. 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...etc... third meditative absorption... enters and dwells in the fourth meditative absorption.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering'... etc... He understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, householders, is called an individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others; not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves.

When this was said, the brahmin householders of Sālā said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Gotama has made the Teaching clear in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward for life."

The Discourse on the Incontrovertible Teaching is concluded as the tenth.

The First Chapter, the Chapter on Householders, is concluded.

Here is its summary -

Kandara, Nāga, Sekha and Vata, and again Poṭaliya and Jīvaka;

Upāli, Dama, then Kukkura, Abhaya, and Bahuvedanīya and Apaṇṇaka is the tenth.

2. The Chapter on Monks

1. The Discourse on the Advice to Rāhula at Ambalaṭṭhikā

107. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Rāhula was dwelling at Ambalaṭṭhikā. Then the Blessed One, having emerged from seclusion in the evening, approached Ambalaṭṭhikā where the Venerable Rāhula was. The Venerable Rāhula saw the Blessed One coming from afar. Having seen him, he prepared a seat and water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The Venerable Rāhula too, having paid homage to the Blessed One, sat down to one side.

108. Then the Blessed One, having placed a small amount of remaining water in a water vessel, addressed the Venerable Rāhula: "Do you see, Rāhula, this small amount of remaining water placed in the water vessel?" "Yes, Venerable Sir." "So little, Rāhula, is the recluseship of those who have no shame in speaking deliberate falsehood." Then the Blessed One, having thrown away the small amount of remaining water, addressed the Venerable Rāhula: "Do you see, Rāhula, that small amount of remaining water thrown away?" "Yes, Venerable Sir." "Thus thrown away, Rāhula, is the recluseship of those who have no shame in speaking deliberate falsehood." Then the Blessed One, having turned that water vessel upside down, addressed the Venerable Rāhula: "Do you see, Rāhula, this water vessel turned upside down?" "Yes, Venerable Sir." "Thus turned upside down, Rāhula, is the recluseship of those who have no shame in speaking deliberate falsehood." Then the Blessed One, having turned that water vessel right side up, addressed the Venerable Rāhula: "Do you see, Rāhula, this water vessel void and hollow?" "Yes, Venerable Sir." "Thus void and hollow, Rāhula, is the recluseship of those who have no shame in speaking deliberate falsehood." Just as, Rāhula, a king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle, in battle uses its forelegs to work, uses its hindlegs to work, uses its forequarters to work, uses its hindquarters to work, uses its head to work, uses its ears to work, uses its tusks to work, uses its tail to work; yet still protects its trunk. There the elephant rider thinks: 'This king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle, in battle uses its forelegs to work, uses its hindlegs to work...etc... uses its tail to work; yet still protects its trunk. The king's elephant has not given up its life.' But when, Rāhula, the king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle, in battle uses its forelegs to work, uses its hindlegs to work...etc... uses its tail to work, uses its trunk to work, there the elephant rider thinks: 'This king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle, in battle uses its forelegs to work, uses its hindlegs to work, uses its forequarters to work, uses its hindquarters to work, uses its head to work, uses its ears to work, uses its tusks to work, uses its tail to work, uses its trunk to work. The king's elephant has given up its life. Now there is nothing the king's elephant would not do.' Even so, Rāhula, for anyone who has no shame in speaking deliberate falsehood, I say there is no evil they would not do. Therefore, Rāhula, 'Even in jest I will not speak falsehood' - thus, Rāhula, should you train.

109. "What do you think, Rāhula, what is the purpose of a mirror?" "For reflection, Venerable Sir." "Even so, Rāhula, after repeated reflection you should perform an action by body, after repeated reflection you should perform an action by speech, after repeated reflection you should perform an action by mind. When you, Rāhula, wish to perform an action by body, you should reflect upon that bodily action thus: 'Would this bodily action that I wish to perform lead to my own affliction, or to the affliction of others, or to the affliction of both - is this bodily action unwholesome, leading to suffering, resulting in suffering?' If, Rāhula, upon reflection, you should know thus: 'This bodily action that I wish to perform would lead to my own affliction, or to the affliction of others, or to the affliction of both - this bodily action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, such a bodily action you definitely should not perform. But if, Rāhula, upon reflection, you should know thus: 'This bodily action that I wish to perform would not lead to my own affliction, or to the affliction of others, or to the affliction of both - this bodily action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, such a bodily action you should perform.

"While performing an action by body, Rāhula, you should reflect upon that same bodily action thus: 'Would this bodily action that I am performing lead to my own affliction, or to the affliction of others, or to the affliction of both - is this bodily action unwholesome, leading to suffering, resulting in suffering?' But if, Rāhula, upon reflection, you should know thus: 'This bodily action that I am performing leads to my own affliction, or to the affliction of others, or to the affliction of both - this bodily action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, you should desist from such a bodily action. But if, Rāhula, upon reflection, you should know thus: 'This bodily action that I am performing does not lead to my own affliction, or to the affliction of others, or to the affliction of both - this bodily action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, you should pursue such a bodily action.

"Having performed an action by body, Rāhula, you should reflect upon that same bodily action thus: 'Would this bodily action that I performed lead to my own affliction, or to the affliction of others, or to the affliction of both - is this bodily action unwholesome, leading to suffering, resulting in suffering?' If, Rāhula, upon reflection, you should know thus: 'This bodily action that I performed leads to my own affliction, or to the affliction of others, or to the affliction of both - this bodily action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, such a bodily action should be revealed, disclosed and made plain to the Teacher or to wise persons or to your fellow monks; having revealed, disclosed and made it plain, you should undertake restraint for the future. But if, Rāhula, upon reflection, you should know thus: 'This bodily action that I performed does not lead to my own affliction, or to the affliction of others, or to the affliction of both - this bodily action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, you should dwell with rapture and joy, training day and night in wholesome states.

110. "When you, Rāhula, wish to perform an action by speech, you should reflect upon that verbal action thus: 'Would this verbal action that I wish to perform lead to my own affliction, or to the affliction of others, or to the affliction of both - is this verbal action unwholesome, leading to suffering, resulting in suffering?' If, Rāhula, upon reflection, you should know thus: 'This verbal action that I wish to perform would lead to my own affliction, or to the affliction of others, or to the affliction of both - this verbal action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, such a verbal action you definitely should not perform. But if, Rāhula, upon reflection, you should know thus: 'This verbal action that I wish to perform would not lead to my own affliction, or to the affliction of others - this verbal action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, such a verbal action you should perform.

"While performing an action by speech, Rāhula, you should reflect upon that same verbal action thus: 'Would this verbal action that I am performing lead to my own affliction, or to the affliction of others, or to the affliction of both - is this verbal action unwholesome, leading to suffering, resulting in suffering?' But if, Rāhula, upon reflection, you should know thus: 'This verbal action that I am performing leads to my own affliction, or to the affliction of others, or to the affliction of both - this verbal action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, you should desist from such a verbal action. But if, Rāhula, upon reflection, you should know thus: 'This verbal action that I am performing does not lead to my own affliction, or to the affliction of others, or to the affliction of both - this verbal action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, you should pursue such a verbal action.

"Having performed an action by speech, Rāhula, you should reflect upon that same verbal action thus: 'Would this verbal action that I performed lead to my own affliction, or to the affliction of others, or to the affliction of both - is this verbal action unwholesome, leading to suffering, resulting in suffering?' If, Rāhula, upon reflection, you should know thus: 'This verbal action that I performed leads to my own affliction, or to the affliction of others, or to the affliction of both - this verbal action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, such a verbal action should be revealed, disclosed and made plain to the Teacher or to wise persons or to your fellow monks; having revealed, disclosed and made it plain, you should undertake restraint for the future. But if, Rāhula, upon reflection, you should know thus: 'This verbal action that I performed does not lead to my own affliction, or to the affliction of others, or to the affliction of both - this verbal action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, you should dwell with rapture and joy, training day and night in wholesome states.

111. "When you, Rāhula, wish to perform an action by mind, you should reflect upon that mental action thus: 'Would this mental action that I wish to perform lead to my own affliction, or to the affliction of others, or to the affliction of both - is this mental action unwholesome, leading to suffering, resulting in suffering?' If, Rāhula, upon reflection, you should know thus: 'This mental action that I wish to perform would lead to my own affliction, or to the affliction of others, or to the affliction of both - this mental action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, such a mental action you definitely should not perform. But if, Rāhula, upon reflection, you should know thus: 'This mental action that I wish to perform would not lead to my own affliction, or to the affliction of others, or to the affliction of both - this mental action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, such a mental action you should perform.

"While performing an action by mind, Rāhula, you should reflect upon that same mental action thus: 'Would this mental action that I am performing lead to my own affliction, or to the affliction of others, or to the affliction of both - is this mental action unwholesome, leading to suffering, resulting in suffering?' But if, Rāhula, upon reflection, you should know thus: 'This mental action that I am performing leads to my own affliction, or to the affliction of others, or to the affliction of both - this mental action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, you should desist from such a mental action. But if, Rāhula, upon reflection, you should know thus: 'This mental action that I am performing does not lead to my own affliction, or to the affliction of others, or to the affliction of both - this mental action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, you should pursue such a mental action.

"Having performed an action by mind, Rāhula, you should reflect upon that same mental action thus: 'Would this mental action that I performed lead to my own affliction, or to the affliction of others, or to the affliction of both - is this mental action unwholesome, leading to suffering, resulting in suffering?' If, Rāhula, upon reflection, you should know thus: 'This mental action that I performed leads to my own affliction, or to the affliction of others, or to the affliction of both - this mental action is unwholesome, leading to suffering, resulting in suffering', then, Rāhula, you should feel troubled, ashamed and disgusted by such a mental action; having felt troubled, ashamed and disgusted, you should undertake restraint for the future. But if, Rāhula, upon reflection, you should know thus: 'This mental action that I performed does not lead to my own affliction, or to the affliction of others, or to the affliction of both - this mental action is wholesome, leading to happiness, resulting in happiness', then, Rāhula, you should dwell with rapture and joy, training day and night in wholesome states.

112. "Whatever ascetics or brahmins in the past purified bodily action, purified verbal action, purified mental action, all of them did so after repeated reflection purified bodily action, after repeated reflection purified verbal action, after repeated reflection purified mental action. Whatever ascetics or brahmins in the future will purify bodily action, will purify verbal action, will purify mental action, all of them will do so after repeated reflection will purify bodily action, after repeated reflection will purify verbal action, after repeated reflection will purify mental action. Whatever ascetics or brahmins at present purify bodily action, purify verbal action, purify mental action, all of them do so after repeated reflection purify bodily action, after repeated reflection purify verbal action, after repeated reflection purify mental action. Therefore, Rāhula, 'After repeated reflection I will purify bodily action, after repeated reflection I will purify verbal action, after repeated reflection I will purify mental action' - thus, Rāhula, should you train."

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

The Discourse on the Advice to Rāhula at Ambalaṭṭhikā is concluded as first.

2. The Greater Discourse of Advice to Rāhula

113. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Venerable Rāhula too, having dressed in the morning and taking his bowl and robe, followed behind the Blessed One. Then the Blessed One, looking back, addressed the Venerable Rāhula: "Whatever form, Rāhula - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.'" "Only form, Blessed One, only form, Fortunate One?" "Form too, Rāhula, feeling too, Rāhula, perception too, Rāhula, formations too, Rāhula, consciousness too, Rāhula." Then the Venerable Rāhula, thinking "Who today, having been exhorted by the Blessed One with an exhortation face to face, would enter the village for alms?" turned back from there and sat down at the root of a tree, folding his legs crosswise, straightening his body, and establishing mindfulness before him. The Venerable Sāriputta saw the Venerable Rāhula sitting at the root of a tree, having folded his legs crosswise, straightened his body, and established mindfulness before him. Having seen him, he addressed the Venerable Rāhula: "Develop the development of mindfulness of breathing, Rāhula. Mindfulness of breathing, Rāhula, when developed and cultivated, brings great fruit and great benefit."

114. Then the Venerable Rāhula, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Rāhula said this to the Blessed One - "How, Venerable Sir, when mindfulness of breathing is developed, how when cultivated does it bring great fruit and great benefit?" "Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is: head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to - this, Rāhula, is called the internal earth element. Both the internal earth element and the external earth element are simply earth element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element."

115. "And what, Rāhula, is the water element? The water element may be internal or external. And what, Rāhula, is the internal water element? Whatever internally, belonging to oneself, is water, watery, and clung-to, that is: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to - this, Rāhula, is called the internal water element. Both the internal water element and the external water element are simply water element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the water element, one's mind becomes dispassionate towards the water element.

116. "And what, Rāhula, is the fire element? The fire element may be internal or external. And what, Rāhula, is the internal fire element? Whatever internally, belonging to oneself, is fire, fiery, and clung-to, that is: that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to - this, Rāhula, is called the internal fire element. Both the internal fire element and the external fire element are simply fire element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the fire element, one's mind becomes dispassionate towards the fire element.

117. "And what, Rāhula, is the air element? The air element may be internal or external. And what, Rāhula, is the internal air element? Whatever internally, belonging to oneself, is air, airy, and clung-to, that is: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to - this, Rāhula, is called the internal air element. Both the internal air element and the external air element are simply air element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the air element, one's mind becomes dispassionate towards the air element.

118. "And what, Rāhula, is the space element? The space element may be internal or external. And what, Rāhula, is the internal space element? Whatever internally, belonging to oneself, is space, spatial, and clung-to, that is: the ear-holes, the nose-holes, the mouth-opening, where what is eaten, drunk, consumed and tasted is swallowed, where what is eaten, drunk, consumed and tasted is contained, and where what is eaten, drunk, consumed and tasted goes downwards and out, or whatever else internally, belonging to oneself, is space, spatial, hollow, cavity-like, unoccupied, and clung-to by flesh and blood - this, Rāhula, is called the internal space element. Both the internal space element and the external space element are simply space element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the space element, one's mind becomes dispassionate towards the space element.

119. "Develop the development that is like the earth, Rāhula. For when you develop the development that is like the earth, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist. Just as, Rāhula, people deposit on the earth what is clean and what is unclean, what is mixed with dung, what is mixed with urine, what is mixed with spittle, what is mixed with pus, and what is mixed with blood, yet the earth is not troubled, humiliated, or disgusted; even so, Rāhula, develop the development that is like the earth. For when you develop the development that is like the earth, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist.

"Develop the development that is like water, Rāhula. For when you develop the development that is like water, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist. Just as, Rāhula, people wash in water what is clean and what is unclean, what is mixed with dung, what is mixed with urine, what is mixed with spittle, what is mixed with pus, and what is mixed with blood, yet the water is not troubled, humiliated, or disgusted; even so, Rāhula, develop the development that is like water. For when you develop the development that is like water, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist.

"Develop the development that is like fire, Rāhula. For when you develop the development that is like fire, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist. Just as, Rāhula, fire burns what is clean and what is unclean, what is mixed with dung, what is mixed with urine, what is mixed with spittle, what is mixed with pus, and what is mixed with blood, yet the fire is not troubled, humiliated, or disgusted; even so, Rāhula, develop the development that is like fire. For when you develop the development that is like fire, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist.

"Develop the development that is like air, Rāhula. For when you develop the development that is like air, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist. Just as, Rāhula, air blows upon what is clean and what is unclean, what is mixed with dung, what is mixed with urine, what is mixed with spittle, what is mixed with pus, and what is mixed with blood, yet the air is not troubled, humiliated, or disgusted; even so, Rāhula, develop the development that is like air. For when you develop the development that is like air, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist.

"Develop the development that is like space, Rāhula. For when you develop the development that is like space, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist. Just as, Rāhula, space is not established anywhere; even so, Rāhula, develop the development that is like space. For when you develop the development that is like space, Rāhula, agreeable and disagreeable contacts that arise will not obsess your mind and persist.

120. "Develop the development of friendliness, Rāhula. For when you develop the development of friendliness, Rāhula, whatever ill will there is will be abandoned. Develop the development of compassion, Rāhula. For when you develop the development of compassion, Rāhula, whatever harming there is will be abandoned. Develop the development of altruistic joy, Rāhula. For when you develop the development of altruistic joy, Rāhula, whatever discontent there is will be abandoned. Develop the development of equanimity, Rāhula. For when you develop the development of equanimity, Rāhula, whatever aversion there is will be abandoned. Develop the development of the unattractive, Rāhula. For when you develop the development of the unattractive, Rāhula, whatever lust there is will be abandoned. Develop the development of the perception of impermanence, Rāhula. For when you develop the development of the perception of impermanence, Rāhula, whatever conceit "I am" there is will be abandoned.

121. "Develop the development of mindfulness of breathing, Rāhula. For mindfulness of breathing, Rāhula, when developed and cultivated, brings great fruit and great benefit. And how, Rāhula, when mindfulness of breathing is developed, how when cultivated does it bring great fruit and great benefit? Here, Rāhula, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Just mindful he breathes in, mindful he breathes out.

Breathing in long, he understands: 'I breathe in long'; breathing out long, he understands: 'I breathe out long'; Breathing in short, he understands: 'I breathe in short'; breathing out short, he understands: 'I breathe out short'. He trains: 'I shall breathe in experiencing the whole body'; He trains: 'I shall breathe out experiencing the whole body'; He trains: 'I shall breathe in tranquillising the bodily formation'; He trains: 'I shall breathe out tranquillising the bodily formation'.

He trains: 'I shall breathe in experiencing rapture'; He trains: 'I shall breathe out experiencing rapture'; He trains: 'I shall breathe in experiencing happiness'; He trains: 'I shall breathe out experiencing happiness'; He trains: 'I shall breathe in experiencing the mental formation'; He trains: 'I shall breathe out experiencing the mental formation'; He trains: 'I shall breathe in tranquillising the mental formation'; He trains: 'I shall breathe out tranquillising the mental formation'.

He trains: 'I shall breathe in experiencing the mind'; He trains: 'I shall breathe out experiencing the mind'; He trains: 'I shall breathe in gladdening the mind'; He trains: 'I shall breathe out gladdening the mind'; He trains: 'I shall breathe in concentrating the mind'; He trains: 'I shall breathe out concentrating the mind'; He trains: 'I shall breathe in liberating the mind'; He trains: 'I shall breathe out liberating the mind'.

He trains: 'I shall breathe in contemplating impermanence'; He trains: 'I shall breathe out contemplating impermanence'; He trains: 'I shall breathe in contemplating dispassion'; He trains: 'I shall breathe out contemplating dispassion'; He trains: 'I shall breathe in contemplating cessation'; He trains: 'I shall breathe out contemplating cessation'; He trains: 'I shall breathe in contemplating relinquishment'; He trains: 'I shall breathe out contemplating relinquishment'.

"When mindfulness of breathing is thus developed, Rāhula, thus cultivated, it brings great fruit and great benefit. "When mindfulness of breathing is developed and cultivated thus, Rāhula, even your final breaths cease with your awareness, not without awareness."

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

The Greater Discourse of Advice to Rāhula is concluded, the second.

3. The Shorter Discourse to Mālukya

122. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, as the Venerable Mālukyaputta was alone in seclusion, this reflection arose in his mind - "These speculative views have been undeclared, set aside, and rejected by the Blessed One - 'The world is eternal' and 'The world is not eternal' and 'The world is finite' and 'The world is infinite' and 'The soul is the same as the body' and 'The soul is one thing and the body another' and 'The Truth Finder exists after death' and 'The Truth Finder does not exist after death' and 'The Truth Finder both exists and does not exist after death' and 'The Truth Finder neither exists nor does not exist after death' - The Blessed One does not declare these to me. That the Blessed One does not declare these to me does not please me, I do not agree with it. I shall approach the Blessed One and ask him about this matter. If the Blessed One declares to me - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death' - then I will live the holy life under the Blessed One; but if the Blessed One does not declare to me - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death' - then I will abandon the training and return to the low life."

123. Then the Venerable Mālukyaputta, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mālukyaputta said this to the Blessed One -

124. "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - these speculative views have been undeclared, set aside, and rejected by the Blessed One - 'The world is eternal' and 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death' - The Blessed One does not declare these to me. That the Blessed One does not declare these to me does not please me, I do not agree with it. I shall approach the Blessed One and ask him about this matter. If the Blessed One declares to me - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death' - then I will live the holy life under the Blessed One. But if the Blessed One does not declare to me - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death' - then I will abandon the training and return to the low life. If the Blessed One knows - 'The world is eternal', let the Blessed One declare to me 'The world is eternal'; if the Blessed One knows - 'The world is not eternal', let the Blessed One declare to me 'The world is not eternal'. If the Blessed One does not know - 'The world is eternal' or 'The world is not eternal', then for one who does not know and does not see, the straightforward thing is: 'I do not know, I do not see.' If the Blessed One knows - 'The world is finite', let the Blessed One declare to me 'The world is finite'; if the Blessed One knows - 'The world is infinite', let the Blessed One declare to me 'The world is infinite'. If the Blessed One does not know - 'The world is finite' or 'The world is infinite', then for one who does not know and does not see, the straightforward thing is: 'I do not know, I do not see.' If the Blessed One knows - 'The soul is the same as the body', let the Blessed One declare to me 'The soul is the same as the body'; if the Blessed One knows - 'The soul is one thing and the body another', let the Blessed One declare to me 'The soul is one thing and the body another'. If the Blessed One does not know - 'The soul is the same as the body' or 'The soul is one thing and the body another', then for one who does not know and does not see, the straightforward thing is: 'I do not know, I do not see.' If the Blessed One knows - 'The Truth Finder exists after death', let the Blessed One declare to me 'The Truth Finder exists after death'; if the Blessed One knows - 'The Truth Finder does not exist after death', let the Blessed One declare to me 'The Truth Finder does not exist after death'. If the Blessed One does not know - 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death', then for one who does not know and does not see, the straightforward thing is: 'I do not know, I do not see.' If the Blessed One knows - 'The Truth Finder both exists and does not exist after death', let the Blessed One declare to me 'The Truth Finder both exists and does not exist after death'; if the Blessed One knows - 'The Truth Finder neither exists nor does not exist after death', let the Blessed One declare to me 'The Truth Finder neither exists nor does not exist after death'. If the Blessed One does not know - 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death', then for one who does not know and does not see, the straightforward thing is: 'I do not know, I do not see.'"

125. "Did I ever say to you, Mālukyaputta: 'Come, Mālukyaputta, live the holy life under me, and I will declare to you - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'"? "No, Venerable Sir." "Or did you say to me - 'Venerable Sir, I will live the holy life under the Blessed One, and the Blessed One will declare to me - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'"? "No, Venerable Sir." "Thus, Mālukyaputta, neither did I say to you - 'Come, Mālukyaputta, live the holy life under me, and I will declare to you - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death'; Nor did you say to me: 'Venerable Sir, I will live the holy life under the Blessed One, and the Blessed One will declare to me - 'The world is eternal' or 'The world is not eternal'...etc... 'The Truth Finder neither exists nor does not exist after death.'" This being so, misguided man, who are you and what are you rejecting?

126. "If someone, Mālukyaputta, were to say: 'I will not live the holy life under the Blessed One until the Blessed One declares to me: "The world is eternal" or "The world is not eternal"...etc... "The Truth Finder neither exists nor does not exist after death"', that would remain undeclared by the Truth Finder, Mālukyaputta, and meanwhile that person would die. Suppose, Mālukyaputta, a man were wounded by an arrow thickly smeared with poison. His friends, ministers, relatives, and blood relations would bring a surgeon. He would reply: 'I will not have this arrow removed until I know whether the man who wounded me was a noble, a brahmin, a merchant, or a worker'; he would say: 'I will not have this arrow removed until I know the name and clan of the man who wounded me'; he would say: 'I will not have this arrow removed until I know whether the man who wounded me was tall, short, or of medium height'; he would say: 'I will not have this arrow removed until I know whether the man who wounded me was dark, brown, or golden-skinned'; he would say: 'I will not have this arrow removed until I know in which village, town, or city the man who wounded me lives'; he would say: 'I will not have this arrow removed until I know whether the bow that wounded me was a long bow or a crossbow'; he would say: 'I will not have this arrow removed until I know whether the bowstring that wounded me was made of swallow-wort, bamboo, sinew, maruva, or milk-weed'; he would say: 'I will not have this arrow removed until I know whether the shaft that wounded me was from a wild plant or a cultivated plant'; he would say: 'I will not have this arrow removed until I know with what kind of feathers the shaft that wounded me was fletched - whether those of a vulture, a heron, a hawk, a peacock, or a stork'; he would say: 'I will not have this arrow removed until I know with what kind of sinew the shaft that wounded me was bound - whether that of an ox, a buffalo, a lion, or a monkey'; he would say: 'I will not have this arrow removed until I know what kind of arrow it was that wounded me - whether a hoof-tipped arrow, a curved arrow, a barbed arrow, a calf-tooth arrow, or an oleander arrow'; that would still be unknown to that man, Mālukyaputta, and meanwhile he would die. So too, Mālukyaputta, if someone were to say: 'I will not live the holy life under the Blessed One until the Blessed One declares to me: "The world is eternal" or "The world is not eternal"... etc... "The Truth Finder neither exists nor does not exist after death"' - that would remain undeclared by the Truth Finder, Mālukyaputta, and meanwhile that person would die.

127. "Mālukyaputta, whether there is the view 'The world is eternal' or the view 'The world is not eternal', there would be birth, there would be aging, there would be death, there would be sorrow, lamentation, pain, displeasure, and despair; for which I declare their destruction in this very life. Mālukyaputta, whether there is the view 'The world is finite' or the view 'The world is infinite', there would be birth, there would be aging, there would be death, there would be sorrow, lamentation, pain, displeasure, and despair; for which I declare their destruction in this very life. Mālukyaputta, whether there is the view 'The soul is the same as the body' or the view 'The soul is one thing and the body another', there would be birth...etc... I declare their destruction. Mālukyaputta, whether there is the view 'The Truth Finder exists after death' or the view 'The Truth Finder does not exist after death', there would be birth...etc... for which I declare their destruction in this very life. Mālukyaputta, whether there is the view 'The Truth Finder both exists and does not exist after death' or the view 'The Truth Finder neither exists nor does not exist after death', there would be birth...etc... for which I declare their destruction in this very life.

128. "Therefore, Mālukyaputta, remember what I have left undeclared as undeclared; and remember what I have declared as declared. And what, Mālukyaputta, have I left undeclared? 'The world is eternal', Mālukyaputta, has been left undeclared by me; 'The world is not eternal' - has been left undeclared by me; 'The world is finite' - has been left undeclared by me; 'The world is infinite' - has been left undeclared by me; 'The soul is the same as the body' - has been left undeclared by me; 'The soul is one thing and the body another' - has been left undeclared by me; 'The Truth Finder exists after death' - has been left undeclared by me; 'The Truth Finder does not exist after death' - has been left undeclared by me; 'The Truth Finder both exists and does not exist after death' - has been left undeclared by me; 'The Truth Finder neither exists nor does not exist after death' - has been left undeclared by me. And why, Mālukyaputta, have I left this undeclared? Because, Mālukyaputta, this is not beneficial, not fundamental to the holy life, does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Therefore I have left it undeclared. And what, Mālukyaputta, have I declared? 'This is suffering', Mālukyaputta, has been declared by me; 'This is the origin of suffering' - has been declared by me; 'This is the cessation of suffering' - has been declared by me; 'This is the way leading to the cessation of suffering' - has been declared by me. And why, Mālukyaputta, have I declared this? Because, Mālukyaputta, this is beneficial, this is fundamental to the holy life, leads to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. Therefore I have declared it. Therefore, Mālukyaputta, remember what I have left undeclared as undeclared; and remember what I have declared as declared."

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

The Lesser Discourse to Mālukya is concluded as the third.

4. The Greater Discourse to Mālukya

129. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, do you remember the five lower fetters taught by me?"

When this was said, the Venerable Mālukyaputta said this to the Blessed One - "Venerable Sir, I remember the five lower fetters taught by the Blessed One." "But how, Mālukyaputta, do you remember the five lower fetters taught by me?" "Venerable Sir, I remember identity view as taught by the Blessed One as a lower fetter; Venerable Sir, I remember doubt as taught by the Blessed One as a lower fetter; Venerable Sir, I remember adherence to rules and observances as taught by the Blessed One as a lower fetter; Venerable Sir, I remember sensual desire as taught by the Blessed One as a lower fetter; Venerable Sir, I remember ill will as taught by the Blessed One as a lower fetter. Thus, Venerable Sir, I remember the five lower fetters taught by the Blessed One."

"To whom, Mālukyaputta, do you remember these five lower fetters being taught in such a way? Will not the wanderers of other sects, Mālukyaputta, criticise with this criticism about the infant simile? For, Mālukyaputta, a young infant lying on its back does not even have any notion of 'identity', so how could identity view arise in it? Yet the underlying tendency to identity view lies latent within it. For, Mālukyaputta, a young infant lying on its back does not even have any notion of 'teachings', so how could doubt about the teachings arise in it? Yet the underlying tendency to doubt lies latent within it. For, Mālukyaputta, a young infant lying on its back does not even have any notion of 'rules', so how could adherence to rules and observances arise in it? Yet the underlying tendency to adherence to rules and observances lies latent within it. For, Mālukyaputta, a young infant lying on its back does not even have any notion of 'sensual pleasures', so how could sensual desire arise in it? Yet the underlying tendency to sensual lust lies latent within it. For, Mālukyaputta, a young infant lying on its back does not even have any notion of 'beings', so how could ill will towards beings arise in it? Yet the underlying tendency to ill will lies latent within it. Will not the wanderers of other sects, Mālukyaputta, criticise with this criticism about the infant simile?" When this was said, the Venerable Ānanda said this to the Blessed One - "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to teach the five lower fetters. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this -

130. "Here Ānanda, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, dwells with a mind obsessed by identity view, possessed by identity view; and he does not understand as it really is the escape from arisen identity view. That identity view of his, having gained strength and being undisciplined, is a lower fetter. He dwells with a mind obsessed by doubt, possessed by doubt; and he does not understand as it really is the escape from arisen doubt. That doubt of his, having gained strength and being undisciplined, is a lower fetter. He dwells with a mind obsessed by adherence to rules and vows, possessed by adherence to rules and vows; and he does not understand as it really is the escape from arisen adherence to rules and vows. That adherence to rules and vows of his, having gained strength and being undisciplined, is a lower fetter. He dwells with a mind obsessed by sensual lust, possessed by sensual lust; and he does not understand as it really is the escape from arisen sensual lust. That sensual lust of his, having gained strength and being undisciplined, is a lower fetter. He dwells with a mind obsessed by ill will, possessed by ill will; and he does not understand as it really is the escape from arisen ill will. That ill will of his, having gained strength and being undisciplined, is a lower fetter.

131. "But Ānanda, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not dwell with a mind obsessed by identity view, not possessed by identity view; and he understands as it really is the escape from arisen identity view. That identity view of his is abandoned together with its underlying tendency. He does not dwell with a mind obsessed by doubt, not possessed by doubt; and he understands as it really is the escape from arisen doubt. That doubt of his is abandoned together with its underlying tendency. He does not dwell with a mind obsessed by adherence to rules and vows, not possessed by adherence to rules and vows; and he understands as it really is the escape from arisen adherence to rules and vows. That adherence to rules and vows of his is abandoned together with its underlying tendency. He does not dwell with a mind obsessed by sensual lust, not possessed by sensual lust; and he understands as it really is the escape from arisen sensual lust. That sensual lust of his is abandoned together with its underlying tendency. He does not dwell with a mind obsessed by ill will, not possessed by ill will; and he understands as it really is the escape from arisen ill will. That ill will of his is abandoned together with its underlying tendency.

132. "Ānanda, that without following the path, the way for the abandoning of the five lower fetters, one will know, see, or abandon the five lower fetters - This is not a possible position. Just as, Ānanda, that without cutting through the bark and without cutting through the sapwood of a great standing tree possessing heartwood, there would be cutting of the heartwood - this is not a possible position; even so, Ānanda, that without following the path, the way for the abandoning of the five lower fetters, one will know, see, or abandon the five lower fetters - This is not a possible position.

"But, Ānanda, that by following the path, the way for the abandoning of the five lower fetters, one will know, see, or abandon the five lower fetters - This is indeed a possible position. Just as, Ānanda, that having cut through the bark and having cut through the sapwood of a great standing tree possessing heartwood, there would be cutting of the heartwood - this is indeed a possible position; even so, Ānanda, that by following the path, the way for the abandoning of the five lower fetters, one will know, see, or abandon the five lower fetters - This is indeed a possible position. Just as, Ānanda, the River Ganges is full of water up to the brim, so full that crows could drink from it. Then a weak person would come - 'I will cut across the stream of the River Ganges with my arms and reach the far shore safely'; he would not be able to cut across the stream of the River Ganges with his arms and reach the far shore safely. Even so, Ānanda, when the Teaching for the cessation of identity is being taught to some, their mind does not launch out, does not become confident, does not become steady, is not liberated; they should be seen as like that weak person. Just as, Ānanda, the River Ganges is full of water up to the brim, so full that crows could drink from it. Then a strong person would come - 'I will cut across the stream of the River Ganges with my arms and reach the far shore safely'; he would be able to cut across the stream of the River Ganges with his arms and reach the far shore safely. Even so, Ānanda, when the Teaching for the cessation of identity is being taught to some, their mind launches out, becomes confident, becomes steady, is liberated; they should be seen as like that strong person.

133. "And what, Ānanda, is the path, what is the way for the abandoning of the five lower fetters? Here, Ānanda, a monk, with seclusion from acquisitions, with the abandoning of unwholesome states, with the complete tranquillization of bodily inertia, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those states. Having turned his mind away from those states, he directs his mind to the Deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints; if he does not attain the destruction of the taints, then with that very delight in the Teaching, with that delight in the Teaching, with the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This too, Ānanda, is the path, this is the way for the abandoning of the five lower fetters.

"And furthermore, Ānanda, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption. He contemplates whatever exists therein of form, feeling, perception, formations, and consciousness... is of a nature not to return from that world. This too, Ānanda, is the path, this is the way for the abandoning of the five lower fetters.

"And furthermore, Ānanda, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. He contemplates whatever exists therein of feeling, perception, formations, and consciousness... etc... is of a nature not to return from that world. This too, Ānanda, is the path, this is the way for the abandoning of the five lower fetters.

"And furthermore, Ānanda, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. He contemplates whatever exists therein of feeling, perception, formations, and consciousness... etc... is of a nature not to return from that world. This too, Ānanda, is the path, this is the way for the abandoning of the five lower fetters.

"And furthermore, Ānanda, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. He contemplates whatever exists therein of feeling, perception, formations, and consciousness... etc... is of a nature not to return from that world. This too, Ānanda, is the path, this is the way for the abandoning of the five lower fetters.

"If this, Venerable Sir, is the path, this is the way for the abandoning of the five lower fetters, then why are some monks here liberated by mind and some monks liberated by wisdom?" "Here indeed, Ānanda, I speak of the difference in faculties."

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

The Greater Discourse to Mālukyaputta is concluded as the fourth.

5. The Discourse to Bhaddāli

134. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I eat at a single sitting; Monks, eating at a single sitting, I perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Come, monks, you too eat at a single sitting; Monks, you too, eating at a single sitting, will perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort." When this was said, the Venerable Bhaddāli said this to the Blessed One - "Venerable Sir, I am not able to eat at a single sitting; For, Venerable Sir, if I were to eat at a single sitting, I would have remorse and regret." "Then, Bhaddāli, when you are invited somewhere, having eaten one portion, you may take away another portion and eat it. Even eating in this way, Bhaddāli, you will maintain eating at a single sitting." "Even in this way, Venerable Sir, I am not able to eat; For even eating in this way, Venerable Sir, I would have remorse and regret." Then, when the Blessed One was laying down the training rule and the community of monks was undertaking the training, the Venerable Bhaddāli declared his inability. Then for that entire three months the Venerable Bhaddāli did not present himself before the Blessed One, as one who was not fulfilling the training in the Teacher's Dispensation.

135. Now on that occasion several monks were making robes for the Blessed One - "The Blessed One's robe is finished; after three months he will set out on tour." Then the Venerable Bhaddāli approached those monks; having approached, he exchanged greetings with those monks. After exchanging courteous and cordial greetings, he sat down to one side. When the Venerable Bhaddāli was seated to one side, those monks said this to him - "Friend Bhaddāli, this robe-making for the Blessed One is being done. The Blessed One's robe is finished; after three months he will set out on tour. Please, friend Bhaddāli, attend carefully to this matter, lest it become more difficult for you later." "Yes, friends," the Venerable Bhaddāli replied to those monks 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 Bhaddāli said this to the Blessed One - "A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that when the Blessed One was laying down the training rule and the community of monks was undertaking the training, I declared my inability. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint."

"Indeed, Bhaddāli, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that when I was laying down the training rule and the community of monks was undertaking the training, you declared your inability. You did not consider this occasion, Bhaddāli - 'The Blessed One is dwelling at Sāvatthī, and the Blessed One will know about me: "The monk named Bhaddāli is one who does not fulfil the training in the Teacher's Dispensation."' This occasion too you did not consider, Bhaddāli. You did not consider this occasion, Bhaddāli - 'Many monks have entered the rains retreat at Sāvatthī, and they too will know about me: "The monk named Bhaddāli is one who does not fulfil the training in the Teacher's Dispensation."' This occasion too you did not consider, Bhaddāli. You did not consider this occasion, Bhaddāli - 'Many nuns have entered the rains retreat at Sāvatthī, and they too will know about me: "The monk named Bhaddāli is one who does not fulfil the training in the Teacher's Dispensation."' This occasion too you did not consider, Bhaddāli. You did not consider this occasion, Bhaddāli - 'Many male lay followers are dwelling at Sāvatthī, and they too will know about me: "The monk named Bhaddāli is one who does not fulfil the training in the Teacher's Dispensation."' This occasion too you did not consider, Bhaddāli. You did not consider this occasion, Bhaddāli - 'Many female lay followers are dwelling at Sāvatthī, and they too will know about me: "The monk named Bhaddāli is one who does not fulfil the training in the Teacher's Dispensation."' This occasion too you did not consider, Bhaddāli. You did not consider this occasion, Bhaddāli - 'Many ascetics and brahmins of other sects have entered the rains retreat at Sāvatthī, and they too will know about me: "The monk named Bhaddāli, a senior monk who is a disciple of the ascetic Gotama, is one who does not fulfil the training in his Dispensation."' This occasion too you did not consider, Bhaddāli."

"A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that when the Blessed One was laying down the training rule and the community of monks was undertaking the training, I declared my inability. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint." "Indeed, Bhaddāli, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that when I was laying down the training rule and the community of monks was undertaking the training, you declared your inability."

136. "What do you think, Bhaddāli, if there were a monk liberated in both respects, and I were to tell him: 'Come, monk, be a bridge across the mud,' would he cross over, or would he adjust his body differently, or would he say 'no'?"

"No, Venerable Sir."

"What do you think, Bhaddāli, if there were a monk liberated by wisdom... a body witness... one attained-to-view... one liberated by faith... a Teaching-follower... a faith-follower, and I were to tell him: 'Come, monk, be a bridge across the mud,' would he cross over, or would he adjust his body differently, or would he say 'no'?"

"No, Venerable Sir."

"What do you think, Bhaddāli, were you at that time one liberated in both respects, or one liberated by wisdom, or a body witness, or one attained-to-view, or one liberated by faith, or a Teaching-follower, or a faith-follower?"

"No, Venerable Sir."

"Were you not at that time empty, hollow, and mistaken, Bhaddāli?"

"Yes, Venerable Sir." "A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that when the Blessed One was laying down the training rule and the community of monks was undertaking the training, I declared my inability. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint." "Indeed, Bhaddāli, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that when I was laying down the training rule and the community of monks was undertaking the training, you declared your inability. But since you, Bhaddāli, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, Bhaddāli, is growth in the noble one's discipline, when one having seen a transgression as a transgression makes amends according to the Teaching and undertakes restraint for the future."

137. "Here, Bhaddāli, a certain monk does not fulfil the training in the Teacher's Dispensation. He thinks thus: 'What if I were to resort 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. Perhaps I might realise for myself through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.' He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. While he lives thus withdrawn, the Teacher criticises him, wise fellow monks who have investigated criticise him, deities criticise him, and he criticises himself. Being criticised by the Teacher, being criticised by wise fellow monks who have investigated, being criticised by deities, and criticising himself, he does not realise through direct knowledge any distinction in knowledge and vision worthy of the noble ones, any superhuman state. What is the reason for this? This is how it is, Bhaddāli, for one who does not fulfil the training in the Teacher's Dispensation.

138. "Here, Bhaddāli, a certain monk fulfils the training in the Teacher's Dispensation. He thinks thus: 'What if I were to resort 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. Perhaps I might realise for myself through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.' He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. While he lives thus withdrawn, the Teacher does not criticise him, wise fellow monks who have investigated do not criticise him, deities do not criticise him, and he does not criticise himself. Not being criticised by the Teacher, not being criticised by wise fellow monks who have investigated, not being criticised by deities, and not criticising himself, he realises through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. What is the reason for this? This is how it is, Bhaddāli, for one who fulfils the training in the Teacher's Dispensation.

139. "And furthermore, Bhaddāli, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. What is the reason for this? This is how it is, Bhaddāli, for one who fulfils the training in the Teacher's Dispensation.

"And furthermore, Bhaddāli, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. What is the reason for this? This is how it is, Bhaddāli, for one who fulfils the training in the Teacher's Dispensation.

"And furthermore, Bhaddāli, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. What is the reason for this? This is how it is, Bhaddāli, for one who fulfils the training in the Teacher's Dispensation.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body...etc... have been reborn in a lower realm, in hell; but these worthy beings who were endowed with good conduct of body...etc... have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human...etc... he understands how beings fare according to their actions. What is the reason for this? This is how it is, Bhaddāli, for one who fulfils the training in the Teacher's Dispensation.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' What is the reason for this? This is how it is, Bhaddāli, for one who fulfils the training in the Teacher's Dispensation."

140. When this was said, the Venerable Bhaddāli said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why they deal forcefully again and again with some monks here? And what, Venerable Sir, is the reason, what is the condition why they do not deal so forcefully again and again with some monks here?" "Here, Bhaddāli, some monk frequently commits offences, is full of offences. When spoken to by the monks, he evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure, does not practice properly, does not humble himself, does not make amends, does not say 'I will do what pleases the Community.' There, Bhaddāli, the monks think thus - 'This monk, friends, frequently commits offences, is full of offences. When spoken to by the monks, he evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure, does not practice properly, does not humble himself, does not make amends, does not say 'I will do what pleases the Community.' It would be good if the venerable ones would examine this monk in such a way that this litigation would not be quickly settled.' Thus, Bhaddāli, the monks examine that monk in such a way that this litigation is not quickly settled.

141. "Here, Bhaddāli, some monk frequently commits offences, is full of offences. When spoken to by the monks, he does not evade the issue by bringing up another, does not lead the discussion astray, does not display anger, hatred and displeasure, practices properly, humbles himself, makes amends, and says 'I will do what pleases the Community.' There, Bhaddāli, the monks think thus - 'This monk, friends, frequently commits offences, is full of offences. When spoken to by the monks, he does not evade the issue by bringing up another, does not lead the discussion astray, does not display anger, hatred and displeasure, practices properly, humbles himself, makes amends, and says 'I will do what pleases the Community.' It would be good if the venerable ones would examine this monk in such a way that this litigation would be quickly settled.' Thus, Bhaddāli, the monks examine that monk in such a way that this litigation is quickly settled.

142. "Here, Bhaddāli, some monk occasionally commits offences, is not full of offences. When spoken to by the monks, he evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure, does not practice properly, does not humble himself, does not make amends, does not say 'I will do what pleases the Community.' There, Bhaddāli, the monks think thus - 'This monk, friends, occasionally commits offences, is not full of offences. When spoken to by the monks, he evades the issue by bringing up another, leads the discussion astray, and displays anger, hatred and displeasure, does not practice properly, does not humble himself, does not make amends, does not say 'I will do what pleases the Community.' It would be good if the venerable ones would examine this monk in such a way that this litigation would not be quickly settled.' Thus, Bhaddāli, the monks examine that monk in such a way that this litigation is not quickly settled.

143. "Here, Bhaddāli, some monk occasionally commits offences, is not full of offences. When spoken to by the monks, he does not evade the issue by bringing up another, does not lead the discussion astray, does not display anger, hatred and displeasure, practices properly, humbles himself, makes amends, and says 'I will do what pleases the Community.' There, Bhaddāli, the monks think thus - 'This monk, friends, occasionally commits offences, is not full of offences. When spoken to by the monks, he does not evade the issue by bringing up another, does not lead the discussion astray, does not display anger, hatred and displeasure, practices properly, humbles himself, makes amends, and says 'I will do what pleases the Community.' It would be good if the venerable ones would examine this monk in such a way that this litigation would be quickly settled.' Thus, Bhaddāli, the monks examine that monk in such a way that this litigation is quickly settled.

144. "Here, Bhaddāli, some monk carries on with mere faith, with mere devotion. There, Bhaddāli, the monks think thus - 'This monk, friends, carries on with mere faith, with mere devotion. If we deal forcefully again and again with this monk - may he not lose even that mere faith, that mere devotion.' Just as, Bhaddāli, if a person had one eye, his friends, ministers, relatives, and blood relations would protect that one eye - 'May he not lose even that one eye'; Even so, Bhaddāli, some monk here carries on with mere faith, with mere devotion. There, Bhaddāli, the monks think thus - 'This monk, friends, carries on with mere faith, with mere devotion. If we deal forcefully again and again with this monk - may he not lose even that mere faith, that mere devotion.' This, Bhaddāli, is the reason, this is the condition why they deal forcefully again and again with some monks here. And this, Bhaddāli, is the reason, this is the condition why they do not deal so forcefully again and again with some monks here."

145. "What, Venerable Sir, is the reason, what is the condition why formerly there were fewer training rules and more monks were established in final knowledge? And what, Venerable Sir, is the reason, what is the condition why now there are more training rules and fewer monks are established in final knowledge?" "This is how it is, Bhaddāli, when beings are deteriorating and the true Teaching is disappearing, there are more training rules and fewer monks are established in final knowledge. The Teacher, Bhaddāli, does not lay down a training rule for disciples so long as certain conditions for taints do not appear in the Community. But when, Bhaddāli, certain conditions for taints appear in the Community, then the Teacher lays down a training rule for disciples for the very purpose of countering those conditions for taints. Certain conditions for taints do not appear in the Community, Bhaddāli, so long as the Community has not attained greatness. But when, Bhaddāli, the Community has attained greatness, then certain conditions for taints appear in the Community. Then the Teacher lays down a training rule for disciples for the very purpose of countering those conditions for taints. Certain conditions for taints do not appear in the Community, Bhaddāli, so long as the Community has not attained the highest gain, the highest fame, great learning, long-standing tradition. But when, Bhaddāli, the Community has attained long-standing tradition, then certain conditions for taints appear in the Community, then the Teacher lays down a training rule for disciples for the very purpose of countering those conditions for taints.

146. "There were few of you at that time, Bhaddāli, when I taught the exposition of the Teaching with the simile of the thoroughbred colt. Do you remember that, Bhaddāli?"

"No, Venerable Sir."

"What do you think, Bhaddāli, is the reason for that?"

"Indeed, Venerable Sir, for a long time I was one who did not fulfil the training in the Teacher's Dispensation."

"No, Bhaddāli, this is not the only cause, the only condition." But, Bhaddāli, having encompassed your mind with my mind, I have known you for a long time - 'This foolish person does not listen to the Teaching when it is being taught by me attentively, applying his mind, directing his whole mind, with eager ear.' But I shall teach you, Bhaddāli, an exposition of the Teaching using the simile of the thoroughbred colt. Listen to it carefully, attend well, I shall speak." "Yes, Venerable Sir," the Venerable Bhaddāli replied to the Blessed One. The Blessed One said this -

147. "Just as, Bhaddāli, a skilled horse trainer, having obtained a good thoroughbred horse, first makes it perform exercises with the bit. While being made to perform exercises with the bit, it shows some contortions, twistings, and trembling, as is natural when being made to perform exercises not done before. Through repeated exercise and gradual exercise, it becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse through repeated exercise and gradual exercise has become quenched in that state, the horse trainer makes it perform further exercises with the yoke. While being made to perform exercises with the yoke, it shows some contortions, twistings, and trembling, as is natural when being made to perform exercises not done before. Through repeated exercise and gradual exercise, it becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse through repeated exercise and gradual exercise has become quenched in that state, the horse trainer makes it perform further exercises in stepping, circling, prancing, galloping, racing, royal qualities, royal lineage, supreme speed, supreme stride, and supreme smoothness. While being made to perform exercises in supreme speed, supreme stride, and supreme smoothness, it shows some contortions, twistings, and trembling, as is natural when being made to perform exercises not done before. Through repeated exercise and gradual exercise, it becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse through repeated exercise and gradual exercise has become quenched in that state, the horse trainer further bestows on it beauty and refreshment. Possessed of these ten factors, Bhaddāli, a good thoroughbred horse is worthy of a king, fit for a king's service, and reckoned as a royal factor itself.

Even so, Bhaddāli, possessed of ten qualities, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What are these ten? Here, Bhaddāli, a monk is endowed with the right view of one beyond training, endowed with the right intention of one beyond training, endowed with the right speech of one beyond training, endowed with the right action of one beyond training, endowed with the right livelihood of one beyond training, endowed with the right effort of one beyond training, endowed with the right mindfulness of one beyond training, endowed with the right concentration of one beyond training, endowed with the right knowledge of one beyond training, endowed with the right liberation of one beyond training - possessed of these ten qualities, Bhaddāli, a monk is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.

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

The Discourse to Bhaddāli is concluded, the fifth.

6. The Discourse on the Simile of the Quail

148. Thus have I heard - On one occasion the Blessed One was dwelling among the Aṅguttarāpans in a market town of the Aṅguttarāpans named Āpaṇa. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Āpaṇa for alms. Having walked for alms in Āpaṇa and returned from his almsround after the meal, he approached a certain woodland grove for the day's abiding. Having entered that woodland grove, he sat down for the day's abiding at the foot of a certain tree. The Venerable Udāyī too, having dressed in the morning and taking his bowl and robe, entered Āpaṇa for alms. Having walked for alms in Āpaṇa and returned from his almsround after the meal, he approached that woodland grove for the day's abiding. Having entered that woodland grove, he sat down for the day's abiding at the foot of a certain tree. Then, as the Venerable Udāyī was alone in seclusion, this reflection arose in his mind - "The Blessed One has indeed removed many painful states from us, brought many pleasant states to us; the Blessed One has indeed removed many unwholesome states from us, brought many wholesome states to us." Then the Venerable Udāyī, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

149. Seated to one side, the Venerable Udāyī said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'The Blessed One has indeed removed many painful states from us, brought many pleasant states to us; the Blessed One has indeed removed many unwholesome states from us, brought many wholesome states to us.' Formerly, Venerable Sir, we used to eat in the evening, in the morning, and at the wrong time during the day. There was a time, Venerable Sir, when the Blessed One addressed the monks: 'Come now, monks, abandon this eating at the wrong time during the day.' Then, Venerable Sir, I felt upset and displeased: 'The Blessed One tells us to abandon even the superior food and drink that faithful householders give us during the day at the wrong time, the Fortunate One tells us to relinquish it.' But we, Venerable Sir, considering our affection, reverence, sense of shame, and fear of wrongdoing towards the Blessed One, abandoned that eating at the wrong time during the day. Then we, Venerable Sir, ate only in the evening and in the morning. There was a time, Venerable Sir, when the Blessed One addressed the monks: 'Come now, monks, abandon this eating at the wrong time during the night.' Then, Venerable Sir, I felt upset and displeased: 'The Blessed One tells us to abandon even what is considered the more superior of these two meals, the Fortunate One tells us to relinquish it.' Formerly, Venerable Sir, a certain person, having received curry during the day, said: 'Come, put this aside, we will all eat it together in the evening.' Venerable Sir, whatever preparations of food there are, all are done at night, few during the day. But we, Venerable Sir, considering our affection, reverence, sense of shame, and fear of wrongdoing towards the Blessed One, abandoned that eating at the wrong time during the night. Formerly, Venerable Sir, monks walking for alms in the darkness of night would enter places lit by moonlight, fall into cesspools, walk into thorny gates, walk onto sleeping cows, meet young men both who had done their deeds and who had not, and women would invite them for immoral purposes. Formerly, Venerable Sir, I was walking for alms in the darkness of night. A certain woman saw me, Venerable Sir, as she was washing a pot by the light of lightning. Seeing me, frightened, she screamed: 'Oh horror! A demon has come to me!' When this was said, Venerable Sir, I said this to that woman: 'Sister, I am not a demon; I am a monk standing for alms.' 'The monk's mother is dead, the monk's father is dead! Better, monk, that your belly be cut open with a sharp cattle-knife than to walk for alms for the sake of your belly in the darkness of night!' Recalling this, Venerable Sir, I thought: 'The Blessed One has indeed removed many painful states from us, brought many pleasant states to us; the Blessed One has indeed removed many unwholesome states from us, brought many wholesome states to us.'"

150. "So too, Udāyi, when I tell some misguided persons 'Abandon this,' they say thus: 'Why does this ascetic make such a fuss about this trifling and insignificant matter?' They do not abandon it, and they show their displeasure towards me. But for those monks who desire the training, Udāyi, that becomes a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log - Just as, Udāyi, a quail bound by a rotting creeper awaits there either slaughter or bondage or death. If someone, Udāyi, were to say: 'That by which the quail is bound with a rotting creeper and awaits there either slaughter or bondage or death - that is for her a weak bond, a feeble bond, a rotting bond, an insubstantial bond'; would he be speaking rightly, Udāyi?" "No, Venerable Sir. That by which, Venerable Sir, the quail is bound with a rotting creeper and awaits there either slaughter or bondage or death - that is for her a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log." "So too, Udāyi, when I tell some misguided persons 'Abandon this,' they say thus: 'Why does this ascetic make such a fuss about this trifling and insignificant matter?' They do not abandon it, and they show their displeasure towards me. But for those monks who desire the training, Udāyi, that becomes a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log."

151. "Here, Udāyi, when I tell some clansmen 'Abandon this,' they say thus: 'Why should we abandon this trifling and insignificant matter which the Blessed One tells us to abandon, which the Fortunate One tells us to relinquish?' They abandon that and do not create displeasure towards me. And those monks who desire the training, having abandoned that, live at ease, with lowered pride, subsisting on what others give, with minds like wild deer. For them, Udāyi, that becomes a weak bond, a feeble bond, a rotting bond, an insubstantial bond - just as, Udāyi, when a king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle, bound with strong leather bonds, by merely flexing its body a little, breaks and shatters those bonds and goes wherever it wants. If someone, Udāyi, were to say: 'Those strong leather bonds by which that king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle was bound, which it broke and shattered by merely flexing its body a little and went wherever it wanted - that is for it a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log'; would he be speaking rightly, Udāyi?" "No, Venerable Sir. Those strong leather bonds, Venerable Sir, by which that king's bull elephant with tusks as long as chariot poles, full-grown, well-bred, accustomed to battle was bound, which it broke and shattered by merely flexing its body a little and went wherever it wanted - that is for it a weak bond...etc... an insubstantial bond." "So too, Udāyi, when I tell some clansmen 'Abandon this,' they say thus: 'Why should we abandon this trifling and insignificant matter which the Blessed One tells us to abandon, which the Fortunate One tells us to relinquish?' They abandon that and do not create displeasure towards me. And those monks who desire the training, having abandoned that, live at ease, with lowered pride, subsisting on what others give, with minds like wild deer. For them, Udāyi, that becomes a weak bond, a feeble bond, a rotting bond, an insubstantial bond."

152. "Suppose, Udāyi, there was a poor, destitute, and needy person; he would have a small dilapidated house letting in the crows, not of the best kind, a dilapidated bed not of the best kind, a grain store in a pot not of the best kind, and a wife not of the best kind. He would see a monk in a monastery with clean hands and feet, having eaten delicious food, sitting in the cool shade, devoted to the higher mind. He would think thus - 'Indeed the ascetic life is pleasant! Indeed the ascetic life is healthy! What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' He would not be able to abandon his small dilapidated house letting in the crows, not of the best kind, abandon his dilapidated bed not of the best kind, abandon his grain store in a pot not of the best kind, abandon his wife not of the best kind, shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness. If someone, Udāyi, were to say: 'Those bonds by which that person is bound, unable to abandon his small dilapidated house letting in the crows, not of the best kind, abandon his dilapidated bed not of the best kind, abandon his grain store in a pot not of the best kind, abandon his wife not of the best kind, shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness; that is for him a weak bond, a feeble bond, a rotting bond, an insubstantial bond'; would he be speaking rightly, Udāyi?" "No, Venerable Sir. Those bonds, Venerable Sir, by which that person is bound, unable to abandon his small dilapidated house letting in the crows, not of the best kind, abandon his dilapidated bed not of the best kind, abandon his grain store in a pot not of the best kind, abandon his wife not of the best kind, shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness; that is for him a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log." "So too, Udāyi, when I tell some misguided persons 'Abandon this,' they say thus: 'Why does this ascetic make such a fuss about this trifling and insignificant matter?' They do not abandon it, and they show their displeasure towards me. But for those monks who desire the training, Udāyi, that becomes a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log."

153. "Just as, Udāyi, a householder or a householder's son who is rich, of great wealth, of great property, with many heaps of gold, many heaps of grain, many fields, many lands, many wives, many male slaves, many female slaves; he would see a monk in a monastery with clean hands and feet, having eaten delicious food, sitting in the cool shade, devoted to the higher mind. He would think thus - 'Indeed the ascetic life is pleasant! Indeed the ascetic life is healthy! What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' He would be able to abandon many heaps of gold, abandon many heaps of grain, abandon many fields, abandon many lands, abandon many wives, abandon many male slaves, abandon many female slaves, shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness. If someone, Udāyi, were to say: 'Those bonds by which that householder or householder's son is bound, yet is able to abandon many heaps of gold, abandon many heaps of grain, abandon many fields, abandon many lands, abandon many wives, abandon many male slaves, abandon many female slaves, shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness - that is for him a strong bond, a firm bond, a solid bond, an unrotting bond, a thick log'; would he be speaking rightly, Udāyi?" "No, Venerable Sir. Those bonds, Venerable Sir, by which that householder or householder's son is bound, yet is able to abandon many heaps of gold, abandon many heaps of grain, abandon many fields, abandon many lands, abandon many wives, abandon many male slaves, abandon many female slaves, shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness; that is for him a weak bond, a feeble bond, a rotting bond, an insubstantial bond." "So too, Udāyi, when I tell some clansmen 'Abandon this,' they say thus: 'Why should we abandon this trifling and insignificant matter which the Blessed One tells us to abandon, which the Fortunate One tells us to relinquish?' They abandon that and do not create displeasure towards me. And those monks who desire the training, having abandoned that, live at ease, with lowered pride, subsisting on what others give, with minds like wild deer. For them, Udāyi, that becomes a weak bond, a feeble bond, a rotting bond, an insubstantial bond."

154. "Udāyi, these four individuals exist and are found in the world. Which four? Here, Udāyi, a certain individual is practising for the abandoning of acquisitions, for the relinquishment of acquisitions. While they are practising for the abandoning of acquisitions, for the relinquishment of acquisitions, thoughts and intentions connected with acquisitions assail them. They tolerate them, do not abandon them, do not dispel them, do not put an end to them, do not obliterate them. I say, Udāyi, this individual is 'fettered', not 'unfettered'. What is the reason for this? Because I have understood the difference in faculties in this individual.

"Here again, Udāyi, a certain individual is practising for the abandoning of acquisitions, for the relinquishment of acquisitions. While they are practising for the abandoning of acquisitions, for the relinquishment of acquisitions, occasionally due to forgetfulness, thoughts and intentions connected with acquisitions assail them; slow, Udāyi, is the arising of mindfulness. Then they quickly abandon them, dispel them, put an end to them, and obliterate them. Suppose, Udāyi, a person were to drop two or three drops of water onto an iron pan heated for a day; slow, Udāyi, is the falling of the water drops. Yet they would quickly come to destruction and exhaustion. Even so, Udāyi, a certain individual is practising for the abandoning of acquisitions, for the relinquishment of acquisitions. While they are practising for the abandoning of acquisitions, for the relinquishment of acquisitions, occasionally due to forgetfulness, thoughts and intentions connected with acquisitions assail them; slow, Udāyi, is the arising of mindfulness. Then they quickly abandon them, dispel them, put an end to them, and obliterate them. I say, Udāyi, this individual is 'fettered', not 'unfettered'. What is the reason for this? Because I have understood the difference in faculties in this individual.

"Here again, Udāyi, a certain individual 'acquisition is the root of suffering' - having understood thus, one becomes without acquisition, liberated through the extinction of acquisition. I say, Udāyi, this individual is 'unfettered', not 'fettered'. What is the reason for this? Because I have understood the difference in faculties in this individual. These four individuals, Udāyi, exist and are found in the world.

155. "These, Udāyi, are the five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, Udāyi, are the five cords of sensual pleasure. Whatever pleasure and joy, Udāyi, arise dependent on these five cords of sensual pleasure, this is called sensual happiness, filthy happiness, worldling's happiness, ignoble happiness; it should not be pursued, not be developed, not be cultivated; 'This pleasure should be feared', I say.

156. "Here, Udāyi, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption, with the subsiding of thought and examination... enters and dwells in the second meditative absorption, with the fading away of rapture... enters and dwells in the third meditative absorption, with the abandoning of pleasure... enters and dwells in the fourth meditative absorption. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of enlightenment; it should be pursued, developed, and cultivated; 'This pleasure should not be feared', I say.

"Here, Udāyi, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption; this, Udāyi, I say is perturbable. And what therein is perturbable? Whatever thought and examination are therein unceased, this therein is perturbable. Here, Udāyi, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption; this too, Udāyi, I say is perturbable. And what therein is perturbable? Whatever rapture and happiness are therein unceased, this therein is perturbable. Here, Udāyi, with the fading away of rapture... etc... enters and dwells in the third meditative absorption; this too, Udāyi, I say is perturbable. And what therein is perturbable? Whatever equanimous happiness is therein unceased, this therein is perturbable. Here, Udāyi, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption; this, Udāyi, I say is imperturbable.

"Here, Udāyi, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption; this, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the subsiding of thought and examination... enters and dwells in the second meditative absorption, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the fading away of rapture... enters and dwells in the third meditative absorption, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the abandoning of pleasure... enters and dwells in the fourth meditative absorption, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception, this is its transcendence; this too, Udāyi, I say is 'not enough', I say 'abandon it', I say 'transcend it'. And what is its transcendence? Here, Udāyi, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling, this is its transcendence; thus, Udāyi, I speak of the abandoning even of the base of neither-perception-nor-non-perception. "Do you see, Udāyi, any fetter, subtle or gross, of which I do not speak of its abandoning?" "No, Venerable Sir."

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

The Discourse on the Quail Simile is concluded as the sixth.

7. The Discourse at Cātumā

157. Thus have I heard - On one occasion the Blessed One was dwelling at Cātumā in the Mango Grove. Now on that occasion about five hundred monks headed by Sāriputta and Moggallāna had arrived at Cātumā to see the Blessed One. And while those visiting monks were exchanging greetings with the resident monks and preparing their lodgings and putting away their bowls and robes, they were very loud and noisy. Then the Blessed One addressed the Venerable Ānanda: "Who, Ānanda, are making this loud noise, this great noise? One would think they were fishermen at the fish harvest!" "Venerable Sir, these are about five hundred monks headed by Sāriputta and Moggallāna who have arrived at Cātumā to see the Blessed One. Those visiting monks are very loud and noisy while exchanging greetings with the resident monks and preparing their lodgings and putting away their bowls and robes." "Then, Ānanda, address those monks in my name: 'The Teacher calls you, Venerables.'" "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls you, Venerables." "Yes, friend," those monks replied to the Venerable Ānanda and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those monks were seated to one side, the Blessed One said this: "Why, monks, are you making this loud noise, this great noise? One would think you were fishermen at the fish harvest!" "Venerable Sir, these are about five hundred monks headed by Sāriputta and Moggallāna who have arrived at Cātumā to see the Blessed One. Those visiting monks are very loud and noisy while exchanging greetings with the resident monks and preparing their lodgings and putting away their bowls and robes." "Go, monks, I dismiss you. You are not to stay in my presence." "Yes, Venerable Sir," those monks replied to the Blessed One and, having risen from their seats, paid homage to the Blessed One, circumambulated him, put their lodgings in order, took their bowls and robes, and departed.

158. Now on that occasion the Sakyans of Cātumā had gathered in their assembly hall on some business. The Sakyans of Cātumā saw those monks coming from afar; having seen them, they approached those monks; having approached, they said this to those monks - "Well now, where are you venerable ones going?" "Friends, the Community of monks has been dismissed by the Blessed One." "Then, venerable ones, please sit down for a moment; perhaps we might be able to restore the Blessed One's confidence." "Yes, friends," those monks replied to the Sakyans of Cātumā. Then the Sakyans of Cātumā approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Sakyans of Cātumā said this to the Blessed One - "May the Blessed One, Venerable Sir, welcome the Community of monks; may the Blessed One, Venerable Sir, greet the Community of monks. Just as, Venerable Sir, the Blessed One has previously helped the Community of monks, even so let the Blessed One help the Community of monks now. There are here, Venerable Sir, monks who are new, recently gone forth, newly come to this Teaching and Discipline. Not getting to see the Blessed One, there might be for them a change, there might be an alteration. Just as, Venerable Sir, when young seeds do not get water, there might be a change, there might be an alteration; even so, Venerable Sir, there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not getting to see the Blessed One, there might be for them a change, there might be an alteration. Just as, Venerable Sir, when a young calf does not see its mother, there might be a change, there might be an alteration; even so, Venerable Sir, there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not seeing the Blessed One, there might be for them a change, there might be an alteration. May the Blessed One, Venerable Sir, welcome the Community of monks; may the Blessed One, Venerable Sir, greet the Community of monks. Just as, Venerable Sir, the Blessed One has previously helped the Community of monks; even so let the Blessed One help the Community of monks now."

159. Then Brahmā Sahampati, having understood with his own mind the reflection in the Blessed One'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 Blessed One. Then Brahmā Sahampati, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One - "May the Blessed One, Venerable Sir, welcome the Community of monks; may the Blessed One, Venerable Sir, greet the Community of monks. Just as, Venerable Sir, the Blessed One has previously helped the Community of monks; even so let the Blessed One help the Community of monks now. There are here, Venerable Sir, monks who are new, recently gone forth, newly come to this Teaching and Discipline; not getting to see the Blessed One, there might be for them a change, there might be an alteration. Just as, Venerable Sir, when young seeds do not get water, there might be a change, there might be an alteration; even so, Venerable Sir, there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not getting to see the Blessed One, there might be for them a change, there might be an alteration. Just as, Venerable Sir, when a young calf does not see its mother, there might be a change, there might be an alteration; even so, Venerable Sir, there are here monks who are new, recently gone forth, newly come to this Teaching and Discipline; not seeing the Blessed One, there might be for them a change, there might be an alteration. May the Blessed One, Venerable Sir, welcome the Community of monks; may the Blessed One, Venerable Sir, greet the Community of monks. Just as, Venerable Sir, the Blessed One has previously helped the Community of monks; even so let the Blessed One help the Community of monks now."

160. The Sakyans of Cātumā and Brahmā Sahampati succeeded in inspiring confidence in the Blessed One through the simile of seeds and the simile of saplings. Then the Venerable Mahāmoggallāna addressed the monks - "Rise, friends, take your bowls and robes. The Blessed One has been inspired with confidence by the Sakyans of Cātumā and Brahmā Sahampati through the simile of seeds and the simile of saplings." "Yes, friend," those monks replied to the Venerable Mahāmoggallāna and, having risen from their seats, taking their bowls and robes, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When the Venerable Sāriputta was seated to one side, the Blessed One said this to him - "What did you think, Sāriputta, when I dismissed the community of monks?" "Venerable Sir, this is what I thought: 'The Blessed One has dismissed the community of monks. Now the Blessed One will dwell at ease, devoted to pleasant dwelling in this very life, and we too will now dwell at ease, devoted to pleasant dwelling in this very life.'" "Wait, Sāriputta, wait, Sāriputta, for such pleasant dwelling in this very life." Then the Blessed One addressed the Venerable Mahāmoggallāna: "What did you think, Moggallāna, when I dismissed the community of monks?" "Venerable Sir, this is what I thought: 'The Blessed One has dismissed the community of monks. Now the Blessed One will dwell at ease, devoted to pleasant dwelling in this very life, and now the Venerable Sāriputta and I will lead the community of monks.'" "Good, good, Moggallāna! For either I, Moggallāna, or Sāriputta and Moggallāna should lead the community of monks."

161. Then the Blessed One addressed the monks - "Monks, these four perils are to be expected by one who enters the water. What are the four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of sharks - Monks, these four perils are to be expected by one who enters the water. Even so, monks, these four perils are to be expected by some person who has gone forth from home into homelessness in this Teaching and discipline. What are the four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of sharks.

162. "And what, monks, is the peril of waves? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' When he has thus gone forth, his fellow monks exhort and instruct him: 'You should go forward thus, you should return thus, you should look ahead thus, you should look aside thus, you should bend thus, you should stretch thus, you should wear your robes and bowl thus.' He thinks thus: 'Formerly, when we were householders, we exhorted and instructed others. But these seem to be like our children, seem to be like our grandchildren, and they think they should exhort and instruct us.' He rejects the training and returns to what is inferior. This, monks, is called one who, frightened by the peril of waves, has rejected the training and returned to what is inferior. 'Peril of waves', monks, is a designation for anger and despair.

163. "And what, monks, is the peril of crocodiles? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' When he has thus gone forth, his fellow monks exhort and instruct him: 'This you may eat, this you may not eat; This you may consume, this you may not consume; This you may taste, this you may not taste; This you may drink, this you may not drink; You may eat what is allowable, you may not eat what is not allowable; You may consume what is allowable, you may not consume what is not allowable; You may taste what is allowable, you may not taste what is not allowable; You may drink what is allowable, you may not drink what is not allowable; You may eat at the right time, you may not eat at the wrong time; You may consume at the right time, you may not consume at the wrong time; You may taste at the right time, you may not taste at the wrong time; You may drink at the right time, you may not drink at the wrong time.' He thinks thus: 'Formerly, when we were householders, we ate what we wished to eat and did not eat what we did not wish to eat; We consumed what we wished to consume and did not consume what we did not wish to consume; We tasted what we wished to taste and did not taste what we did not wish to taste; We drank what we wished to drink and did not drink what we did not wish to drink; We ate both what was allowable and what was not allowable; We consumed both what was allowable and what was not allowable; We tasted both what was allowable and what was not allowable; We drank both what was allowable and what was not allowable; We ate both at the right time and at the wrong time; We consumed both at the right time and at the wrong time; We tasted both at the right time and at the wrong time; We drank both at the right time and at the wrong time. When faithful householders give us superior food and drink during the day at the wrong time, they seem to be putting a muzzle on our mouths.' He rejects the training and returns to what is inferior. This, monks, is called one who, frightened by the peril of crocodiles, has rejected the training and returned to what is inferior. 'Peril of crocodiles', monks, is a designation for gluttony.

164. "And what, monks, is the peril of whirlpools? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, having dressed in the morning and taking his bowl and robe, he enters a village or town for alms. With body unguarded, with speech unguarded, with mindfulness not established, with faculties unrestrained, he sees there a householder or a householder's son, endowed and furnished with the five cords of sensual pleasure, enjoying himself. He thinks thus: 'Formerly, when we were householders, we lived endowed and furnished with the five cords of sensual pleasure. There is wealth in my family. It is possible to enjoy wealth and make merit.' He rejects the training and returns to what is inferior. This, monks, is called one who, frightened by the peril of whirlpools, has rejected the training and returned to what is inferior. 'Peril of whirlpools', monks, this is a designation for the five cords of sensual pleasure.

165. "And what, monks, is the peril of alligators? Here, monks, some clansman goes forth from home into homelessness out of faith - 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' Having thus gone forth, having dressed in the morning and taking his bowl and robe, he enters a village or town for alms. With body unguarded, with speech unguarded, with mindfulness not established, with faculties unrestrained, he sees there a woman who is badly dressed or badly robed. Having seen that woman who is badly dressed or badly robed, lust corrupts his mind. With mind corrupted by lust, he rejects the training and returns to what is inferior. This, monks, is called one who, frightened by the peril of alligators, has rejected the training and returned to what is inferior. 'Peril of alligators', monks, is a designation for womankind. Monks, these four perils are to be expected by some person who has gone forth from home into homelessness in this Teaching and discipline."

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

The Discourse at Cātumā is concluded as the seventh.

8. The Discourse at Naḷakapāna

166. Thus have I heard - On one occasion the Blessed One was dwelling among the Kosalans at Naḷakapāna in the Palāsa Grove. Now on that occasion several well-known and distinguished clansmen had gone forth from the household life into homelessness out of faith in the Blessed One - the Venerable Anuruddha, the Venerable Bhaddiya, the Venerable Kimila, the Venerable Bhagu, the Venerable Koṇḍañña, the Venerable Revata, the Venerable Ānanda, and other well-known and distinguished clansmen. Now on that occasion the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One addressed the monks with reference to those clansmen: "Monks, those clansmen who have gone forth from the household life into homelessness out of faith in me - are those monks delighting in the holy life?" When this was said, those monks were silent. For a second time, the Blessed One addressed the monks with reference to those clansmen: "Monks, those clansmen who have gone forth from the household life into homelessness out of faith in me - are those monks delighting in the holy life?" For a second time, those monks were silent. For a third time, the Blessed One addressed the monks with reference to those clansmen: "Monks, those clansmen who have gone forth from the household life into homelessness out of faith in me - are those monks delighting in the holy life?" For the third time, those monks were silent.

167. Then this occurred to the Blessed One - "What if I were to question those clansmen!" Then the Blessed One addressed the Venerable Anuruddha: "Are you, Anuruddhas, delighting in the holy life?" "Indeed, Venerable Sir, we are delighting in the holy life." "Excellent, excellent, Anuruddhas! This is fitting for you, Anuruddhas, clansmen who have gone forth from home into homelessness out of faith, that you should delight in the holy life. Instead of enjoying sensual pleasures while you, Anuruddhas, are endowed with the blessing of youth, in the prime of life, black-haired, you have gone forth from home into homelessness while endowed with the blessing of youth, in the prime of life, black-haired. And you, Anuruddhas, have not gone forth from home into homelessness being driven by kings, nor being driven by thieves, nor because of debt, nor because of fear, nor because of loss of livelihood. But rather thinking: 'I am afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am afflicted by suffering, beset by suffering; Oh, that the end of this entire mass of suffering might be discerned!' - have you not, Anuruddhas, gone forth from home into homelessness out of such faith?" "Yes, Venerable Sir." "And what should be done by a clansman who has thus gone forth, Anuruddhas? When, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he does not attain rapture and happiness or something more peaceful than that, then covetousness obsesses his mind and persists, ill will obsesses his mind and persists, sloth and torpor obsess his mind and persist, restlessness and remorse obsess his mind and persist, doubt obsesses his mind and persists, discontent obsesses his mind and persists, lethargy obsesses his mind and persists. When secluded from sensual pleasures, secluded from unwholesome states, he does not attain rapture and happiness or something more peaceful than that.

When, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he attains rapture and happiness or something more peaceful than that, then covetousness does not obsess his mind and persist, ill will does not obsess his mind and persist, sloth and torpor do not obsess his mind and persist, restlessness and remorse do not obsess his mind and persist, doubt does not obsess his mind and persist, discontent does not obsess his mind and persist, lethargy does not obsess his mind and persist. When, Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, he attains rapture and happiness or something more peaceful than that.

168. "What do you think of me, Anuruddhas - 'The taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future, are not abandoned in the Truth Finder; therefore the Truth Finder engages in one thing after consideration, endures one thing after consideration, avoids one thing after consideration, dispels one thing after consideration'?" "Venerable Sir, we do not think of the Blessed One thus - 'The taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future, are not abandoned in the Truth Finder; therefore the Truth Finder engages in one thing after consideration, endures one thing after consideration, avoids one thing after consideration, dispels one thing after consideration.' Rather, Venerable Sir, we think of the Blessed One thus - 'The taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future, are abandoned in the Truth Finder; therefore the Truth Finder engages in one thing after consideration, endures one thing after consideration, avoids one thing after consideration, dispels one thing after consideration.'" "Excellent, excellent, Anuruddhas! In the Truth Finder, Anuruddhas, the taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future, are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Just as, Anuruddhas, a palm tree with its crown cut off is incapable of further increase; even so, Anuruddhas, in the Truth Finder the taints that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future, are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising; therefore the Truth Finder engages in one thing after consideration, endures one thing after consideration, avoids one thing after consideration, dispels one thing after consideration."

"What do you think, Anuruddhas, seeing what purpose does the Truth Finder declare the rebirth of disciples who have died and passed away - "That one has been reborn there; that one has been reborn there?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it." "Anuruddhas, the Truth Finder does not declare the rebirth of disciples who have died and passed away - 'That one has been reborn there, that one has been reborn there' - for the purpose of deceiving people, or flattering people, or for the sake of gain, honour and praise, or with the thought 'Let people know me thus.' 'That one has been reborn there, that one has been reborn there.' But there are, Anuruddhas, clansmen with faith, with great inspiration and great joy. Having heard that, they direct their minds to such a state. That, Anuruddhas, leads to their welfare and happiness for a long time."

169. "Here, Anuruddha, a monk hears: 'The monk named so-and-so has died; the Blessed One has declared of him: He was established in final knowledge.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities, such his wisdom, such his dwelling, such was his liberation.' Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a monk dwells in comfort.

"Here, Anuruddha, a monk hears: 'The monk named so-and-so has died; the Blessed One has declared of him: with the utter destruction of the five lower fetters, he became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities...etc... such his wisdom... such their dwelling... such was his liberation.' Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a monk dwells in comfort.

"Here, Anuruddha, a monk hears: 'The monk named so-and-so has died; the Blessed One has declared of him: with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he will become a once-returner, coming back to this world only once more to make an end of suffering.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities...etc... such his wisdom... such their dwelling... such was his liberation.' Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a monk dwells in comfort.

"Here, Anuruddha, a monk hears: 'The monk named so-and-so has died; the Blessed One has declared of him: with the utter destruction of three fetters, he has become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities...etc... such his wisdom... such their dwelling... such was his liberation.' Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a monk dwells in comfort.

170. "Here, Anuruddha, a nun hears: 'The nun named so-and-so has died; she has been declared by the Blessed One: He was established in final knowledge.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities, such her wisdom, such her dwelling, such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a nun dwells in comfort.

"Here, Anuruddha, a nun hears: 'The nun named so-and-so has died; she has been declared by the Blessed One: with the utter destruction of the five lower fetters, she became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities...etc... such their wisdom... such her dwelling... such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a nun dwells in comfort.

"Here, Anuruddha, a nun hears: 'The nun named so-and-so has died; she has been declared by the Blessed One: with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, she will become a once-returner, coming back to this world only once more to make an end of suffering.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities...etc... such their wisdom... such her dwelling... such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a nun dwells in comfort.

"Here, Anuruddha, a nun hears: 'The nun named so-and-so has died; she has been declared by the Blessed One: with the utter destruction of three fetters, she has become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities... such their wisdom... such her dwelling... such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a nun dwells in comfort.

171. "Here, Anuruddha, a male lay follower hears: 'The male lay follower named so-and-so has died; the Blessed One has declared of him: with the utter destruction of the five lower fetters, he became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities, such his wisdom, such his dwelling, such was his liberation.' Recollecting his faith, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a male lay follower dwells in comfort.

"Here, Anuruddha, a male lay follower hears: 'The male lay follower named so-and-so has died; the Blessed One has declared of him: with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he will become a once-returner, coming back to this world only once more to make an end of suffering.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities... such his wisdom... such their dwelling... such was his liberation.' Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a male lay follower dwells in comfort.

"Here, Anuruddha, a male lay follower hears: 'The male lay follower named so-and-so has died; the Blessed One has declared of him: with the utter destruction of three fetters, he has become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' And that venerable one was either seen by him personally or heard through oral tradition: 'Such was the virtue of that venerable one, such were his qualities...etc... such his wisdom... such their dwelling... such was his liberation.' Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to that purpose. In this way too, Anuruddha, a male lay follower dwells in comfort.

172. "Here, Anuruddha, a female lay follower hears: 'The female lay follower named so-and-so has died; she has been declared by the Blessed One: with the utter destruction of the five lower fetters, she became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities... such their wisdom... such her dwelling... such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a female lay follower dwells in comfort.

"Here, Anuruddha, a female lay follower hears: 'The female lay follower named so-and-so has died; she has been declared by the Blessed One: with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, she will become a once-returner, coming back to this world only once more to make an end of suffering.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities... such their wisdom... such her dwelling... such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a female lay follower dwells in comfort.

"Here, Anuruddha, a female lay follower hears: 'The female lay follower named so-and-so has died; she has been declared by the Blessed One: with the utter destruction of three fetters, she has become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' And that sister was either seen by her personally or heard through oral tradition: 'Such was the virtue of that sister, such were her qualities, such her wisdom, such her dwelling, such was her liberation.' Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to that purpose. In this way too, Anuruddha, a female lay follower dwells in comfort.

"Thus, Anuruddha, the Truth Finder does not declare the rebirth of disciples who have died and passed away for the purpose of deceiving people, or flattering people, or for the sake of gain, honour and praise, or with the thought 'Let people know me thus.' 'That one has been reborn there, that one has been reborn there.' But there are, Anuruddhas, clansmen with faith, with great inspiration and great joy. Having heard that, they direct their minds to such a state. That, Anuruddhas, leads to their welfare and happiness for a long time."

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

The Discourse at Naḷakapāna, the eighth, is concluded.

9. The Discourse on Goliyāni

173. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion a monk named Goliyāni, who was a forest-dweller of rough conduct, had come into the midst of the Community on some business. There the Venerable Sāriputta addressed the monks with reference to the monk Goliyāni:

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should be reverential and deferential towards his fellow monks. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and is without reverence and deference towards his fellow monks, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when he is without reverence and deference towards his fellow monks?' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should be reverential and deferential towards his fellow monks.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should be skilled regarding seats - 'Thus I will not sit crowding in with elder monks, nor will I deny seats to new monks.' Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and is not skilled regarding seats, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is not skilled regarding seats?' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should be skilled regarding seats.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should know the proper conduct. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and does not know proper conduct, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one does not even know proper conduct?' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should know proper conduct.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should not enter the village too early nor return too late. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and enters the village too early and returns too late, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one enters the village too early and returns too late?' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should not enter the village too early nor return too late.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should not make a habit of visiting families before and after the meal. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and makes a habit of visiting families before and after the meal, there will be those who say: 'When this venerable forest-dweller was living his free life alone in the forest, he must have cultivated the habit of roaming at improper times, and now that he has come to the Community he continues with that habit' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should not make a habit of visiting families before and after the meal.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should be unexcited and composed. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and is restless and fidgety, there will be those who say: 'When this venerable forest-dweller was living his free life alone in the forest, he must have cultivated restlessness and fidgetiness, and now that he has come to the Community he continues with that habit' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should be unrestless and unfidgety.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should not be talkative nor loose in speech. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and is talkative and loose in speech, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is talkative and loose in speech?' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should not be talkative nor loose in speech.

"Friends, when a forest-dwelling monk has come to the Community and is living with the Community, he should be easy to admonish and have good friends. Friends, if a forest-dwelling monk has come to the Community and is living with the Community, and is difficult to admonish and has evil friends, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is difficult to admonish and has evil friends?' - there will be those who say this. Therefore, when a forest-dwelling monk has come to the Community and is living with the Community, he should be easy to admonish and have good friends.

"Friends, when a forest-dwelling monk should be guarded in the doors of his faculties. Friends, if a forest-dwelling monk is unguarded in the doors of his faculties, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is unguarded in the doors of his faculties?' - there will be those who say this. Therefore, when a forest-dwelling monk should be guarded in the doors of his faculties.

"Friends, a forest-dwelling monk should be moderate in eating. Friends, if a forest-dwelling monk is not moderate in eating, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is not moderate in eating?' - there will be those who say this. Therefore, a forest-dwelling monk should be moderate in eating.

"Friends, a forest-dwelling monk should be devoted to wakefulness. Friends, if a forest-dwelling monk is not devoted to wakefulness, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is not devoted to wakefulness?' - there will be those who say this. Therefore, a forest-dwelling monk should be devoted to wakefulness.

"Friends, a forest-dwelling monk should be energetic. Friends, if a forest-dwelling monk is lazy, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is lazy?' - there will be those who say this. Therefore, a forest-dwelling monk should be energetic.

"Friends, a forest-dwelling monk should be mindful. Friends, if a forest-dwelling monk is unmindful, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is unmindful?' - there will be those who say this. Therefore, a forest-dwelling monk should be mindful.

"Friends, a forest-dwelling monk should be concentrated. Friends, if a forest-dwelling monk is not concentrated, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is not concentrated?' - there will be those who say this. Therefore, a forest-dwelling monk should be concentrated.

"Friends, a forest-dwelling monk should be wise. Friends, if a forest-dwelling monk is unwise, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one is unwise?' - there will be those who say this. Therefore, a forest-dwelling monk should be wise.

"Friends, a forest-dwelling monk should make an effort in the higher teaching and the higher discipline. Friends, there will be those who question a forest-dwelling monk about the higher teaching and the higher discipline. Friends, if a forest-dwelling monk, when questioned about the higher teaching and the higher discipline, cannot answer, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one, when questioned about the higher teaching and the higher discipline, cannot answer?' - there will be those who say this. Therefore, a forest-dwelling monk should make an effort in the higher teaching and the higher discipline.

"Friends, a forest-dwelling monk should make an effort in those peaceful deliverances that are formless, transcending form. Friends, there will be those who question a forest-dwelling monk about those peaceful deliverances that are formless, transcending form. Friends, if a forest-dwelling monk, when questioned about those peaceful deliverances that are formless, transcending form, cannot answer, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one, when questioned about those peaceful deliverances that are formless, transcending form, cannot answer?' - there will be those who say this. Therefore, a forest-dwelling monk should make an effort in those peaceful deliverances that are formless, transcending form.

"Friends, a forest-dwelling monk should make an effort in superhuman states. Friends, there will be those who question a forest-dwelling monk about superhuman states. Friends, if a forest-dwelling monk, when questioned about superhuman states, cannot answer, there will be those who say: 'What is the use of this venerable forest-dweller's free life alone in the forest, when this venerable one does not know the purpose for which he went forth?' - there will be those who say this. Therefore, a forest-dwelling monk should make an effort in superhuman states."

When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta - "Friend Sāriputta, should these teachings be undertaken and practiced only by a forest-dwelling monk or also by one who dwells near a village?" "Friend Moggallāna, these teachings should be undertaken and practiced by a forest-dwelling monk, and even more so by one who dwells near a village."

The Discourse on Goliyāni, the ninth, is concluded.

10. The Discourse at Kīṭāgiri

174. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kāsi together with a large Community of monks. There the Blessed One addressed the monks: "Monks, I eat abstaining from night meals. Monks, eating abstaining from night meals, I perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Come, monks, you too eat abstaining from night meals. Monks, you too, eating abstaining from night meals, will perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort." "Yes, Venerable Sir," those monks replied to the Blessed One. Then the Blessed One, wandering by stages in Kāsi, arrived at a market town of the Kāsians named Kīṭāgiri. There the Blessed One dwelt at Kīṭāgiri, a market town of the Kāsians.

175. Now on that occasion the monks named Assaji and Punabbasu were resident at Kīṭāgiri. Then several monks approached the monks Assaji and Punabbasu; having approached, they said this to the monks Assaji and Punabbasu - "Friends, the Blessed One and the Community of monks eat abstaining from night meals. Friends, eating abstaining from night meals, they perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Come, friends, you too eat abstaining from night meals. Friends, you too, eating abstaining from night meals, will perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort." When this was said, the monks Assaji and Punabbasu said this to those monks - "Friends, we eat in the evening, in the morning, and at the wrong time during the day. Eating in the evening, in the morning, and at the wrong time during the day, we perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Why should we abandon what is directly visible to pursue what takes time? We will eat in the evening, in the morning, and at the wrong time during the day."

When those monks were unable to convince the monks Assaji and Punabbasu, they approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here, Venerable Sir, we approached the monks Assaji and Punabbasu; having approached, we said this to the monks Assaji and Punabbasu - 'Friends, the Blessed One and the Community of monks eat abstaining from night meals; Friends, eating abstaining from night meals, they perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Come, friends, you too eat abstaining from night meals. Friends, you too, eating abstaining from night meals, will perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort.' When this was said, Venerable Sir, the monks Assaji and Punabbasu said this to us - 'Friends, we eat in the evening, in the morning, and at the wrong time during the day. Eating in the evening, in the morning, and at the wrong time during the day, we perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Why should we abandon what is directly visible to pursue what takes time? We will eat in the evening, in the morning, and at the wrong time during the day.' When we were unable, Venerable Sir, to convince the monks Assaji and Punabbasu, we report this matter to the Blessed One."

176. Then the Blessed One addressed a certain monk: "Come, monk, address the monks Assaji and Punabbasu in my name: 'The Teacher calls you, Venerables.'" "Yes, Venerable Sir," that monk replied to the Blessed One and approached the monks Assaji and Punabbasu; having approached, he said this to the monks Assaji and Punabbasu: "The Teacher calls you, Venerables." "Yes, friend," the monks Assaji and Punabbasu replied to that monk and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When the monks Assaji and Punabbasu were seated to one side, the Blessed One said this: "Is it true, monks, that several monks approached you and said this: 'Friends, the Blessed One and the Community of monks eat abstaining from night meals. Friends, eating abstaining from night meals, they perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Come, friends, you too eat abstaining from night meals. Friends, you too, eating abstaining from night meals, will perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort.' When this was said, monks, is it true that you said this to those monks: 'Friends, we eat in the evening, in the morning, and at the wrong time during the day. Eating in the evening, in the morning, and at the wrong time during the day, we perceive: good health, freedom from illness, lightness, strength, and dwelling in comfort. Why should we abandon what is directly visible to pursue what takes time? We will eat in the evening, in the morning, and at the wrong time during the day.'" "Yes, Venerable Sir."

177. "Monks, do you understand the Teaching taught by me in such a way that whatever pleasure, pain, or neither-pain-nor-pleasure this person experiences, their unwholesome states diminish and wholesome states increase?" "No, Venerable Sir." "Do you not understand the Teaching taught by me in such a way that here, when someone experiences a pleasant feeling of such a kind, their unwholesome states increase and wholesome states diminish, while for another person experiencing a pleasant feeling of such a kind, their unwholesome states diminish and wholesome states increase; here, when someone experiences a painful feeling of such a kind, their unwholesome states increase and wholesome states diminish, while for another person experiencing a painful feeling of such a kind, their unwholesome states diminish and wholesome states increase; here, when someone experiences a neither-painful-nor-pleasant feeling of such a kind, their unwholesome states increase and wholesome states diminish, while for another person experiencing a neither-painful-nor-pleasant feeling of such a kind, their unwholesome states diminish and wholesome states increase?" "Yes, Venerable Sir."

178. "Good, monks! Monks, if I had not known, not seen, not understood, not realized, not experienced with wisdom - 'Here, when someone experiences a pleasant feeling of such a kind, their unwholesome states increase and wholesome states diminish', would I, not knowing, say 'Abandon such a pleasant feeling'; monks, would that have been appropriate for me?" "No, Venerable Sir." "But monks, because I have known, seen, understood, realized, and experienced with wisdom - 'Here, when someone experiences a pleasant feeling of such a kind, their unwholesome states increase and wholesome states diminish', therefore I say 'Abandon such a pleasant feeling'. Monks, if I had not known, not seen, not understood, not realized, not experienced with wisdom - 'Here, when someone experiences a pleasant feeling of such a kind, their unwholesome states diminish and wholesome states increase', would I, not knowing, say 'Enter and dwell in such a pleasant feeling'; monks, would that have been appropriate for me?" "No, Venerable Sir." "But monks, because I have known, seen, understood, realized, and experienced with wisdom - 'Here, when someone experiences a pleasant feeling of such a kind, their unwholesome states diminish and wholesome states increase', therefore I say 'Enter and dwell in such a pleasant feeling'.

179. "Monks, if I had not known, not seen, not understood, not realized, not experienced with wisdom - 'Here, when someone experiences a painful feeling of such a kind, their unwholesome states increase and wholesome states diminish', would I, not knowing, say 'Abandon such a painful feeling'; monks, would that have been appropriate for me?" "No, Venerable Sir." "But monks, because I have known, seen, understood, realized, and experienced with wisdom - 'Here, when someone experiences a painful feeling of such a kind, their unwholesome states increase and wholesome states diminish', therefore I say 'Abandon such a painful feeling'. Monks, if I had not known, not seen, not understood, not realized, not experienced with wisdom - 'Here, when someone experiences a painful feeling of such a kind, their unwholesome states diminish and wholesome states increase', would I, not knowing, say 'Enter and dwell in such a painful feeling'; monks, would that have been appropriate for me?" "No, Venerable Sir." "But monks, because I have known, seen, understood, realized, and experienced with wisdom - 'Here, when someone experiences a painful feeling of such a kind, their unwholesome states diminish and wholesome states increase', therefore I say 'Enter and dwell in such a painful feeling'.

180. "Monks, if I had not known, not seen, not understood, not realized, not experienced with wisdom - 'Here, when someone experiences a neither-painful-nor-pleasant feeling of such a kind, their unwholesome states increase and wholesome states diminish', would I, not knowing, say 'Abandon such a neither-painful-nor-pleasant feeling'; monks, would that have been appropriate for me?" "No, Venerable Sir." "But monks, because I have known, seen, understood, realized, and experienced with wisdom - 'Here, when someone experiences a neither-painful-nor-pleasant feeling of such a kind, their unwholesome states increase and wholesome states diminish', therefore I say 'Abandon such a neither-painful-nor-pleasant feeling'." Monks, if I had not known, not seen, not understood, not realized, not experienced with wisdom - 'Here, when someone experiences a neither-painful-nor-pleasant feeling of such a kind, their unwholesome states diminish and wholesome states increase', would I, not knowing, say 'Enter and dwell in such a neither-painful-nor-pleasant feeling'; monks, would that have been appropriate for me?" "No, Venerable Sir." "But monks, because I have known, seen, understood, realized, and experienced with wisdom - 'Here, when someone experiences a neither-painful-nor-pleasant feeling of such a kind, their unwholesome states diminish and wholesome states increase', therefore I say 'Enter and dwell in such a neither-painful-nor-pleasant feeling'.

181. "Monks, I do not say of all monks 'they should act with diligence'; nor, monks, do I say of all monks 'they need not act with diligence'. Those monks who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge - of such monks, I say 'they need not act with diligence'. What is the reason for this? They have done what was to be done through diligence. They are incapable of being negligent. But those monks who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage - of such monks, I say 'they should act with diligence'. What is the reason for this? Perhaps these venerable ones, by using suitable lodgings, associating with good friends, and harmonising their faculties - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they might enter and dwell in, having realized it for themselves through direct knowledge in this very life! Seeing this fruit of diligence for these monks, I say 'they should act with diligence'.

182. "Monks, these seven individuals exist and are found in the world. Which seven? One liberated in both respects, one liberated by wisdom, a body witness, one attained-to-view, one liberated by faith, a Teaching-follower, a faith-follower.

"And what, monks, is an individual who is liberated in both respects? Here, monks, some individual dwells having touched with the body those peaceful deliverances that are formless, transcending form, and having seen with wisdom, his taints are completely destroyed. This, monks, is called an individual who is liberated in both respects. Of such a monk, I say 'they need not act with diligence'. What is the reason for this? Diligence has been done by him. He is incapable of being negligent.

"And what, monks, is an individual who is liberated by wisdom? Here, monks, some individual does not dwell having touched with the body those peaceful deliverances that are formless, transcending form, but having seen with wisdom, his taints are completely destroyed. This, monks, is called an individual who is liberated by wisdom. Of such a monk too, I say 'they need not act with diligence'. What is the reason for this? Diligence has been done by him. He is incapable of being negligent.

"And what, monks, is an individual who is a body witness? Here, monks, some individual dwells having touched with the body those peaceful deliverances that are formless, transcending form, and having seen with wisdom, some of his taints are completely destroyed. This, monks, is called an individual who is a body witness. Of such a monk, I say 'they should act with diligence'. What is the reason for this? Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they might enter and dwell in, having realized it for themselves through direct knowledge in this very life! Seeing this fruit of diligence for this monk, I say 'they should act with diligence'.

"And what, monks, is an individual who is one attained-to-view? Here, monks, some individual does not dwell having touched with the body those peaceful deliverances that are formless, transcending form, but having seen with wisdom, some of his taints are completely destroyed, and the teachings proclaimed by the Truth Finder have been seen and explored by him with wisdom. This, monks, is called an individual who is one attained-to-view. Of such a monk too, I say 'they should act with diligence'. What is the reason for this? Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they might enter and dwell in, having realized it for themselves through direct knowledge in this very life! Seeing this fruit of diligence for this monk, I say 'they should act with diligence'.

"And what, monks, is an individual who is liberated by faith? Here, monks, some individual does not dwell having touched with the body those peaceful deliverances that are formless, transcending form, but having seen with wisdom, some of his taints are completely destroyed, and his faith in the Truth Finder is established, rooted and firm. This, monks, is called an individual who is liberated by faith. Of such a monk too, I say 'they should act with diligence'. What is the reason for this? Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they might enter and dwell in, having realized it for themselves through direct knowledge in this very life! Seeing this fruit of diligence for this monk, I say 'they should act with diligence'.

"And what, monks, is an individual who is a Teaching-follower? Here, monks, some individual does not dwell having touched with the body those peaceful deliverances that are formless, transcending form, but having seen with wisdom, some of his taints are completely destroyed, and the teachings proclaimed by the Truth Finder are pondered with wisdom to a moderate degree, and he has these qualities, that is: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. This, monks, is called an individual who is a Teaching-follower. Of such a monk too, I say 'they should act with diligence'. What is the reason for this? Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they might enter and dwell in, having realized it for themselves through direct knowledge in this very life! Seeing this fruit of diligence for this monk, I say 'they should act with diligence'.

"And what, monks, is an individual who is a faith-follower? Here, monks, some individual does not dwell having touched with the body those peaceful deliverances that are formless, transcending form, but having seen with wisdom, some of his taints are completely destroyed, and he has just faith and just affection in the Truth Finder, and he has these qualities, that is: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. This, monks, is called an individual who is a faith-follower. Of such a monk too, I say 'they should act with diligence'. What is the reason for this? Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they might enter and dwell in, having realized it for themselves through direct knowledge in this very life! Seeing this fruit of diligence for this monk, I say 'they should act with diligence'.

183. "Monks, I do not say that final knowledge is achieved at the very beginning; however, monks, final knowledge is achieved through progressive training, progressive action, progressive practice. And how, monks, is final knowledge achieved through progressive training, progressive action, progressive practice? Here, monks, one born of faith approaches, approaching one attends, attending one lends ear, lending ear one hears the Teaching, having heard one remembers the Teaching, remembering the teachings one examines their meaning, examining their meaning the teachings withstand pondering, when the teachings withstand pondering desire is born, when desire is born one makes an effort, having made an effort one scrutinizes, having scrutinized one strives, being resolute one realizes the ultimate truth with the body and penetrates it with wisdom. That faith, monks, was not there; that approaching, monks, was not there; that attending, monks, was not there; that giving ear, monks, was not there; that hearing of the Teaching, monks, was not there; that remembering of the Teaching, monks, was not there; that examination of meaning, monks, was not there; that pondering of teachings, monks, was not there; that desire, monks, was not there; that effort, monks, was not there; that scrutiny, monks, was not there; that striving, monks, was not there. You have practised wrongly, monks, you have practised incorrectly, monks. How far, monks, have these foolish persons strayed from this Teaching and Discipline.

184. "Monks, there is a four-lined exposition, when recited, a wise person would soon understand its meaning through wisdom. I shall recite it for you, monks. Will you understand it from me?" "Who are we, Venerable Sir, and who are those who will understand the Teaching?" Monks, even a teacher who dwells concerned with material things, an heir to material things, living entangled with material things - even for him such haggling is not proper: 'If we had it this way, we would do it; if we did not have it this way, we would not do it.' How much less so for the Truth Finder, who dwells completely disentangled from material things. Monks, for a faithful disciple who has plunged into and lives in accordance with the Teacher's Dispensation, this is in accordance with the Teaching: 'The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.' Monks, for a faithful disciple who has plunged into and lives in accordance with the Teacher's Dispensation, the Teacher's Dispensation is nourishing and vital. Monks, for a faithful disciple who has plunged into and lives in accordance with the Teacher's Dispensation, this is in accordance with the Teaching: 'Let only skin, sinews and bones remain, let the flesh and blood dry up in the body, there will be no stopping of energy until what can be achieved by human strength, human energy, human exertion is achieved.' Monks, for a faithful disciple who has plunged into and lives in accordance with the Teacher's Dispensation, one of two fruits can be expected: either final knowledge in this very life or, if there is a residue remaining, non-returnership."

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

The Discourse at Kīṭāgiri is concluded as the tenth.

The Chapter on Monks, the second, is concluded.

Here is its summary -

Kuñjara, Rāhula, eternal world, Mālukyaputta and one named Bhaddāli;

Khudda, twice-born, Sahampati's request, one named Nāḷaka, the king and Kiṭāgiri.

3. The Chapter on Wanderers

1. Discourse to Vaccha on the Threefold True Knowledge

185. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the wanderer Vacchagotta was dwelling in the wanderers' park at Ekapuṇḍarīka. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Vesālī for alms. Then this occurred to the Blessed One - "It is still too early to walk for alms in Vesālī; What if I were to approach the wanderer Vacchagotta at the wanderers' park at Ekapuṇḍarīka?" Then the Blessed One approached the wanderer Vacchagotta at the wanderers' park at Ekapuṇḍarīka. The wanderer Vacchagotta saw the Blessed One coming from afar. Having seen the Blessed One, he said this: "Welcome, Venerable Sir, Blessed One. A warm welcome, Venerable Sir, to the Blessed One. It has been a long time, Venerable Sir, since the Blessed One took the opportunity to come here. Please sit down, Venerable Sir, Blessed One, this seat has been prepared." The Blessed One sat down on the prepared seat. The wanderer Vacchagotta, having taken a low seat, sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One: "I have heard this, Venerable Sir: 'The ascetic Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision: "Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me."' Those, Venerable Sir, who said - 'The ascetic Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision: "Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me"' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism?" "Those, Vaccha, who said - 'The ascetic Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision: "Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me"' - they do not speak what I have said, but misrepresent me with what is untrue and contrary to fact."

186. "Venerable Sir, how should we answer so that we speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should we explain in accordance with the Teaching, and so that no reasonable consequence of our statement gives ground for criticism?"

"Vaccha, in answering 'The ascetic Gotama is one with the three true knowledges', one would speak what has been said by me, and not misrepresent me with what is contrary to fact. One would explain in accordance with the Teaching, and no reasonable consequence of one's statement would give ground for criticism. For I, Vaccha, whenever I wish, recollect manifold past lives, that is - one birth, two births... etc... Thus with aspects and terms I recollect manifold past lives. For I, Vaccha, whenever I wish, with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... and I understand how beings fare according to their actions. For I, Vaccha, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life.

When this was said, the wanderer Vacchagotta said this to the Blessed One - "Master Gotama, is there any householder who, without abandoning the householder's fetter, makes an end of suffering with the breaking up of the body?" "No, Vaccha, there is no householder who, without abandoning the householder's fetter, makes an end of suffering with the breaking up of the body."

"But Master Gotama, is there any householder who, without abandoning the householder's fetter, goes to heaven with the breaking up of the body?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more householders who, without abandoning the householder's fetter, go to heaven with the breaking up of the body."

"But Master Gotama, is there any Ājīvaka who makes an end of suffering with the breaking up of the body?" "No, Vaccha, there is no Ājīvaka who makes an end of suffering with the breaking up of the body."

"But Master Gotama, is there any Ājīvaka who goes to heaven with the breaking up of the body?" "Vaccha, from what I recollect of ninety-one aeons, I do not know of any Ājīvaka who went to heaven except for one; and he was one who affirmed the doctrine of deeds and the doctrine of action." "In that case, Master Gotama, that sectarian sphere is empty even of one who went to heaven?" "Yes, Vaccha, that sectarian sphere is empty even of one who went to heaven."

This is what the Blessed One said. Delighted, the wanderer Vacchagotta rejoiced in what the Blessed One had said.

Discourse to Vaccha on the Threefold True Knowledge is concluded as first.

2. The Discourse to Vaccha on Fire

187. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One:

"But Master Gotama, 'is the world eternal, is this alone true and everything else false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'the world is eternal, this alone is true and everything else is false.'"

"But Master Gotama, 'is the world not eternal, is this alone true and everything else false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'the world is not eternal, this alone is true and everything else is false.'"

"But Master Gotama, 'is the world finite, is this alone true and everything else false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'the world is finite, this alone is true and everything else is false.'"

"But Master Gotama, 'is the world infinite, this alone is true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'the world is infinite, this alone is true and everything else is false.'"

"But Master Gotama, 'is the soul the same as the body, is this alone true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'the soul is the same as the body, this alone is true and everything else is false.'"

"But Master Gotama, 'is the soul one thing and the body another, is this alone true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'the soul is one thing and the body another, this alone is true and everything else is false.'"

"But Master Gotama, 'does the Truth Finder exist after death, is this alone true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'The Truth Finder exists after death, this alone is true and everything else is false.'"

"But Master Gotama, 'does the Truth Finder not exist after death, is this alone true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'The Truth Finder does not exist after death, this alone is true and everything else is false.'"

"But Master Gotama, 'does the Truth Finder both exist and not exist after death, is this alone true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'The Truth Finder both exists and does not exist after death, this alone is true and everything else is false.'"

"But Master Gotama, 'does the Truth Finder neither exist nor not exist after death, is this alone true and everything else is false?'" "Does Master Gotama hold such a view?" "No, Vaccha, I do not hold such a view - 'The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.'"

188. "But Master Gotama, 'is the world eternal, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the world is eternal, this alone is true and everything else is false.' "But Master Gotama, 'is the world not eternal, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the world is not eternal, this alone is true and everything else is false.' "But Master Gotama, 'is the world finite, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the world is finite, this alone is true and everything else is false.' "But Master Gotama, 'is the world infinite, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the world is infinite, this alone is true and everything else is false.' "But Master Gotama, 'is the soul the same as the body, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the soul is the same as the body, this alone is true and everything else is false.' "But Master Gotama, 'is the soul one thing and the body another, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the soul is one thing and the body another, this alone is true and everything else is false.' "But Master Gotama, 'does the Truth Finder exist after death, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the Truth Finder exists after death, this alone is true and everything else is false.'

"But Master Gotama, 'does the Truth Finder not exist after death, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the Truth Finder does not exist after death, this alone is true and everything else is false.' "But Master Gotama, 'does the Truth Finder both exist and not exist after death, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the Truth Finder both exists and does not exist after death, this alone is true and everything else is false.' "But Master Gotama, 'does the Truth Finder neither exist nor not exist after death, is this alone true and everything else is false?' - does Master Gotama hold such a view?" when asked thus, you say 'No, Vaccha, I do not hold such a view - 'the Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false.'

"But Master Gotama, seeing what danger do you not take up any of these views at all?"

189. "Vaccha, 'The world is eternal' is a view-standpoint, a jungle of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views, accompanied by suffering, vexation, despair, and fever; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. "Vaccha, 'The world is not eternal'...etc... "Vaccha, 'The world is finite'...etc... "Vaccha, 'The world is infinite'...etc... "Vaccha, 'The soul is the same as the body'...etc... "Vaccha, 'The soul is one thing and the body another'...etc... "Vaccha, 'The Truth Finder exists after death'...etc... "Vaccha, 'The Truth Finder does not exist after death'...etc... "Vaccha, 'The Truth Finder both exists and does not exist after death'...etc... "Vaccha, 'The Truth Finder neither exists nor does not exist after death' is a view-standpoint, a jungle of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views, accompanied by suffering, vexation, despair, and fever; it does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Seeing this danger, Vaccha, I do not take up any of these views at all."

"But does Master Gotama have any view-standpoint at all?" "Vaccha, view-standpoint has been removed from the Truth Finder. For this has been seen, Vaccha, by the Truth Finder - '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.' Therefore I say the Truth Finder is liberated through not clinging, due to the destruction, fading away, cessation, giving up, and relinquishment of all conceivings, all disturbances, and all I-making, mine-making, and underlying tendencies to conceit."

190. "But Master Gotama, where is a monk with a liberated mind reborn?" "'Is reborn', Vaccha, does not apply." "Then, Master Gotama, is he not reborn?" "'Is not reborn', Vaccha, does not apply." "Then, Master Gotama, is he both reborn and not reborn?" "'Both reborn and not reborn', Vaccha, does not apply." "Then, Master Gotama, is he neither reborn nor not reborn?" "'Neither reborn nor not reborn', Vaccha, does not apply."

"When asked 'But Master Gotama, where is a monk with a liberated mind reborn?', you say ''Is reborn', Vaccha, does not apply.' When asked 'Then, Master Gotama, is he not reborn?', you say ''Is not reborn', Vaccha, does not apply.' When asked 'Then, Master Gotama, is he both reborn and not reborn?', you say ''Both reborn and not reborn', Vaccha, does not apply.' When asked 'Then, Master Gotama, is he neither reborn nor not reborn?', you say ''Neither reborn nor not reborn', Vaccha, does not apply.' Here, Master Gotama, I have fallen into not knowing, here I have fallen into confusion. Whatever little confidence I had gained through earlier conversation with Master Gotama has now disappeared." "Enough, Vaccha, for your not knowing, enough for your confusion. For this Teaching is profound, Vaccha, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise. It is difficult for you to know this, having a different view, different conviction, different preference, different practice, different teacher's doctrine."

191. "Then, Vaccha, I shall question you about this very matter; Answer as you think fit. What do you think, Vaccha, if a fire were burning in front of you, would you know - 'This fire is burning in front of me'?" "If, Master Gotama, a fire were burning in front of me, I would know - 'This fire is burning in front of me'."

"If, Vaccha, someone were to ask you thus - "If you were asked thus, Vaccha: 'This fire that is burning in front of you, dependent on what is this fire burning?', how would you answer?" "If one were to ask me thus, Master Gotama - 'This fire that is burning in front of you, dependent on what is this fire burning?', being asked thus, Master Gotama, I would answer thus: 'This fire that is burning in front of me is burning dependent on grass and wood as fuel.'"

"If that fire in front of you were to be extinguished, Vaccha, would you know: 'This fire in front of me is quenched'?" "If, Master Gotama, that fire in front of me were to be quenched, I would know - 'This fire in front of me is quenched'."

"If, Vaccha, someone were to ask you thus - "If you were asked thus, Vaccha: 'This fire that has been quenched in front of you - to which direction has that fire gone - to the east, or to the south, or to the west, or to the north?', how would you answer?" "It does not apply, Master Gotama, for that fire, Master Gotama, having burned dependent on grass and wood as fuel, due to the exhaustion of that and the non-provision of other fuel, being without nutriment, is simply reckoned as 'quenched'."

192. "Even so, Vaccha, that form by which one describing the Truth Finder would describe him - that form has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, Vaccha, liberated through the extinction of form, is deep, immeasurable, difficult to fathom - just like the great ocean. 'Is reborn' does not apply, 'is not reborn' does not apply, 'is both reborn and not reborn' does not apply, 'is neither reborn nor not reborn' does not apply.

"That feeling by which one describing the Truth Finder would describe him - that feeling has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, Vaccha, liberated through the extinction of feeling, is deep, immeasurable, difficult to fathom - just like the great ocean. 'Is reborn' does not apply, 'is not reborn' does not apply, 'is both reborn and not reborn' does not apply, 'is neither reborn nor not reborn' does not apply.

That perception by which one describing the Truth Finder would describe him - that perception has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, Vaccha, liberated through the extinction of perception, is deep, immeasurable, difficult to fathom - just like the great ocean. 'Is reborn' does not apply, 'is not reborn' does not apply, 'is both reborn and not reborn' does not apply, 'is neither reborn nor not reborn' does not apply.

Those formations by which one describing the Truth Finder would describe him - those formations have been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. The Truth Finder, Vaccha, liberated through the extinction of formations, is deep, immeasurable, difficult to fathom - just like the great ocean. 'Is reborn' does not apply, 'is not reborn' does not apply, 'is both reborn and not reborn' does not apply, 'is neither reborn nor not reborn' does not apply.

That consciousness by which one describing the Truth Finder would describe him - that consciousness has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, Vaccha, liberated through the extinction of consciousness, is deep, immeasurable, difficult to fathom - just like the great ocean. 'Is reborn' does not apply, 'is not reborn' does not apply, 'is both reborn and not reborn' does not apply, 'is neither reborn nor not reborn' does not apply."

When this was said, the wanderer Vacchagotta said this to the Blessed One - "Just as, Master Gotama, not far from a village or town there is a great sal tree. Its impermanent parts - the branches and leaves would fall away, the outer bark and inner bark would fall away, the sapwood would fall away; then after some time, devoid of branches and leaves, devoid of outer and inner bark, devoid of sapwood, it would be pure, established in its core; even so Master Gotama's teaching is devoid of branches and leaves, devoid of outer and inner bark, devoid of sapwood, pure, established in its core. Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse to Vaccha on Fire is concluded, the second.

3. The Greater Discourse to Vaccha

193. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One: "I have been having discussions with Master Gotama for a long time. It would be good if Master Gotama would teach me the wholesome and unwholesome in brief." "I could teach you the wholesome and unwholesome in brief, Vaccha, and I could teach you the wholesome and unwholesome in detail; but I shall teach you, Vaccha, the wholesome and unwholesome in brief. Listen to it carefully, attend well, I shall speak." "Yes, sir," the wanderer Vacchagotta replied to the Blessed One. The Blessed One said this -

194. "Greed, Vaccha, is unwholesome, non-greed is wholesome; hatred, Vaccha, is unwholesome, non-hatred is wholesome; delusion, Vaccha, is unwholesome, non-delusion is wholesome. Thus, Vaccha, these three things are unwholesome, three things are wholesome.

"The destruction of life, Vaccha, is unwholesome, abstinence from the destruction of life is wholesome; Taking what is not given, Vaccha, is unwholesome, abstinence from taking what is not given is wholesome; Sexual misconduct, Vaccha, is unwholesome, abstinence from sexual misconduct is wholesome; False speech, Vaccha, is unwholesome, abstinence from false speech is wholesome; Divisive speech, Vaccha, is unwholesome, abstinence from divisive speech is wholesome; Harsh speech, Vaccha, is unwholesome, abstinence from harsh speech is wholesome; Idle chatter, Vaccha, is unwholesome, abstinence from idle chatter is wholesome; Covetousness, Vaccha, is unwholesome, non-covetousness is wholesome; Ill will, Vaccha, is unwholesome, non-ill will is wholesome; Wrong view, Vaccha, is unwholesome, right view is wholesome. Thus, Vaccha, these ten things are unwholesome, ten things are wholesome.

When, Vaccha, a monk's craving is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, that monk is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge.

195. "Let Master Gotama be silent. "But does Master Gotama have even a single monk disciple who, 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?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more monks who are my disciples 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."

"Let Master Gotama be silent, let the monks be silent. "But does Master Gotama have even a single nun disciple who, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for herself through direct knowledge in this very life?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more nuns who are my disciples 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."

"Let Master Gotama be silent, let the monks be silent, let the nuns be silent. "But does Master Gotama have even a single male lay follower disciple who is a householder wearing white clothes and living a celibate life who, 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?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more male lay followers who are my disciples, householders wearing white clothes and living celibate lives who, 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."

"Let Master Gotama be silent, let the monks be silent, let the nuns be silent, let the male lay followers who are householders wearing white clothes and living celibate lives be silent. "But does Master Gotama have even a single male lay follower disciple who is a householder wearing white clothes and enjoying sensual pleasures who carries out his instruction, who responds to his advice, who has crossed over doubt, become free from uncertainty, gained self-confidence, and dwells independent of others in the Teacher's Dispensation?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more male lay followers who are my disciples, householders wearing white clothes and enjoying sensual pleasures who carry out my instruction, who respond to my advice, who have crossed over doubt, become free from uncertainty, gained self-confidence, and dwell independent of others in the Teacher's Dispensation."

"Let Master Gotama be silent, let the monks be silent, let the nuns be silent, let the male lay followers who are householders wearing white clothes and living celibate lives be silent, let the male lay followers who are householders wearing white clothes and enjoying sensual pleasures be silent. "But does Master Gotama have even a single female lay follower disciple who is a householder wearing white clothes and living a celibate life who, 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?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more female lay followers who are my disciples, householders wearing white clothes and living celibate lives who, 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."

"Let Master Gotama be silent, let the monks be silent, let the nuns be silent, let the male lay followers who are householders wearing white clothes and living celibate lives be silent, let the male lay followers who are householders wearing white clothes and enjoying sensual pleasures be silent, let the female lay followers who are householders wearing white clothes and living celibate lives be silent. "But does Master Gotama have even a single female lay follower disciple who is a householder wearing white clothes and enjoying sensual pleasures who carries out his instruction, who responds to his advice, who has crossed over doubt, become free from uncertainty, gained self-confidence, and dwells independent of others in the Teacher's Dispensation?" "No, Vaccha, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more female lay followers who are my disciples, householders wearing white clothes and enjoying sensual pleasures who carry out my instruction, who respond to my advice, who have crossed over doubt, become free from uncertainty, gained self-confidence, and dwell independent of others in the Teacher's Dispensation."

196. "If, Master Gotama, you alone had succeeded in this Teaching, but the monks had not succeeded; then that holy life would have been incomplete in that factor. But since, Master Gotama, both you and the monks have succeeded in this Teaching; then that holy life is complete in that factor.

"If, Master Gotama, you and the monks had succeeded in this Teaching, but the nuns had not succeeded; then that holy life would have been incomplete in that factor. But since, Master Gotama, you have succeeded in this Teaching, and the monks have succeeded, and the nuns have succeeded; then that holy life is complete in that factor.

"If, Master Gotama, you had succeeded in this Teaching, and the monks had succeeded, and the nuns had succeeded, but the male lay followers who are householders wearing white clothes and living celibate lives had not succeeded; then that holy life would have been incomplete in that factor. But since, Master Gotama, you have succeeded in this Teaching, and the monks have succeeded, and the nuns have succeeded, and the male lay followers who are householders wearing white clothes and living celibate lives have succeeded; then that holy life is complete in that factor.

"If, Master Gotama, you had succeeded in this Teaching, and the monks had succeeded, and the nuns had succeeded, and the male lay followers who are householders wearing white clothes and living celibate lives had succeeded, and the male lay followers who are householders wearing white clothes and enjoying sensual pleasures had succeeded, but the female lay followers who are householders wearing white clothes and living celibate lives had not succeeded; then that holy life would have been incomplete in that factor. But since, Master Gotama, you have succeeded in this Teaching, and the monks have succeeded, and the nuns have succeeded, and the male lay followers who are householders wearing white clothes and living celibate lives have succeeded, and the male lay followers who are householders wearing white clothes and enjoying sensual pleasures have succeeded, and the female lay followers who are householders wearing white clothes and living celibate lives have succeeded; then that holy life is complete in that factor.

"If, Master Gotama, you had succeeded in this Teaching, and the monks had succeeded, and the nuns had succeeded, and the male lay followers who are householders wearing white clothes and living celibate lives had succeeded, and the male lay followers who are householders wearing white clothes and enjoying sensual pleasures had succeeded, and the female lay followers who are householders wearing white clothes and living celibate lives had succeeded, but the female lay followers who are householders wearing white clothes and enjoying sensual pleasures had not succeeded; then that holy life would have been incomplete in that factor. But since, Master Gotama, you have succeeded in this Teaching, and the monks have succeeded, and the nuns have succeeded, and the male lay followers who are householders wearing white clothes and living celibate lives have succeeded, and the male lay followers who are householders wearing white clothes and enjoying sensual pleasures have succeeded, and the female lay followers who are householders wearing white clothes and living celibate lives have succeeded, and the female lay followers who are householders wearing white clothes and enjoying sensual pleasures have succeeded; then that holy life is complete in that factor.

197. "Just as, Master Gotama, the river Ganges slants towards the ocean, slopes towards the ocean, inclines towards the ocean, and stays reaching the ocean, even so Master Gotama's assembly with householders and those gone forth slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna, and stays reaching Nibbāna. Excellent, Master Gotama...etc... I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the higher ordination." "Vaccha, 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." The wanderer Vacchagotta received the going forth and the higher ordination under the Blessed One.

Not long after his higher ordination, half a month after his higher ordination, the Venerable Vacchagotta 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 Vacchagotta said this to the Blessed One - "Venerable Sir, whatever is to be attained through a trainee's knowledge and a trainee's true knowledge, that has been attained by me; may the Blessed One teach me the Teaching further." "Then, Vaccha, develop these two things further - serenity and insight. These two things, Vaccha, when further developed - serenity and insight - will lead to the penetration of the various elements.

198. "You, Vaccha, whenever you wish - 'May I exercise the various kinds of spiritual power - having been one, may I become many; having been many, may I become one; appearing and vanishing; may I go unimpeded through walls, ramparts, and mountains as if through space; may I dive in and out of the earth as if it were water; may I walk on water without breaking the surface as if it were earth; may I travel through space cross-legged like a bird on the wing; may I touch and stroke with my hand even these sun and moon, so mighty and powerful; may I exercise mastery with the body as far as the brahmā world' - you will realize the direct knowledge of this, whenever the base exists.

"You, Vaccha, whenever you wish - 'May I hear both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near' - you will realize the direct knowledge of this, whenever the base exists.

"You, Vaccha, whenever you wish - 'May I understand the minds of other beings and other individuals, having encompassed them with my own mind - May I understand a mind with lust as 'a mind with lust', may I understand a mind without lust as 'a mind without lust'; May I understand a mind with hatred as 'a mind with hatred', may I understand a mind without hatred as 'a mind without hatred'; May I understand a mind with delusion as 'a mind with delusion', may I understand a mind without delusion as 'a mind without delusion'; May I understand a contracted mind as 'a contracted mind', may I understand a distracted mind as 'a distracted mind'; May I understand an exalted mind as 'an exalted mind', may I understand a limited mind as 'a limited mind'; May I understand a surpassable mind as 'a surpassable mind', may I understand an unsurpassable mind as 'an unsurpassable mind'; May I understand a concentrated mind as 'a concentrated mind', may I understand an unconcentrated mind as 'an unconcentrated mind'; May I understand a liberated mind as 'a liberated mind', may I understand an unliberated mind as 'an unliberated mind' - you will realize the direct knowledge of this, whenever the base exists.

"You, Vaccha, whenever you wish - 'May I recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here'; thus with aspects and terms may I recollect manifold past lives' - you will realize the direct knowledge of this, whenever the base exists.

"You, Vaccha, whenever you wish - 'May I with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare according to their actions - These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell; But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world; Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare according to their actions' - you will realize the direct knowledge of this, whenever the base exists.

"You, Vaccha, whenever you wish - 'with the destruction of the taints, may I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life' - you will realize the direct knowledge of this, whenever the base exists.

199. Then the Venerable Vacchagotta, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the Venerable Vacchagotta, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Vacchagotta became one of the Arahants.

200. Now on that occasion several monks were going to see the Blessed One. The Venerable Vacchagotta saw those monks coming from afar. Having seen them, he approached those monks; having approached, he said this to those monks - "Come! Where are you venerable ones going?" "Friend, we are going to see the Blessed One." "Then, venerable ones, pay homage with your head at the Blessed One's feet in my name, and say this - 'Venerable Sir, the monk Vacchagotta pays homage with his head at the Blessed One's feet, and says this - I have fully served the Blessed One, I have fully served the Fortunate One.'" "Yes, friend," those monks replied to the Venerable Vacchagotta. Then those monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the Venerable Vacchagotta pays homage with his head at the Blessed One's feet, and says this - 'I have fully served the Blessed One, I have fully served the Fortunate One.'" "Monks, I had already encompassed the monk Vacchagotta's mind with my mind and understood - 'The monk Vacchagotta is one of triple knowledge, of great spiritual power, of great might.' Deities too informed me of this matter - 'Venerable Sir, the monk Vacchagotta is one of triple knowledge, of great spiritual power, of great might.'"

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

The Great Discourse to Vaccha is concluded as the third.

4. The Discourse to Dīghanakha

201. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain in the Boar's Cave. Then the wanderer Dīghanakha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, the wanderer Dīghanakha said this to the Blessed One - "Indeed, Master Gotama, I hold such a doctrine and view: 'I do not agree with anything.'" "This view of yours, Aggivessana - 'I do not agree with anything' - do you not agree with this view too?" "If I agreed with this view, Master Gotama, that too would be just the same, that too would be just the same." "Indeed, Aggivessana, there are many more in the world who say thus: 'That too would be just the same, that too would be just the same.' They do not abandon that view and they cling to another view. Indeed, Aggivessana, there are fewer in the world who say thus: 'That too would be just the same, that too would be just the same.' They abandon that view and do not cling to another view. There are, Aggivessana, some ascetics and brahmins who hold such a doctrine and view: 'I agree with everything'; there are, Aggivessana, some ascetics and brahmins who hold such a doctrine and view: 'I do not agree with anything'; there are, Aggivessana, some ascetics and brahmins who hold such a doctrine and view: 'I agree with some things, I do not agree with some things.' Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and view: 'I agree with everything,' their view is close to lust, close to bondage, close to delight, close to clinging, close to holding; therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and view: 'I do not agree with anything,' their view is close to non-lust, close to non-bondage, close to non-delight, close to non-clinging, close to non-holding."

202. When this was said, the wanderer Dīghanakha said this to the Blessed One - "Master Gotama praises my view, Master Gotama highly praises my view." "Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and view - 'I agree with some things, I do not agree with some things.' That view of theirs with which they agree is close to lust, close to bondage, close to delight, close to clinging, close to holding; that view of theirs with which they do not agree is close to non-lust, close to non-bondage, close to non-delight, close to non-clinging, close to non-holding. Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and view: 'I agree with everything,' therein a wise person considers thus: 'This view of mine - "I agree with everything" - if I were to obstinately adhere to this view and declare: "This alone is true and everything else is false"; I would be in dispute with two: with whatever ascetic or brahmin who holds such a doctrine and view - "I do not agree with anything," and with whatever ascetic or brahmin who holds such a doctrine and view - "I agree with some things, I do not agree with some things" - I would be in dispute with these two. When there is dispute, there is disagreement; when there is disagreement, there is vexation; when there is vexation, there is harming.' Thus seeing dispute, disagreement, vexation, and harming in himself, he abandons that view and does not cling to another view. Thus there comes to be the abandoning of these views, thus there comes to be the relinquishment of these views.

203. "Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and view - 'I do not agree with anything,' therein a wise person considers thus: 'This view of mine - "I do not agree with anything" - if I were to obstinately adhere to this view and declare: "This alone is true and everything else is false"; I would be in dispute with two: with whatever ascetic or brahmin who holds such a doctrine and view - "I agree with everything," and with whatever ascetic or brahmin who holds such a doctrine and view - "I agree with some things, I do not agree with some things" - I would be in dispute with these two. When there is dispute, there is disagreement; when there is disagreement, there is vexation; when there is vexation, there is harming.' Thus seeing dispute, disagreement, vexation, and harming in himself, he abandons that view and does not cling to another view. Thus there comes to be the abandoning of these views, thus there comes to be the relinquishment of these views.

204. "Therein, Aggivessana, those ascetics and brahmins who hold such a doctrine and view - 'I agree with some things, I do not agree with some things,' therein a wise person considers thus: 'This view of mine - "I agree with some things, I do not agree with some things" - if I were to obstinately adhere to this view and declare: "This alone is true and everything else is false"; I would be in dispute with two: with whatever ascetic or brahmin who holds such a doctrine and view - "I agree with everything," and with whatever ascetic or brahmin who holds such a doctrine and view - "I do not agree with anything" - I would be in dispute with these two. When there is dispute, there is disagreement; when there is disagreement, there is vexation; when there is vexation, there is harming.' Thus seeing dispute, disagreement, vexation, and harming in himself, he abandons that view and does not cling to another view. Thus there comes to be the abandoning of these views, thus there comes to be the relinquishment of these views.

205. "But Aggivessana, this body is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal, and should be contemplated as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. When he contemplates this body as impermanent, as suffering, as a disease, as a tumour, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self, whatever desire for the body, affection for the body, following after the body he has, is abandoned.

"Aggivessana, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. When, Aggivessana, 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, Aggivessana, 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, Aggivessana, 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. Pleasant feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation; painful feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation; neither-painful-nor-pleasant feeling too, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Seeing thus, Aggivessana, the learned noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-painful-nor-pleasant feeling; being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' A monk whose mind is thus liberated, Aggivessana, does not dispute with anyone, does not argue with anyone, and uses the worldly expressions without grasping.

206. Now on that occasion the Venerable Sāriputta was standing behind the Blessed One, fanning him. Then this occurred to the Venerable Sāriputta - "The Blessed One, indeed, tells us to abandon those states through direct knowledge, the Fortunate One, indeed, tells us to relinquish those states through direct knowledge." As the Venerable Sāriputta was reflecting thus, his mind was liberated from the taints through not clinging. And there arose in the wanderer Dīghanakha the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." Then the wanderer Dīghanakha, 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 - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms' - even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse to Dīghanakha is concluded as the fourth.

5. The Discourse to Māgaṇḍiya

207. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus in a market town of the Kurus named KammāsaTeaching, on a grass mat in the fire-house of a brahmin of the Bhāradvāja clan. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered KammāsaTeaching for alms. Having walked for alms in KammāsaTeaching and returned from his almsround after the meal, he approached a certain woodland grove for the day's abiding. Having entered that woodland grove, he sat down for the day's abiding at the foot of a certain tree. Then the wanderer Māgaṇḍiya, while walking and wandering for exercise, approached the fire-house of the brahmin of the Bhāradvāja clan. The wanderer Māgaṇḍiya saw the grass mat spread out in the fire-house of the brahmin of the Bhāradvāja clan. Having seen it, he said this to the brahmin of the Bhāradvāja clan: "Whose grass mat is this spread out in Master Bhāradvāja's fire-house? It seems like an ascetic's bed." "Sir Māgaṇḍiya, there is the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan. Now concerning that Master Gotama, this good reputation has spread: '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.' This bed has been prepared for that Master Gotama." "Indeed, Master Bhāradvāja, we have seen an unpleasant sight; indeed, Master Bhāradvāja, we have seen an unpleasant sight! That we should see the bed of that Master Gotama, the destroyer of growth!" "Guard your speech, Māgaṇḍiya; guard your speech, Māgaṇḍiya. For many wise nobles, wise brahmins, wise householders, and wise ascetics have deep confidence in that Master Gotama and have been trained in the noble method, in the wholesome Teaching." "Even if we were to see that Master Gotama face to face, Master Bhāradvāja, we would say to his face: 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it has come down in our scriptures." "If it is not troublesome for Master Māgaṇḍiya, I shall report this to the ascetic Gotama." "Let Master Bhāradvāja be at ease; just tell him what has been said."

208. The Blessed One heard this conversation between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya with the divine ear-element, which is purified and surpasses the human. Then the Blessed One, having emerged from seclusion in the evening, approached the fire-house of the brahmin of the Bhāradvāja clan; having approached, the Blessed One sat down on the prepared grass mat. Then the brahmin of the Bhāradvāja clan approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When the brahmin of the Bhāradvāja clan was seated to one side, the Blessed One said this to him - "But did you, Bhāradvāja, have any conversation with the wanderer Māgaṇḍiya about this very grass mat?" When this was said, the brahmin of the Bhāradvāja clan, shocked and with hair standing on end, said this to the Blessed One - "This is exactly what we wanted to tell Master Gotama. Yet Master Gotama has told what was not yet told." This was the conversation between the Blessed One and the brahmin of the Bhāradvāja clan that was interrupted. Then the wanderer Māgaṇḍiya, while walking and wandering for exercise, approached the Blessed One at the fire-house of the brahmin of the Bhāradvāja clan; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When the wanderer Māgaṇḍiya was seated to one side, the Blessed One said this to him -

209. "The eye, Māgaṇḍiya, delights in forms, takes pleasure in forms, rejoices in forms. That has been tamed, guarded, protected, and restrained by the Truth Finder, and he teaches the Teaching for its restraint. Was it in reference to this, Māgaṇḍiya, that you said - 'The ascetic Gotama is a destroyer of growth'?" "This indeed, Master Gotama, is what I meant when I said - 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it has come down in our scriptures." "The ear, Māgaṇḍiya, delights in sounds... etc... The nose, Māgaṇḍiya, delights in odours... The tongue, Māgaṇḍiya, delights in tastes, takes pleasure in tastes, rejoices in tastes. That has been tamed, guarded, protected, and restrained by the Truth Finder, and he teaches the Teaching for its restraint. Was it in reference to this, Māgaṇḍiya, that you said - 'The ascetic Gotama is a destroyer of growth'?" "This indeed, Master Gotama, is what I meant when I said - 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it has come down in our scriptures." "The body, Māgaṇḍiya, delights in tactile objects, takes pleasure... etc... The mind, Māgaṇḍiya, delights in mental phenomena, takes pleasure in mental phenomena, rejoices in mental phenomena. That has been tamed, guarded, protected, and restrained by the Truth Finder, and he teaches the Teaching for its restraint. Was it in reference to this, Māgaṇḍiya, that you said - 'The ascetic Gotama is a destroyer of growth'?" "This indeed, Master Gotama, is what I meant when I said - 'The ascetic Gotama is a destroyer of growth.' What is the reason for this? For thus it has come down in our scriptures."

210. "What do you think, Māgaṇḍiya - 'Here, someone might have formerly lived indulging in forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. Then later, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding forms, having abandoned craving for forms, having dispelled the fever of forms, being without thirst, he might dwell with a mind inwardly peaceful. What would you say about this person?" "Nothing, Master Gotama." "What do you think, Māgaṇḍiya - 'Here, someone might have formerly lived indulging in sounds cognizable by the ear...etc... with odours cognizable by the nose... with tastes cognizable by the tongue... tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. Then later, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding tactile objects, having abandoned craving for tactile objects, having dispelled the fever of tactile objects, being without thirst, he might dwell with a mind inwardly peaceful. What would you say about this person?" "Nothing, Master Gotama."

211. "Māgaṇḍiya, formerly when I was a householder, I lived endowed and furnished with the five cords of sensual pleasure, with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing, with sounds cognizable by the ear...etc... with odours cognizable by the nose... with tastes cognizable by the tongue... with tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. I had three palaces, Māgaṇḍiya - one for the rainy season, one for the winter, and one for the summer. During the four months of the rainy season, Māgaṇḍiya, I lived in the rainy season palace, entertained by female musicians, not once descending from the palace. Then later, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever of sensual pleasures, being without thirst, I dwell with a mind inwardly peaceful. I see other beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures. I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight that has nothing to do with sensual pleasures and unwholesome states - having attained even divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.

212. "Just as, Māgaṇḍiya, a householder or a householder's son who is rich, of great wealth, of great property, might live endowed and furnished with the five cords of sensual pleasure, with forms cognizable by the eye...etc... with tactile objects that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he might be reborn in a good destination, in a heavenly world, in the company of the Tāvatiṃsa devas. There in the Nandana Grove, surrounded by groups of celestial nymphs, he might live endowed and furnished with the five divine cords of sensual pleasure. He might see a householder or a householder's son living endowed and furnished with the five cords of sensual pleasure.

"What do you think, Māgaṇḍiya, would that young deva, in the Nandana Grove, surrounded by groups of celestial nymphs, living endowed and furnished with the five divine cords of sensual pleasure, envy that householder or householder's son, or be attracted to the five human cords of sensual pleasure or to human sensual pleasures?" "Indeed not, Master Gotama." What is the reason for this? "Because, Master Gotama, divine sensual pleasures are more excellent and more sublime than human sensual pleasures." "Similarly, Māgaṇḍiya, formerly when I was a householder, I lived endowed and furnished with the five cords of sensual pleasure, with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing, with sounds cognizable by the ear...etc... with odours cognizable by the nose... with tastes cognizable by the tongue... with tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. Then later, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever of sensual pleasures, being without thirst, I dwell with a mind inwardly peaceful. I see other beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures, and I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight that has nothing to do with sensual pleasures and unwholesome states - having attained even divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.

213. "Just as, Māgaṇḍiya, a person with leprosy, with sores and lesions on his body, being devoured by worms, scratching the scabs of his wounds with his nails, would scorch his body over a charcoal pit. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would make medicine for him. Using that medicine, he would be freed from leprosy, would be healthy, happy, independent, self-willed, able to go where he wishes. He would see another person with leprosy, with sores and lesions on his body, being devoured by worms, scratching the scabs of his wounds with his nails, scorching his body over a charcoal pit.

"What do you think, Māgaṇḍiya, would that person envy that leprous person for his charcoal pit or for his use of medicine?" "Indeed not, Master Gotama. What is the reason for this? Because when there is illness, there is need for medicine; when there is no illness, there is no need for medicine." "Similarly, Māgaṇḍiya, formerly when I was a householder, I lived endowed and furnished with the five cords of sensual pleasure, with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing, with sounds cognizable by the ear...etc... with odours cognizable by the nose... with tastes cognizable by the tongue... with tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. Then later, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever of sensual pleasures, being without thirst, I dwell with a mind inwardly peaceful. I see other beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with fever for sensual pleasures, indulging in sensual pleasures. I do not envy them, I do not delight in that. What is the reason for this? Because, Māgaṇḍiya, there is this delight that has nothing to do with sensual pleasures and unwholesome states - having attained even divine happiness - delighting in that delight, I do not envy what is inferior, I do not delight in that.

214. "Just as, Māgaṇḍiya, a person with leprosy, with sores and lesions on his body, being devoured by worms, scratching the scabs of his wounds with his nails, would scorch his body over a charcoal pit. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would make medicine for him. Using that medicine, he would be freed from leprosy, would be healthy, happy, independent, self-willed, able to go where he wishes. Then two strong men would seize him by both arms and drag him towards the charcoal pit.

"What do you think, Māgaṇḍiya, would that person twist his body this way and that?" "Yes, Master Gotama." "What is the reason for this?" "Because, Master Gotama, that fire had painful contact, great heat and great passion." "What do you think, Māgaṇḍiya, does that fire have painful contact, great heat and great passion only now, or did it also have painful contact, great heat and great passion before?" "Master Gotama, that fire has painful contact, great heat and great passion both now and it also had painful contact, great heat and great passion before. And that leprous person, Master Gotama, with sores and lesions on his body, being devoured by worms, scratching the scabs of his wounds with his nails, with impaired faculties, obtained a distorted perception of pleasure in what was actually painful contact with the fire." "Even so, Māgaṇḍiya, in the past sensual pleasures had painful contact, great heat and great passion; in the future sensual pleasures will have painful contact, great heat and great passion; and now in the present sensual pleasures have painful contact, great heat and great passion. And these beings, Māgaṇḍiya, who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, with impaired faculties, have obtained a distorted perception of pleasure in what is actually painful contact with sensual pleasures.

215. "Just as, Māgaṇḍiya, a person with leprosy, with sores and lesions on his body, being devoured by worms, scratching the scabs of his wounds with his nails, scorches his body over a charcoal pit. And Māgaṇḍiya, as that leprous person, with sores and lesions on his body, being devoured by worms, scratching the scabs of his wounds with his nails, scorches his body over a charcoal pit, the more those wounds become more unclean, more foul-smelling, and more putrid, yet there is a measure of satisfaction and gratification - namely, in scratching the scabs of the wounds; even so, Māgaṇḍiya, beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures and burning with the fever of sensual pleasures, indulge in sensual pleasures. And Māgaṇḍiya, as beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures and burning with the fever of sensual pleasures, indulge in sensual pleasures, the more their craving for sensual pleasures increases and they burn with the fever of sensual pleasures, yet there is a measure of satisfaction and gratification - namely, dependent on the five cords of sensual pleasure.

"What do you think, Māgaṇḍiya, have you seen or heard of any king or royal minister who, while living endowed and furnished with the five cords of sensual pleasure, without abandoning craving for sensual pleasures, without dispelling the fever of sensual pleasures, lived, lives, or will live without thirst, with a mind inwardly peaceful?" "Indeed not, Master Gotama." "Good, Māgaṇḍiya! I too, Māgaṇḍiya, have neither seen nor heard of any king or royal minister who, while living endowed and furnished with the five cords of sensual pleasure, without abandoning craving for sensual pleasures, without dispelling the fever of sensual pleasures, lived, lives, or will live without thirst, with a mind inwardly peaceful. But, Māgaṇḍiya, whatever ascetics or brahmins who lived, live, or will live without thirst, with a mind inwardly peaceful, all of them did so, do so, or will do so after understanding as they really are the origin, disappearance, gratification, danger, and escape regarding sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever of sensual pleasures." Then the Blessed One, on that occasion, uttered this inspired utterance:

"Health is the highest gain, Nibbāna the highest happiness;

And of paths, the eightfold one leading to the Deathless security."

216. When this was said, the wanderer Māgaṇḍiya said this to the Blessed One - "Wonderful, Master Gotama, marvellous, Master Gotama! How well spoken this is by Master Gotama - 'Health is the highest gain, Nibbāna the highest happiness.' I too, Master Gotama, have heard this from wanderers who are old, teachers of teachers, when they were speaking - 'Health is the highest gain, Nibbāna the highest happiness'; this agrees with that, Master Gotama." "But what you have heard from wanderers who are old, teachers of teachers, when they were speaking - 'Health is the highest gain, Nibbāna the highest happiness' - what is that health, what is that Nibbāna?" When this was said, the wanderer Māgaṇḍiya stroked his own limbs with his hand - "This, Master Gotama, is that health, this is that Nibbāna. For I am now healthy and happy, Master Gotama, nothing afflicts me."

217. "Just as, Māgaṇḍiya, a person blind from birth; he 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 hear a person with vision saying - 'How splendid, sir, is this white cloth, beautiful, spotless and clean!' He would go searching for something white. Then a certain person would deceive him with a dirty, oily rag - 'Here, good man, is a white cloth, beautiful, spotless and clean.' He would accept it, having accepted it he would wear it, having worn it he would express his delight - 'How splendid, sir, is this white cloth, beautiful, spotless and clean!'

"What do you think, Māgaṇḍiya, would that person blind from birth, if he knew and saw, accept that dirty, oily rag, having accepted it would he wear it, having worn it would he express his delight - 'How splendid, sir, is this white cloth, beautiful, spotless and clean!' - or is it through faith in one with vision?" "Not knowing and not seeing, Master Gotama, that person blind from birth would accept that dirty, oily rag, having accepted it he would wear it, having worn it he would express his delight - 'How splendid, sir, is this white cloth, beautiful, spotless and clean!' - through faith in one with vision." "Even so, Māgaṇḍiya, wanderers of other sects are blind and without vision, not knowing health, not seeing Nibbāna, yet they recite this verse - 'Health is the highest gain, Nibbāna the highest happiness.' This verse, Māgaṇḍiya, was spoken by former Arahants, perfectly enlightened ones -

'Health is the highest gain, Nibbāna the highest happiness;

And of paths, the eightfold one leading to the Deathless security."

218. "That is now progressively the verse of a worldling. "Now, Māgaṇḍiya, this body has become a disease, become a tumour, become a dart, become misery, become an affliction, and you say of this body which has become a disease, become a tumour, become a dart, become misery, become an affliction - 'This, Master Gotama, is that health, this is that Nibbāna.' For you do not have, Māgaṇḍiya, that noble eye by which you might know health with the noble eye, might see Nibbāna." "Such is my confidence in Master Gotama! Master Gotama is able to teach the Teaching to me in such a way that I might know health, might see Nibbāna."

219. "Just as, Māgaṇḍiya, a person blind from birth; he 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. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would make medicine for him. Using that medicine, he would not produce eyes, would not purify eyes. What do you think, Māgaṇḍiya, would that doctor only reap fatigue and vexation?" "Yes, Master Gotama." "Even so, Māgaṇḍiya, if I were to teach you the Teaching - 'This is that health, this is that Nibbāna,' you would not know health, would not see Nibbāna. That would be wearying for me, that would be troublesome for me." "Such is my confidence in Master Gotama! Master Gotama is able to teach the Teaching to me in such a way that I might know health, might see Nibbāna."

220. "Just as, Māgaṇḍiya, a person blind from birth; he 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 hear a person with vision saying - 'How splendid, sir, is this white cloth, beautiful, spotless and clean!' He would go searching for something white. Then a certain person would deceive him with a dirty, oily rag - 'Here, good man, is a white cloth, beautiful, spotless and clean.' He would accept it, having accepted it he would wear it. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would make medicine for him - expectorants, purgatives, eye drops, counter-eye drops, nasal treatments. Using that medicine, he would produce eyes, would purify eyes. Together with the arising of his eyes, whatever desire and lust he had for that dirty, oily rag would be abandoned. Then he would regard that person as an enemy and adversary, and might even think he deserved to be killed - 'Indeed for a long time I have been cheated, deceived, defrauded by this person with a dirty, oily rag - "Here, good man, is a white cloth, beautiful, spotless and clean."' Even so, Māgaṇḍiya, if I were to teach you the Teaching - 'This is that health, this is that Nibbāna.' You would know health, would see Nibbāna. Together with the arising of your eye, whatever desire and lust you had for the five aggregates subject to clinging would be abandoned; and this would occur to you - 'Indeed for a long time I have been cheated, deceived, defrauded by this mind. For while clinging, I was only clinging to form, only clinging to feeling, only clinging to perception, only clinging to formations, only clinging to consciousness. With my 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.'" "Such is my confidence in Master Gotama! Master Gotama is able to teach the Teaching to me in such a way that I might rise from this seat no longer blind."

221. "Then, Māgaṇḍiya, you should associate with superior persons. When you associate with superior persons, Māgaṇḍiya, then you will hear the true Teaching; when you hear the true Teaching, Māgaṇḍiya, then you will practise in accordance with the Teaching; when you practise in accordance with the Teaching, Māgaṇḍiya, then you will know for yourself, see for yourself - 'These are diseases, tumours, darts; here diseases, tumours, darts cease without remainder. With the cessation of my 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."

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

The Discourse to Māgaṇḍiya is concluded, the fifth.

6. The Discourse to Sandaka

223. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion the wanderer Sandaka was staying in the Pilakkha Cave together with a large assembly of wanderers, some five hundred wanderers. Then the Venerable Ānanda, having emerged from seclusion in the evening, addressed the monks: "Come, friends, let us approach the Devakatasobbha to see the cave." "Yes, friend," those monks replied to the Venerable Ānanda. Then the Venerable Ānanda together with several monks approached the Devakatasobbha. Now on that occasion the wanderer Sandaka was seated with a large assembly of wanderers, who were making a loud clamour and great noise, engaged in various kinds of pointless talk, that is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence. The wanderer Sandaka saw the Venerable Ānanda coming from afar. Having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise; here comes the ascetic Ānanda, a disciple of the ascetic Gotama. Among all the disciples of the ascetic Gotama who are dwelling in Kosambī, this ascetic Ānanda is one of them. These venerable ones love quiet, are disciplined in quiet, and speak in praise of quiet; perhaps if he finds our assembly quiet he might think it worth approaching." Then those wanderers fell silent.

224. Then the Venerable Ānanda approached the wanderer Sandaka. Then the wanderer Sandaka said this to the Venerable Ānanda: "Welcome, Venerable Ānanda, a warm welcome to the Venerable Ānanda. It has been a long time since the Venerable Ānanda took the opportunity to come here. Please sit down, Venerable Ānanda, this seat has been prepared." The Venerable Ānanda sat down on the prepared seat. The wanderer Sandaka, having taken a low seat, sat down to one side. When the wanderer Sandaka was seated to one side, the Venerable Ānanda said this to him - "Sandaka, what discussion were you having as you sat together here? What was the conversation that was interrupted?" "Let that discussion be, Venerable Ānanda, with which we were engaged just now. That discussion will not be difficult for the Venerable Ānanda to hear later. It would be good if the Venerable Ānanda himself would speak about the Teaching of his teacher." "Then listen, Sandaka, attend carefully, I shall speak." "Yes, sir," the wanderer Sandaka replied to the Venerable Ānanda. The Venerable Ānanda said this: "Sandaka, there are these four ways of living that are not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, and four unsatisfying spiritual lives, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching." "But what, Venerable Ānanda, are those four ways of living that are not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching?"

225. "Here, Sandaka, some teacher holds such a doctrine and view: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others. This person is made of the four great elements. When he dies, earth returns to and merges with the earth-body, water returns to and merges with the water-body, fire returns to and merges with the fire-body, air returns to and merges with the air-body, and the faculties pass into space. Five men carry the dead one on a bier, the footprints are seen as far as the cremation ground. The bones turn dove-coloured. The offerings end in ashes; giving is a doctrine of fools. Empty and false is the prattle of those who speak of existence. Both the foolish and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.'

"Therein, Sandaka, a wise person considers thus: 'This venerable teacher holds such a doctrine and view - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others. This person is made of the four great elements. When he dies, earth returns to and merges with the earth-body, water returns to and merges with the water-body, fire returns to and merges with the fire-body, air returns to and merges with the air-body, and the faculties pass into space. Five men carry the dead one on a bier, the footprints are seen as far as the cremation ground. The bones turn dove-coloured. The offerings end in ashes; giving is a doctrine of fools. Empty and false is the prattle of those who speak of existence. Both the foolish and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.' If what this venerable teacher says is true, then by not doing I have done it here, by not living it I have lived it here. Both of us are equal here in having attained the ascetic state, though I do not say 'Both of us will be destroyed and perish with the breaking up of the body; we will not exist after death.' It is excessive indeed that this venerable teacher goes naked, shaven, strives squatting, plucks out his hair and beard, while I live in a house crowded with children, use Kāsi sandalwood, wear garlands, scents and unguents, and accept gold and silver, yet I will have the same destiny as this venerable teacher. Knowing what, seeing what about the future should I live the holy life under this teacher? 'This is a way of living that is not the holy life' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the first way of living that is not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

226. "Furthermore, Sandaka, here some teacher holds such a doctrine and view: 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.'

"Therein, Sandaka, a wise person considers thus: 'This venerable teacher holds such a doctrine and view - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.' If what this venerable teacher says is true, then by not doing I have done it here, by not living it I have lived it here. Both of us are equal here in having attained the ascetic state, though I do not say 'For both no evil is done by doing.' It is excessive indeed that this venerable teacher goes naked, shaven, strives squatting, plucks out his hair and beard, while I live in a house crowded with children, use Kāsi sandalwood, wear garlands, scents and unguents, and accept gold and silver, yet I will have the same destiny as this venerable teacher. Knowing what, seeing what about the future should I live the holy life under this teacher? 'This is a way of living that is not the holy life' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the second way of living that is not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

227. "Furthermore, Sandaka, here some teacher holds such a doctrine and view: 'There is no cause, no condition for the defilement of beings; beings are defiled without cause or condition; there is no cause, no condition for the purification of beings; beings are purified without cause or condition; there is no power, no energy, no human strength, no human exertion; all beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of existence.'

"Therein, Sandaka, a wise person considers thus: 'This venerable teacher holds such a doctrine and view - There is no cause, no condition for the defilement of beings; beings are defiled without cause or condition. There is no cause, no condition for the purification of beings; beings are purified without cause or condition. There is no power, no energy, no human strength, no human exertion; all beings, all living beings, all creatures, all souls are powerless, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of existence.' If what this venerable teacher says is true, then by not doing I have done it here, by not living it I have lived it here. Both of us are equal here in having attained the ascetic state, though I do not say 'Both of us will be purified without cause or condition.' It is excessive indeed that this venerable teacher goes naked, shaven, strives squatting, plucks out his hair and beard, while I live in a house crowded with children, use Kāsi sandalwood, wear garlands, scents and unguents, and accept gold and silver, yet I will have the same destiny as this venerable teacher. Knowing what, seeing what about the future should I live the holy life under this teacher? 'This is a way of living that is not the holy life' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the third way of living that is not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

228. "Furthermore, Sandaka, here some teacher holds such a doctrine and view: 'There are these seven bodies, unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not obstruct one another, are incapable of causing one another happiness or suffering or both happiness and suffering. Which seven? The earth-body, the water-body, the fire-body, the air-body, happiness, suffering, and life as the seventh - these seven bodies are unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not obstruct one another. They are incapable of causing one another happiness or suffering or both happiness and suffering. Here there is no killer or one who causes killing, no hearer or one who causes hearing, no cognizer or one who causes cognition. Even if someone cuts off another's head with a sharp sword, no one takes any life. The sword merely passes through the space between these seven bodies. There are fourteen hundred thousand principal modes of generation, and sixty hundred, and six hundred, and five hundred kinds of action, and five actions, and three actions, and an action, and a half-action, sixty-two practices, sixty-two sub-aeons, six classes of existence, eight grounds of men, forty-nine hundred modes of livelihood, forty-nine hundred kinds of wanderers, forty-nine hundred abodes of dragons, twenty hundred faculties, thirty hundred hells, thirty-six realms of dust, seven spheres of percipient beings, seven of non-percipient beings, seven of the knotless ones, seven of deities, seven of humans, seven of demons, seven lakes, seven knots, seven hundred knots, seven precipices, seven hundred precipices, seven dreams, seven hundred dreams, and eighty-four hundred thousand great aeons through which the foolish and the wise alike will wander and roam before making an end of suffering. Here there is no "By this virtue or observance or austerity or holy life I will ripen unripened action, or eliminate ripened action by experiencing it again and again." Nothing like this exists. Pleasure and pain are measured out as if by a bushel; the round of births is fixed, there is no decrease or increase, no excellence or degradation. Just as a ball of string when thrown runs out to its full length, so too the foolish and the wise alike will wander and roam before making an end of suffering.'

"Therein, Sandaka, a wise person considers thus: 'This venerable teacher holds such a doctrine and view - There are these seven bodies, unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not obstruct one another. They are incapable of causing one another happiness or suffering or both happiness and suffering. Which seven? The earth-body, the water-body, the fire-body, the air-body, happiness, suffering, and life as the seventh - these seven bodies are unmade, not of the nature of the made, uncreated, not created, barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, do not change, do not obstruct one another. They are incapable of causing one another happiness or suffering or both happiness and suffering. Here there is no killer or one who causes killing, no hearer or one who causes hearing, no cognizer or one who causes cognition. Even if someone cuts off another's head with a sharp sword, no one takes any life. The sword merely passes through the space between these seven bodies. There are fourteen hundred thousand principal modes of generation, and sixty hundred, and six hundred, and five hundred kinds of action, and five actions, and three actions, and an action, and a half-action, sixty-two practices, sixty-two sub-aeons, six classes of existence, eight grounds of men, forty-nine hundred modes of livelihood, forty-nine hundred kinds of wanderers, forty-nine hundred abodes of dragons, twenty hundred faculties, thirty hundred hells, thirty-six realms of dust, seven spheres of percipient beings, seven of non-percipient beings, seven of the knotless ones, seven of deities, seven of humans, seven of demons, seven lakes, seven knots, seven hundred knots, seven precipices, seven hundred precipices, seven dreams, seven hundred dreams, and eighty-four hundred thousand great aeons through which the foolish and the wise alike will wander and roam before making an end of suffering. Here there is no "By this virtue or observance or austerity or holy life I will ripen unripened action, or eliminate ripened action by experiencing it again and again" - nothing like this exists. Pleasure and pain are measured out as if by a bushel; the round of births is fixed, there is no decrease or increase, no excellence or degradation. Just as a ball of string when thrown runs out to its full length, so too the foolish and the wise alike will wander and roam before making an end of suffering.' If what this venerable teacher says is true, then by not doing I have done it here, by not living it I have lived it here. Both of us are equal here in having attained the ascetic state, though I do not say. 'Both of us will wander and roam before making an end of suffering.' It is excessive indeed that this venerable teacher goes naked, shaven, strives squatting, plucks out his hair and beard, while I live in a house crowded with children, use Kāsi sandalwood, wear garlands, scents and unguents, and accept gold and silver, yet I will have the same destiny as this venerable teacher. Knowing what, seeing what about the future should I live the holy life under this teacher? 'This is a way of living that is not the holy life' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the fourth way of living that is not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

"These, Sandaka, are the four ways of living that are not the holy life, proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching."

"Wonderful, Venerable Ānanda, marvellous, Venerable Ānanda! How these four ways of living that are not the holy life have been proclaimed as 'ways of living that are not the holy life' by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching. "But what, Venerable Ānanda, are those four unsatisfying spiritual lives proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching?"

229. "Here, Sandaka, some teacher claims to be omniscient and all-seeing and to have complete knowledge and vision: 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.' He enters an empty house, he gets no almsfood, a dog bites him, he meets a wild elephant, he meets a wild horse, he meets a wild bull, he asks the name and clan of a woman or a man, he asks the name and the way to a village or a town. When asked 'Why is this?' he replies: 'I had to enter that empty house, that is why I entered; I had to get no almsfood, that is why I did not get any; I had to be bitten by a dog, that is why I was bitten; I had to meet a wild elephant, that is why I met one; I had to meet a wild horse, that is why I met one; I had to meet a wild bull, that is why I met one; I had to ask the name and clan of a woman and a man, that is why I asked; I had to ask the name and the way to a village and a town, that is why I asked.' Therein, Sandaka, a wise person considers thus: 'This venerable teacher claims to be omniscient and all-seeing and to have complete knowledge and vision... etc... "I had to ask the name and the way to a village and a town, that is why I asked."' 'This holy life is unsatisfying' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the first unsatisfying spiritual life proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

230. "Furthermore, Sandaka, here some teacher is one who relies on oral tradition, holding oral tradition as truth. He teaches the Teaching based on oral tradition, on lineage of transmission, on the authority of collections. But, Sandaka, for a teacher who relies on oral tradition, holding oral tradition as truth, some things may be well heard, some things may be badly heard, some may be true and some may be otherwise. Therein, Sandaka, a wise person considers thus: 'This venerable teacher is one who relies on oral tradition, holding oral tradition as truth. He teaches the Teaching based on oral tradition, on lineage of transmission, on the authority of collections. But for a teacher who relies on oral tradition, holding oral tradition as truth, some things may be well heard, some things may be badly heard, some may be true and some may be otherwise'. 'This holy life is unsatisfying' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the second unsatisfying spiritual life proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

231. "Furthermore, Sandaka, here some teacher is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he teaches a Teaching. But, Sandaka, for a teacher who is a reasoner, an inquirer, some things may be well reasoned, some things may be badly reasoned, some may be true and some may be otherwise. Therein, Sandaka, a wise person considers thus: 'This venerable teacher is a reasoner, an inquirer. Having beaten out his theory through reasoning and following his line of inquiry, as a result of his own ingenuity he teaches a Teaching. But for a teacher who is a reasoner, an inquirer, some things may be well reasoned, some things may be badly reasoned, some may be true and some may be otherwise'. 'This holy life is unsatisfying' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the third unsatisfying spiritual life proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

232. "Furthermore, Sandaka, here some teacher is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' Therein, Sandaka, a wise person considers thus: 'This venerable teacher is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' 'This holy life is unsatisfying' - having understood thus, he turns away disappointed from that holy life. This, Sandaka, is the fourth unsatisfying spiritual life proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching.

"These, Sandaka, are the four unsatisfying spiritual lives proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching."

"Wonderful, Venerable Ānanda, marvellous, Venerable Ānanda! How these four unsatisfying spiritual lives have been proclaimed as 'unsatisfying spiritual lives' by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, wherein a wise person would certainly not live the holy life, or if living it, would not attain the right way, the wholesome Teaching. But, Venerable Ānanda, what does that teacher teach, what does he proclaim, wherein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching?"

233. "Here, Sandaka, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One... etc... having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. When, Sandaka, under a teacher a disciple attains such excellent distinction, therein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching.

"And furthermore, Sandaka, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. When, Sandaka, under a teacher a disciple attains such excellent distinction, therein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching.

"And furthermore, Sandaka, with the fading away of rapture, a monk dwells in equanimity... etc... enters and dwells in the third meditative absorption. When, Sandaka, under a teacher a disciple attains such excellent distinction, therein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching.

"And furthermore, Sandaka, with the abandoning of pleasure... etc... enters and dwells in the fourth meditative absorption. When, Sandaka, under a teacher a disciple attains such excellent distinction, therein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions. When, Sandaka, under a teacher a disciple attains such excellent distinction, therein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' When, Sandaka, under a teacher a disciple attains such excellent distinction, therein a wise person would live the holy life, and living it, would attain the right way, the wholesome Teaching."

234. "But, Master Ānanda, would that monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge indulge in sensual pleasures?" "Sandaka, a monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - it is impossible for him to transgress five things. It is impossible for a monk whose taints are destroyed to deliberately deprive a living being of life, it is impossible for a monk whose taints are destroyed to take what is not given by way of theft, it is impossible for a monk whose taints are destroyed to engage in sexual intercourse, it is impossible for a monk whose taints are destroyed to tell a deliberate lie, it is impossible for a monk whose taints are destroyed to store up sensual pleasures for enjoyment as he did formerly when living in a house. Sandaka, a monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - it is impossible for him to transgress these five things."

235. "But, Venerable Ānanda, would that monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - whether he is walking or standing or sleeping or awake, is knowledge and vision continuously and uninterruptedly present to him: 'My taints are destroyed'?" "Then, Sandaka, I shall make a simile for you; here some wise people understand the meaning of what is said through a simile. Just as, Sandaka, if a person's hands and feet were cut off; whether he is walking or standing or sleeping or awake, continuously and uninterruptedly - yet only when he reflects does he know: 'My hands and feet are cut off.' "Just so, Sandaka, for a monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - whether he is walking or standing or sleeping or awake, continuously and uninterruptedly - yet only when he reflects does he know: 'My taints are destroyed.'"

236. "But how many, Venerable Ānanda, are there who have reached deliverance in this teaching and discipline?" "No, Sandaka, not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more who have reached deliverance in this teaching and discipline." "Wonderful, Venerable Ānanda, marvellous, Venerable Ānanda! There is no extolling of one's own teaching and disparaging of others' teachings, yet the teaching of the Teaching is in its proper sphere and so many who have reached deliverance can be seen. But these Ājīvakas, sons of the dead, extol themselves and disparage others, and they point out only three who have reached deliverance, that is: Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla." Then the wanderer Sandaka addressed his assembly: "Let the venerable ones live the holy life under the ascetic Gotama. It is not easy now for us to give up gain, honour and praise." Thus did the wanderer Sandaka send away his own assembly to live the holy life under the Blessed One.

The Discourse to Sandaka is concluded as the sixth.

7. The Greater Discourse to Sakuludāyi

237. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion several well-known and distinguished wanderers were dwelling in the wanderers' park at the Peacocks' Feeding Ground, that is to say - Annabhāra, Varadhara, and the wanderer Sakuludāyī, and other well-known and distinguished wanderers. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. Then this occurred to the Blessed One - "It is still too early to walk for alms in Rājagaha. What if I were to approach the wanderer Sakuludāyī at the wanderers' park at the Peacocks' Feeding Ground?" Then the Blessed One approached the wanderers' park at the Peacocks' Feeding Ground. Now on that occasion the wanderer Sakuludāyī was seated with a large assembly of wanderers, who were making a loud clamour and great noise, engaged in various kinds of pointless talk, that is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence. The wanderer Sakuludāyī saw the Blessed One coming from afar. Having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise. Here comes the ascetic Gotama; that venerable one loves quiet and speaks in praise of quiet. Perhaps if he finds our assembly quiet he might think it worth approaching." Then those wanderers fell silent. Then the Blessed One approached the wanderer Sakuludāyī. Then the wanderer Sakuludāyī said this to the Blessed One: "Welcome, Venerable Sir, Blessed One. A warm welcome, Venerable Sir, to the Blessed One. It has been a long time, Venerable Sir, since the Blessed One took the opportunity to come here. Please sit down, Venerable Sir, Blessed One; this seat has been prepared." The Blessed One sat down on the prepared seat. The wanderer Sakuludāyī, having taken a low seat, sat down to one side. When the wanderer Sakuludāyī was seated to one side, the Blessed One said this to him -

238. "Udāyi, what discussion were you having as you sat together here? What was the conversation that was interrupted?" "Let that discussion be, Venerable Sir, with which we were engaged just now. That discussion, Venerable Sir, will not be difficult for the Blessed One to hear later. In recent days, Venerable Sir, when various wanderers, ascetics and brahmins were seated together in the debating hall, this discussion arose - 'It is a gain indeed, sirs, for the people of Anga and Magadha, a great gain indeed, sirs, for the people of Anga and Magadha! For 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, have come to Rājagaha for the rains residence. Here is Pūraṇa Kassapa, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people; he too has come to Rājagaha for the rains residence. Here also is Makkhali Gosāla...etc... Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people; he too has come to Rājagaha for the rains residence. Here also is the ascetic Gotama, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people; he too has come to Rājagaha for the rains residence. Among these venerable 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, which one is honoured, respected, revered and venerated by his disciples, and which one do the disciples live in dependence on, having honoured and respected him?'

239. There, some said thus - 'Here is Pūraṇa Kassapa, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people; but he is not honoured, respected, revered or venerated by his disciples, nor do his disciples live in dependence on Pūraṇa Kassapa, having honoured and respected him. Once Pūraṇa Kassapa was teaching the Teaching to an assembly of many hundreds. There, a certain disciple of Pūraṇa Kassapa made a noise - "Good sirs, do not ask Pūraṇa Kassapa about this matter; he does not know this; we know this, ask us about this matter; we will explain this to you." Once Pūraṇa Kassapa, raising his arms, wailing, could not get them to - "Be quiet, good sirs, make no noise. They are not asking you, they are asking us; we will explain to them." Indeed many disciples of Pūraṇa Kassapa departed after refuting his doctrine - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can." Thus Pūraṇa Kassapa was not honoured, respected, revered or venerated by his disciples, nor did his disciples live in dependence on Pūraṇa Kassapa, having honoured and respected him. And indeed Pūraṇa Kassapa was reviled with criticism of his Teaching.'

Some said thus - Here also is Makkhali Gosāla...etc... Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... Nigaṇṭha Nāṭaputta, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people; but he is not honoured, respected, revered or venerated by his disciples, nor do his disciples live in dependence on Nigaṇṭha Nāṭaputta, having honoured and respected him. Once Nigaṇṭha Nāṭaputta was teaching the Teaching to an assembly of many hundreds. Then a certain disciple of Nigaṇṭha Nāṭaputta made a noise - "Do not ask Nigaṇṭha Nāṭaputta about this matter; he does not know this; we know this, ask us about this matter; we will explain this to you." Once Nigaṇṭha Nāṭaputta, raising his arms, wailing, could not get them to - "Be quiet, good sirs, make no noise. They are not asking you, they are asking us; we will explain to them." Indeed many disciples of Nigaṇṭha Nāṭaputta departed after refuting his doctrine - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly. I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, you are proven wrong. Go and free yourself from your doctrine, or disentangle yourself if you can." Thus Nigaṇṭha Nāṭaputta was not honoured, respected, revered or venerated by his disciples, nor did his disciples live in dependence on Nigaṇṭha Nāṭaputta, having honoured and respected him. And indeed Nigaṇṭha Nāṭaputta was reviled with criticism of his Teaching.'

240. Some said thus - 'Here also is the ascetic Gotama, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people; and he is honoured, respected, revered and venerated by his disciples, and his disciples live in dependence on the ascetic Gotama, having honoured and respected him. Once the ascetic Gotama was teaching the Teaching to an assembly of many hundreds. There one of the ascetic Gotama's disciples coughed. Then another fellow holy-life practitioner nudged him with his knee: "Let the venerable one be quiet, let the venerable one make no noise, our Teacher, the Blessed One, is teaching the Teaching." When the ascetic Gotama teaches the Teaching to an assembly of many hundreds, at that time there is no sound of coughing or clearing of throats among his disciples. A great multitude stands by expectantly: "We shall hear the Teaching that the Blessed One will speak." Just as if a person were to press out pure honey at a crossroads. A great multitude would stand by expectantly. Just so, when the ascetic Gotama teaches the Teaching to an assembly of many hundreds, at that time there is no sound of coughing or clearing of throats among his disciples. A great multitude stands by expectantly: "We shall hear the Teaching that the Blessed One will speak." Even those disciples of the ascetic Gotama who, after associating with fellow holy-life practitioners, reject the training and return to the low life, even they speak in praise of the Teacher, speak in praise of the Teaching, speak in praise of the Community, and they blame only themselves, not others, saying: "We were unlucky, we had little merit, for though we went forth in such a well-proclaimed Teaching and Discipline, we were unable to practise the complete and pure holy life for life." They become monastery attendants or male lay followers and undertake to observe the five training precepts. Thus the ascetic Gotama is honoured, respected, revered and venerated by his disciples, and his disciples live in dependence on the ascetic Gotama, having honoured and respected him."'

241. "How many things, Udāyi, do you observe in me, for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me?" "Venerable Sir, I observe five things in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him. What are the five? Venerable Sir, the Blessed One eats little, and speaks in praise of eating little. Venerable Sir, that the Blessed One eats little and speaks in praise of eating little - this is the first thing I observe in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him.

"Furthermore, Venerable Sir, the Blessed One is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe. Venerable Sir, that the Blessed One is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe - this is the second thing I observe in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him.

"Furthermore, Venerable Sir, the Blessed One is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood. Venerable Sir, that the Blessed One is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood - this is the third thing I observe in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him.

"Furthermore, Venerable Sir, the Blessed One is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging. Venerable Sir, that the Blessed One is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging - this is the fourth thing I observe in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him.

"Furthermore, Venerable Sir, the Blessed One lives in seclusion, and speaks in praise of seclusion. Venerable Sir, that the Blessed One lives in seclusion, and speaks in praise of seclusion - this is the fifth thing I observe in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him.

"Venerable Sir, these are the five things I observe in the Blessed One for which the disciples honour, respect, esteem and worship the Blessed One, and having honoured and respected him, live in dependence on him."

242. "If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama eats little and speaks in praise of eating little,' there are disciples of mine who eat only a kosa-measure of food, or half a kosa-measure, or a beluva fruit's measure, or half a beluva fruit's measure. But I, Udāyi, sometimes eat this bowl full to the brim and even more. If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama eats little and speaks in praise of eating little,' those disciples of mine who eat only a kosa-measure of food, or half a kosa-measure, or a beluva fruit's measure, or half a beluva fruit's measure, would not honour, respect, esteem and worship me for this quality, nor having honoured and respected me, would they live in dependence on me.

"If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe,' there are disciples of mine who wear rag-robes and coarse robes; they collect rags from charnel grounds, rubbish heaps, or shops, make them into patchwork robes, and wear them. But I, Udāyi, sometimes wear householders' robes that are strong, rough, and hairy like pumpkin down. If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe,' those disciples of mine who wear rag-robes and coarse robes, who collect rags from charnel grounds, rubbish heaps, or shops, make them into patchwork robes, and wear them, would not honour, respect, esteem and worship me for this quality, nor having honoured and respected me, would they live in dependence on me.

If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood,' there are disciples of mine who live on almsfood, who go on uninterrupted almsround, who delight in the practice of gathering scraps; even when invited to sit down after entering among houses, they do not accept. But I, Udāyi, sometimes eat when invited fine rice free from black grains, with many soups and various accompaniments. If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood,' those disciples of mine who live on almsfood, who go on uninterrupted almsround, who delight in the practice of gathering scraps, who do not accept even when invited to sit down after entering among houses, would not honour, respect, esteem and worship me for this quality, nor having honoured and respected me, would they live in dependence on me.

If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging,' there are disciples of mine who live at the foot of trees, who live in the open air; for eight months they do not go under a roof. But I, Udāyi, sometimes dwell in peaked-roof houses that are plastered inside and out, protected from the wind, with door bolts fastened and windows shut. If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging,' those disciples of mine who live at the foot of trees, who live in the open air, who for eight months do not go under a roof, would not honour, respect, esteem and worship me for this quality, nor having honoured and respected me, would they live in dependence on me.

If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama lives in seclusion, and speaks in praise of seclusion,' there are disciples of mine who dwell in the forest, who resort to remote lodgings, having plunged into forest and woodland lodgings far from habitation; they come down to the midst of the Community every fortnight for the recitation of the code of monastic rules. But I, Udāyi, sometimes dwell crowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and their disciples. If, Udāyi, my disciples were to honour, respect, esteem and worship me, and having honoured and respected me, were to live in dependence on me, thinking: 'The ascetic Gotama lives in seclusion, and speaks in praise of seclusion,' those disciples of mine who dwell in the forest, who resort to remote lodgings, having plunged into forest and woodland lodgings far from habitation, who come down to the midst of the Community every fortnight for the recitation of the code of monastic rules, would not honour, respect, esteem and worship me for this quality, nor having honoured and respected me, would they live in dependence on me.

Thus, Udāyi, my disciples do not honour, respect, esteem and worship me for these five qualities, nor having honoured and respected me, do they live in dependence on me.

243. "There are, Udāyi, five other things for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me. What are the five? Here, Udāyi, my disciples esteem me for higher virtuous behaviour - 'The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtuous behaviour.' That, Udāyi, my disciples esteem me for higher virtuous behaviour - 'The ascetic Gotama is virtuous, endowed with the supreme aggregate of virtuous behaviour' - this, Udāyi, is the first thing for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me.

244. "Furthermore, Udāyi, my disciples esteem me for superior knowledge and vision - 'The ascetic Gotama speaks only of what he knows, saying: "I know"; the ascetic Gotama speaks only of what he sees, saying: "I see"; the ascetic Gotama teaches the Teaching through direct knowledge, not without direct knowledge; the ascetic Gotama teaches the Teaching with a cause, not without a cause; the ascetic Gotama teaches the Teaching that is antidotal, not without antidote.' That, Udāyi, my disciples esteem me for superior knowledge and vision - 'The ascetic Gotama speaks only of what he knows, saying: "I know"; the ascetic Gotama speaks only of what he sees, saying: "I see"; the ascetic Gotama teaches the Teaching through direct knowledge, not without direct knowledge; the ascetic Gotama teaches the Teaching with a cause, not without a cause; the ascetic Gotama teaches the Teaching that is antidotal, not without antidote' - this, Udāyi, is the second thing for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me.

245. "Furthermore, Udāyi, my disciples esteem me for higher wisdom - 'The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; that he would not see a future doctrinal challenge, or would not thoroughly refute with the teaching an arisen doctrine of others - this is impossible.' What do you think, Udāyi, knowing and seeing thus, would my disciples interrupt the discussion from time to time?"

"No, Venerable Sir."

"Udāyi, I do not expect instruction from my disciples; rather, my disciples expect instruction from me.

That, Udāyi, my disciples esteem me for higher wisdom - 'The ascetic Gotama is wise, endowed with the supreme aggregate of wisdom; that he would not see a future doctrinal challenge, or would not thoroughly refute with the teaching an arisen doctrine of others - this is impossible.' This, Udāyi, is the third thing for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me.

246. "Furthermore, Udāyi, when my disciples who are afflicted by suffering, overcome by suffering, overwhelmed by suffering come to me and ask about the noble truth of suffering, I answer them about the noble truth of suffering when questioned, and I satisfy their minds with my answer to the question; they ask me about the origin of suffering... the cessation of suffering... the way leading to the cessation of suffering, and I answer them about the noble truth of the way leading to the cessation of suffering when questioned, and I satisfy their minds with my answer to the question. That, Udāyi, when my disciples who are afflicted by suffering, overcome by suffering, overwhelmed by suffering come to me and ask about the noble truth of suffering, I answer them about the noble truth of suffering when questioned, and I satisfy their minds with my answer to the question. They ask me about the origin of suffering... the cessation of suffering... the way leading to the cessation of suffering. I answer them about the noble truth of the way leading to the cessation of suffering when questioned. I satisfy their minds with my answer to the question. This, Udāyi, is the fourth thing for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me.

247. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the four foundations of mindfulness. Here, Udāyi, 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... he dwells contemplating mind in mind... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

"Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the four right strivings. Here, Udāyi, 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. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

"Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the four bases for spiritual power. Here, Udāyi, a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving, develops the basis for spiritual power endowed with concentration due to energy and formations of striving, develops the basis for spiritual power endowed with concentration due to mind and formations of striving, develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

"Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the five faculties. Here, Udāyi, a monk develops the faculty of faith leading to peace, leading to enlightenment; develops the faculty of energy...etc... develops the faculty of mindfulness... develops the faculty of concentration... develops the faculty of wisdom leading to peace, leading to enlightenment. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

"Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the five powers. Here, Udāyi, a monk develops the power of faith leading to peace, leading to enlightenment; develops the power of energy...etc... develops the power of mindfulness... develops the power of concentration... develops the power of wisdom leading to peace, leading to enlightenment. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

"Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the seven enlightenment factors. Here, Udāyi, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation-of-states...etc... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

"Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the noble eightfold path. Here, Udāyi, a monk develops right view, develops right intention, develops right speech, develops right action, develops right livelihood, develops right effort, develops right mindfulness, develops right concentration. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

248. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the eight deliverances. 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. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

249. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the eight bases for transcendence. 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. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

250. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the ten kasiṇa bases. One perceives the earth kasiṇa, above, below, across, non-dual, immeasurable; One perceives the water kasiṇa...etc... One perceives the fire kasiṇa... One perceives the air kasiṇa... One perceives the blue kasiṇa... One perceives the yellow kasiṇa... One perceives the red kasiṇa... One perceives the white kasiṇa... One perceives the space kasiṇa... One perceives the consciousness kasiṇa, above, below, across, non-dual, immeasurable. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

251. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples develop the four meditative absorptions. Here, Udāyi, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. Just as, Udāyi, a skilled bath attendant or his apprentice might sprinkle bath powder into a bronze dish and, sprinkling it with water drop by drop, knead it together, so that his ball of bath powder, saturated and pervaded with moisture, is dripping wet inside and out yet does not trickle; even so, Udāyi, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion.

"And furthermore, Udāyi, with the subsiding of thought and examination, internal confidence... etc... enters and dwells in the second meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. Udāyi, suppose there was a deep pool of spring water. It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, and the sky would not provide proper rain from time to time; yet from that very pool a cool stream of water would surge up and drench, steep, fill, and pervade that very pool with cool water, so that no part of the whole pool would be unpervaded by cool water. Even so, Udāyi, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration.

"And furthermore, Udāyi, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture. Udāyi, suppose 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. From top to bottom they are drenched, steeped, filled, and pervaded with cool water, so that no part of those blue lotuses, red lotuses, or white lotuses is unpervaded by cool water; even so, Udāyi, a monk drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture.

"And furthermore, Udāyi, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this very body with a pure and bright mind, so that there is no part of his whole body unpervaded by the pure and bright mind. Udāyi, suppose a person were sitting wrapped from head to foot in a white cloth, so that there would be no part of his whole body unpervaded by the white cloth; even so, Udāyi, a monk sits pervading this very body with a pure and bright mind, so that there is no part of his whole body unpervaded by the pure and bright mind. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

252. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples understand thus: 'This body of mine is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal; and this consciousness of mine is bound to it, tied to it.' Just as, Udāyi, a beautiful beryl gem of purest water, eight-faceted, well cut, clear, bright, perfect in every respect; and 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, perfect in every respect; and through it is strung a thread, blue, yellow, red, white, or light brown.' Even so, Udāyi, I have taught my disciples the way of practice, following which my disciples understand thus: 'This body of mine is material, made of the four great elements, born from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking apart and dispersal; and this consciousness of mine is bound to it, tied to it.' And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

253. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples create from this body another body having form, mind-made, complete in all its parts, not deficient in any faculty. Suppose, Udāyi, a person were to pull out a reed from a reed-grass; he would think thus - 'This is the reed-grass, this is the reed; the reed-grass is one thing, the reed is another; yet the reed has been pulled out from the reed-grass.' Or suppose, Udāyi, a person were to draw a sword from its sheath; he would think thus - 'This is the sword, this is the sheath; the sword is one thing, the sheath is another; yet the sword has been drawn out from the sheath.' Or suppose, Udāyi, a person were to draw a snake from its slough; he would think thus - 'This is the snake, this is the slough; the snake is one thing, the slough is another; yet the snake has been drawn out from the slough.' Even so, Udāyi, I have taught my disciples the way of practice, following which my disciples create from this body another body having form, mind-made, complete in all its parts, not deficient in any faculty. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

254. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples exercise the various kinds of spiritual power: having been one, they become many; having been many, they become one; appearing and vanishing; they go unimpeded through walls, ramparts, and mountains as if through space; they dive in and out of the earth as if it were water; they walk on water without breaking the surface as if it were earth; they travel through space cross-legged like a bird on the wing; they touch and stroke with their hand even these sun and moon, so mighty and powerful, and exercise mastery with the body as far as the brahmā world. Just as, Udāyi, a skilled potter or his apprentice could make and produce any kind of vessel he wishes from well-prepared clay; or just as, Udāyi, a skilled ivory-worker or his apprentice could make and produce any kind of ivory work he wishes from well-prepared ivory; or just as, Udāyi, a skilled goldsmith or his apprentice could make and produce any kind of gold ornament he wishes from well-prepared gold. Even so, Udāyi, I have taught my disciples the way of practice, following which my disciples exercise the various kinds of spiritual power: having been one, they become many; having been many, they become one; appearing and vanishing; they go unimpeded through walls, ramparts, and mountains as if through space; they dive in and out of the earth as if it were water; they walk on water without breaking the surface as if it were earth; they travel through space cross-legged like a bird on the wing; they touch and stroke with their hand even these sun and moon, so mighty and powerful, and exercise mastery with the body as far as the brahmā world. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

255. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples hear both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near. Just as, Udāyi, a strong conch-blower might easily make themselves heard in all four directions; even so, Udāyi, I have taught my disciples the way of practice, following which my disciples hear both kinds of sounds with the divine ear-element, which is purified and surpasses the human - divine and human, whether far or near. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

256. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples understand the minds of other beings and other individuals, having encompassed them with their own mind - they understand a mind with lust as 'a mind with lust', they understand a mind without lust as 'a mind without lust'; they understand a mind with hatred as 'a mind with hatred', they understand a mind without hatred as 'a mind without hatred'; they understand a mind with delusion as 'a mind with delusion', they understand a mind without delusion as 'a mind without delusion'; they understand a contracted mind as 'a contracted mind', they understand a distracted mind as 'a distracted mind'; they understand an exalted mind as 'an exalted mind', they understand a limited mind as 'a limited mind'; they understand a surpassable mind as 'a surpassable mind', they understand an unsurpassable mind as 'an unsurpassable mind'; they understand a concentrated mind as 'a concentrated mind', they understand an unconcentrated mind as 'an unconcentrated mind'; they understand a liberated mind as 'a liberated mind', they understand an unliberated mind as 'an unliberated mind'. Just as, Udāyi, if a woman or man, young, youthful, and fond of ornaments, examining their own facial reflection in a pure, bright mirror or in a bowl of clear water, would know if there was a blemish 'there is a blemish', or if there was no blemish 'there is no blemish'; even so, Udāyi, I have taught my disciples the way of practice, following which my disciples understand the minds of other beings and other individuals, having encompassed them with their own mind - they understand a mind with lust as 'a mind with lust', they understand a mind without lust... etc... a mind with hatred... a mind without hatred... a mind with delusion... a mind without delusion... a contracted mind... a distracted mind... an exalted mind... a limited mind... a surpassable mind... an unsurpassable mind... a concentrated mind... an unconcentrated mind... a liberated mind... they understand an unliberated mind as 'an unliberated mind'. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

257. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples recollect manifold past lives, that is - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. Suppose, Udāyi, a person were to go from his own village to another village, and from that village to yet another village; he would then return from that village to his own village; he would think thus - 'I went from my own village to another village, and there I stood in such a way, sat in such a way, spoke in such a way, and kept silent in such a way; from that village I went to that other village, and there too I stood in such a way, sat in such a way, spoke in such a way, and kept silent in such a way; and from that village I have returned to my own village.' Even so, Udāyi, I have taught my disciples the way of practice, following which my disciples recollect manifold past lives, that is - one birth... etc... thus with aspects and terms they recollect manifold past lives. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

258. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand how beings fare according to their actions - 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell; But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, they see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand how beings fare according to their actions. Just as, Udāyi, there might be two houses with doors. A person with good eyesight standing in between would see people entering and leaving the houses, walking back and forth, and wandering about; even so, Udāyi, I have taught my disciples the way of practice, following which my disciples with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and they understand how beings fare according to their actions... etc... And therein many of my disciples dwell having attained perfection and consummation in direct knowledge.

259. "Furthermore, Udāyi, I have taught my disciples the way of practice, following which my disciples, 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. Just as, Udāyi, in a mountain glen there was a lake, clear, transparent, and undisturbed, where a person with good eyesight standing on the bank would see shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still. He would think thus - 'This lake is clear, transparent, and undisturbed. Here are these shells and snails, pebbles and gravel, and shoals of fish swimming about and keeping still.' Even so, Udāyi, I have taught my disciples the way of practice, following which my disciples, 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. And therein many of my disciples dwell having attained perfection and consummation in direct knowledge. This, Udāyi, is the fifth thing for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me.

"These, Udāyi, are the five things for which my disciples honour, respect, esteem and worship me, and having honoured and respected me, live in dependence on me."

This is what the Blessed One said. Delighted, the wanderer Sakuludāyī rejoiced in what the Blessed One had said.

The Greater Discourse to Sakuludāyī is concluded as the seventh.

8. The Discourse to Samaṇamuṇḍika

260. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the wanderer Uggāhamāna, Samaṇamuṇḍikā's son, was staying in Mallikā's Park, at the debating hall with the single hall near the tinduka tree, together with a large assembly of wanderers, some five hundred wanderers. Then the architect Pañcakaṅga left Sāvatthī in the middle of the day to see the Blessed One. Then this occurred to the architect Pañcakaṅga: "It is not yet the right time to see the Blessed One; The Blessed One is in seclusion. It is also not the time to see the monks worthy of esteem; The monks worthy of esteem are in seclusion. What if I were to approach the wanderer Uggāhamāna, Samaṇamuṇḍikā's son, at Mallikā's monastery, the Single-Halled Tinduka Grove, where wanderers of various views gather?" Then the architect Pañcakaṅga approached the wanderer Uggāhamāna, Samaṇamuṇḍikā's son, at Mallikā's monastery, the Single-Halled Tinduka Grove.

Now on that occasion the wanderer Uggāhamāna, Samaṇamuṇḍikā's son, was seated with a large assembly of wanderers, who were making a loud clamour and great noise, engaged in various kinds of pointless talk, that is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence.

The wanderer Uggāhamāna, Samaṇamuṇḍikā's son, saw the architect Pañcakaṅga coming from afar. Having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise; here comes Pañcakaṅga the carpenter, a disciple of the ascetic Gotama. Among all the disciples of the ascetic Gotama who are householders wearing white clothes and dwelling in Sāvatthī, this Pañcakaṅga the carpenter is one of them. These venerable ones love quiet, are disciplined in quiet, and speak in praise of quiet; perhaps if he finds our assembly quiet he might think it worth approaching." Then those wanderers fell silent.

261. Then the architect Pañcakaṅga approached the wanderer Uggāhamāna, Samaṇamuṇḍikā's son; having approached, he exchanged greetings with the wanderer Uggāhamāna, Samaṇamuṇḍikā's son. After exchanging courteous and cordial greetings, he sat down to one side. When the architect Pañcakaṅga was seated to one side, the wanderer Uggāhamāna, Samaṇamuṇḍikā's son, said this to him - "Householder, I declare that when a person is endowed with four qualities, they are accomplished in what is wholesome, supremely wholesome, have attained the ultimate attainment, and are an invincible ascetic. With which four? Here, householder, one does not do evil actions with the body, does not speak evil speech, does not have evil intentions, does not live an evil livelihood - Householder, I declare that when a person is endowed with these four qualities, they are accomplished in what is wholesome, supremely wholesome, have attained the ultimate attainment, and are an invincible ascetic."

Then the architect Pañcakaṅga neither delighted in nor rejected what the wanderer Uggāhamāna, Samaṇamuṇḍikā's son, had said. without delighting in it or rejecting it, he rose from his seat and left - "I shall learn the meaning of what was said in the presence of the Blessed One." Then the architect Pañcakaṅga approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the architect Pañcakaṅga reported to the Blessed One all of the conversation he had with the wanderer Uggāhamāna, Samaṇamuṇḍikā's son.

262. When this was said, the Blessed One said this to the architect Pañcakaṅga - "In that case, architect, according to the wanderer Uggāhamāna Samaṇamuṇḍikā's son's statement, a young infant boy still lying on his back would be accomplished in the wholesome, supremely wholesome, having attained the ultimate attainment, an invincible recluse. For, architect, a young infant boy still lying on his back does not even have any notion of 'body', so how could he do evil actions with the body, except for mere wriggling! For, architect, a young infant boy still lying on his back does not even have any notion of 'speech', so how could he speak evil speech, except for mere crying! For, architect, a young infant boy still lying on his back does not even have any notion of 'intention', so how could he have evil intentions, except for mere cooing! For, architect, a young infant boy still lying on his back does not even have any notion of 'livelihood', so how could he live an evil livelihood, except for his mother's milk! In that case, architect, according to the wanderer Uggāhamāna Samaṇamuṇḍikā's son's statement, a young infant boy still lying on his back would be accomplished in the wholesome, supremely wholesome, having attained the ultimate attainment, an invincible recluse.

263. "Builder, I declare that when a person is endowed with four qualities, they are neither accomplished in what is wholesome, nor supremely wholesome, nor have attained the ultimate attainment, nor are an invincible ascetic, but rather stands having mastered only as much as this tender infant lying on its back. With which four? Here, builder, one does not do evil actions with the body, does not speak evil speech, does not have evil intentions, does not live an evil livelihood - Builder, I declare that when a person is endowed with these four qualities, they are neither accomplished in what is wholesome, nor supremely wholesome, nor have attained the ultimate attainment, nor are an invincible ascetic, but rather stands having mastered only as much as this tender infant lying on its back.

"Builder, I declare that when a person is endowed with ten qualities, they are accomplished in what is wholesome, supremely wholesome, have attained the ultimate attainment, and are an invincible ascetic. These are unwholesome habits; this, carpenter, I say should be understood. From here arise unwholesome habits; this, carpenter, I say should be understood. Here unwholesome habits cease without remainder; this, carpenter, I say should be understood. One who practises thus practises for the cessation of unwholesome habits; this, carpenter, I say should be understood.

"These are wholesome habits; this, carpenter, I say should be understood. From this source arise wholesome habits; this, carpenter, I say should be understood. Here wholesome habits cease without remainder; this, carpenter, I say should be understood. One who practises thus practises for the cessation of wholesome habits; this, carpenter, I say should be understood.

"These are unwholesome intentions; this, carpenter, I say should be understood. From here arise unwholesome intentions; this, carpenter, I say should be understood. Here unwholesome intentions cease without remainder; this, carpenter, I say should be understood. One who practises thus practises for the cessation of unwholesome intentions; this, carpenter, I say should be understood.

"These are wholesome intentions; this, carpenter, I say should be understood. From this arise wholesome intentions; this, carpenter, I say should be understood. Here wholesome intentions cease without remainder; this, carpenter, I say should be understood. One who practises thus practises for the cessation of wholesome intentions; this, carpenter, I say should be understood.

264. "And what, builder, are unwholesome virtuous behaviours? Unwholesome bodily action, unwholesome verbal action, evil livelihood - these, builder, are called unwholesome virtuous behaviours.

"And these unwholesome virtuous behaviours, builder, where do they originate? Their origin too has been stated. 'They originate from mind' should be said. Which mind? For mind too is manifold, diverse and of various kinds. From that mind which has lust, hatred and delusion, from here arise unwholesome virtuous behaviours.

"And where, builder, do these unwholesome virtuous behaviours cease without remainder? Their cessation too has been declared. Here, builder, a monk having abandoned bodily misconduct develops bodily good conduct, having abandoned verbal misconduct develops verbal good conduct, having abandoned mental misconduct develops mental good conduct, having abandoned wrong livelihood maintains his life with right livelihood - here these unwholesome habits cease without remainder.

"How practising, builder, is one practising for the cessation of unwholesome habits? Here, builder, 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. One who practises thus, builder, practises for the cessation of unwholesome habits.

265. "And what, builder, are wholesome virtuous behaviours? Wholesome bodily action, wholesome verbal action, and I say, builder, that purification of livelihood is also included in virtuous behaviour. These, builder, are called wholesome virtuous behaviours.

"And these wholesome virtuous behaviours, builder, where do they originate? Their origin too has been stated. 'They originate from mind' should be said. Which mind? For mind too is manifold, diverse and of various kinds. From a mind that is without lust, without hatred, without delusion arise wholesome virtuous behaviours.

"And where, builder, do these wholesome virtuous behaviours cease without remainder? Their cessation too has been declared. Here, builder, a monk is virtuous but not made of virtue, and he understands as it really is that liberation of mind and liberation by wisdom; wherein those wholesome virtuous behaviours cease without remainder.

"And how practising, builder, is one practising for the cessation of wholesome virtuous behaviours? Here, builder, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; ...etc... for the abandoning of arisen evil unwholesome states... ...etc... 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. One who practises thus, builder, practises for the cessation of wholesome virtuous behaviours.

266. "And what, builder, are unwholesome intentions? The intention of sensual pleasure, intention of ill will, intention of harmfulness - these, builder, are called unwholesome intentions.

"And these unwholesome intentions, builder, where do they originate? Their origin too has been stated. One should say, 'They originate from perception.' What is perception? For there are many and various kinds of perception. perception of sensual pleasure, perception of ill will, perception of harmfulness - from here arise unwholesome intentions.

"And where, builder, do these unwholesome intentions cease without remainder? Their cessation too has been declared. Here, builder, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption; here these unwholesome intentions cease without remainder.

"And how practising, builder, is one practising for the cessation of unwholesome intentions? Here, builder, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; ...etc... for the abandoning of arisen evil unwholesome states... ...etc... 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. One who practises thus, builder, practises for the cessation of unwholesome intentions.

267. "And what, builder, are wholesome intentions? Intention of renunciation, intention of non-ill will, intention of harmlessness - these, builder, are called wholesome intentions.

"And these wholesome intentions, builder, where do they originate? Their origin too has been stated. One should say, 'They originate from perception.' What is perception? For there are many and various kinds of perception. perception of renunciation, perception of non-ill will, perception of harmlessness - from this arise wholesome intentions.

"And where, builder, do these wholesome intentions cease without remainder? Their cessation too has been declared. Here, builder, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption; here these wholesome intentions cease without remainder.

"And how practising, builder, is one practising for the cessation of wholesome intentions? Here, builder, a monk generates desire, makes effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states; ...etc... for the abandoning of arisen evil unwholesome states... ...etc... 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. One who practises thus, builder, practises for the cessation of wholesome intentions.

268. "And with which ten qualities, builder, do I declare that a person is endowed with when they are accomplished in what is wholesome, supremely wholesome, have attained the ultimate attainment, and are an invincible ascetic? Here, builder, a monk is endowed with the right view of one beyond training, endowed with the right intention of one beyond training, endowed with the right speech of one beyond training, endowed with the right action of one beyond training, endowed with the right livelihood of one beyond training, endowed with the right effort of one beyond training, endowed with the right mindfulness of one beyond training, endowed with the right concentration of one beyond training, endowed with the right knowledge of one beyond training, endowed with the right liberation of one beyond training - Builder, I declare that when a person is endowed with these ten qualities, they are accomplished in what is wholesome, supremely wholesome, have attained the ultimate attainment, and are an invincible ascetic."

This is what the Blessed One said. Delighted, the carpenter Pañcakaṅga rejoiced in what the Blessed One had said.

The Discourse to Samaṇamuṇḍika, the eighth, is concluded.

9. The Shorter Discourse to Sakuludāyi

269. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the wanderer Sakuludāyī was staying in the wanderers' park at the Peacocks' Feeding Ground together with a large assembly of wanderers. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. Then this occurred to the Blessed One - "It is still too early to walk for alms in Rājagaha. What if I were to approach the wanderer Sakuludāyī at the wanderers' park at the Peacocks' Feeding Ground?" Then the Blessed One approached the wanderers' park at the Peacocks' Feeding Ground.

Now on that occasion the wanderer Sakuludāyī was seated with a large assembly of wanderers, who were making a loud clamour and great noise, engaged in various kinds of pointless talk, that is: talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence. The wanderer Sakuludāyī saw the Blessed One coming from afar. Having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise. Here comes the ascetic Gotama; that venerable one loves quiet and speaks in praise of quiet. Perhaps if he finds our assembly quiet he might think it worth approaching." Then those wanderers fell silent.

270. Then the Blessed One approached the wanderer Sakuludāyī. Then the wanderer Sakuludāyī said this to the Blessed One: "Welcome, Venerable Sir, Blessed One. A warm welcome, Venerable Sir, to the Blessed One. It has been a long time, Venerable Sir, since the Blessed One took the opportunity to come here. Please sit down, Venerable Sir, Blessed One; this seat has been prepared." The Blessed One sat down on the prepared seat. The wanderer Sakuludāyī, having taken a low seat, sat down to one side. When the wanderer Sakuludāyī was seated to one side, the Blessed One said this to him - "Udāyi, what discussion were you having as you sat together here? What was the conversation that was interrupted?" "Let that discussion be, Venerable Sir, with which we were engaged just now. That discussion, Venerable Sir, will not be difficult for the Blessed One to hear later. Venerable Sir, when I am not present in this assembly, this assembly sits engaged in various kinds of pointless talk; but when I, Venerable Sir, am present in this assembly, then this assembly sits looking up at my face only - thinking: 'We shall hear the Teaching that the ascetic Udāyī will speak'; but when, Venerable Sir, the Blessed One is present in this assembly, then both I and this assembly sit looking up at the Blessed One's face - thinking: 'We shall hear the Teaching that the Blessed One will speak.'"

271. "Therefore, Udāyi, let it occur to you just as it would occur to me." "In recent days, Venerable Sir, one who claimed to be omniscient and all-seeing and to have complete knowledge and vision, saying 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.' When questioned by me about the past, he evaded the issue by bringing up another, led the discussion astray, and displayed anger, hatred and displeasure. Then, Venerable Sir, mindfulness arose in me concerning the Blessed One - 'Oh indeed the Blessed One, oh indeed the Fortunate One! Who is so skilled in these states!'" "But who was that, Udāyi, who claimed to be omniscient and all-seeing and to have complete knowledge and vision, saying 'Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me,' who, when questioned by you about the past, evaded the issue by bringing up another, led the discussion astray, and displayed anger, hatred and displeasure?" "Nigaṇṭha Nāṭaputta, Venerable Sir."

"Udāyi, one who could recollect manifold past lives, that is - one birth, two births... etc... thus with aspects and terms may I recollect manifold past lives, either he might question me about the past, or I might question him about the past; either he might satisfy my mind with his answer to the question about the past, or I might satisfy his mind with my answer to the question about the past.

"Udāyi, one who with the divine eye, which is purified and surpasses the human, might see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and might understand how beings fare according to their actions, either he might question me about the future, or I might question him about the future; either he might satisfy my mind with his answer to the question about the future, or I might satisfy his mind with my answer to the question about the future.

"However, Udāyi, let the past be, let the future be. I will teach you the Teaching - when this exists, that exists; with the arising of this, that arises; when this does not exist, that does not exist; with the cessation of this, that ceases."

"Venerable Sir, I am not able to recollect with aspects and terms even what I have experienced in this present individuality, how then could I recollect manifold past lives, that is - one birth, two births... etc... thus with aspects and terms may I recollect manifold past lives, just like the Blessed One? Venerable Sir, I cannot even see a mud-sprite now, how then could I with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare according to their actions, just like the Blessed One? But when, Venerable Sir, the Blessed One says this to me - 'however, Udāyi, let the past be, let the future be; I will teach you the Teaching - when this exists, that exists; with the arising of this, that arises; when this does not exist, that does not exist; with the cessation of this, that ceases' - even that is not clear to me all the more. Perhaps, Venerable Sir, I might satisfy the Blessed One's mind with my answer to a question about my own teacher's doctrine."

272. "But Udāyi, what do you have in your teacher's doctrine?" "In our teacher's doctrine, Venerable Sir, we have this: 'This is the supreme beauty, this is the supreme beauty.'"

"But Udāyi, when you have this in your teacher's doctrine - 'This is the supreme beauty, this is the supreme beauty,' what is that supreme beauty?" "Venerable sir, that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty."

"But what is that supreme beauty than which there is no other beauty more excellent or more sublime?" "Venerable sir, that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty."

"This explanation of yours, Udāyi, would go on for a long time - "Venerable sir, you say 'that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty,' but you do not explain what that beauty is." "Suppose, Udāyi, a person were to say: 'I desire and lust after the most beautiful woman in this country.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of the noble, brahmin, merchant, or worker caste?' Asked thus, he would reply 'No.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of such and such name and clan...etc... whether she is tall, short, or of medium height, or whether she is dark, brown, or golden-skinned... or in which village, town, or city she lives?' Asked thus, he would reply 'No.' They might ask him: 'Good man, do you desire and lust after someone whom you neither know nor see?' Asked thus, he would reply 'Yes.'

"What do you think, Udāyi - "When this is so, does not that person's statement turn out to be groundless?" "Surely, Venerable Sir, when this is so, that person's statement turns out to be groundless."

"Just so, Udāyi, you say 'that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty,' but you do not explain what that beauty is."

"Venerable Sir, just as a beautiful beryl gem of purest water, eight-faceted, well cut, when placed on an orange cloth, shines and glows and radiates, so too the self is of such beauty and is healthy after death."

273. "What do you think, Udāyi, which of these two - a beautiful beryl gem of purest water, eight-faceted, well cut, placed on an orange cloth, shining and glowing and radiating, or a firefly in the pitch-black darkness of night - of these two kinds of light, which is more excellent and more sublime?" "Venerable Sir, the firefly in the pitch-black darkness of night - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Udāyi, which of these two - a firefly in the pitch-black darkness of night, or an oil lamp in the pitch-black darkness of night - of these two kinds of light, which is more excellent and more sublime?" "Venerable Sir, the oil lamp in the pitch-black darkness of night - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Udāyi, which of these two - an oil lamp in the pitch-black darkness of night, or a great mass of fire in the pitch-black darkness of night - of these two kinds of light, which is more excellent and more sublime?" "Venerable Sir, the great mass of fire in the pitch-black darkness of night - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Udāyi, which of these two - a great mass of fire in the pitch-black darkness of night, or the morning star at dawn when the sky is clear and free of clouds - of these two kinds of light, which is more excellent and more sublime?" "Venerable sir, the morning star at dawn when the sky is clear and free of clouds - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Udāyi, which of these two - the morning star at dawn when the sky is clear and free of clouds, or the moon at midnight on the fifteenth day of the fortnight, on the uposatha day, when the sky is clear and free of clouds - of these two kinds of light, which is more excellent and more sublime?" "Venerable sir, the moon at midnight on the fifteenth day of the fortnight, on the uposatha day, when the sky is clear and free of clouds - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Udāyi, which of these two - the moon at midnight on the fifteenth day of the fortnight, on the uposatha day, when the sky is clear and free of clouds, or the sun at midday in the last month of the rainy season, in autumn, when the sky is clear and free of clouds - of these two kinds of light, which is more excellent and more sublime?" "Venerable sir, the sun at midday in the last month of the rainy season, in autumn, when the sky is clear and free of clouds - of these two kinds of light, this is more excellent and more sublime."

"Indeed, Udāyi, there are many more deities whose light surpasses the radiance of the sun and moon, this I understand. Yet I do not say: 'Than which beauty there is no other beauty more excellent or more sublime.' Yet Udāyi, you say 'that beauty which is lower and more inferior than a firefly's, that is the supreme beauty,' but you do not explain what that beauty is." "The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion!"

"Why do you say this, Udāyi - "The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion!" "In our teacher's doctrine, Venerable Sir, we have this: 'This is the supreme beauty, this is the supreme beauty.' We, Venerable Sir, when questioned, pressed, and cross-examined by the Blessed One about our teacher's doctrine, are empty, hollow, and at fault."

274. "But Udāyi, is there an exclusively happy world, is there a systematic way for the realization of an exclusively happy world?" "In our teacher's doctrine, Venerable Sir, we have this: 'There is an exclusively happy world, there is a systematic way for the realization of an exclusively happy world.'"

"But Udāyi, what is that systematic way for the realization of an exclusively happy world?" "Here, Venerable Sir, someone having abandoned the destruction of life, abstains from the destruction of life, having abandoned taking what is not given, abstains from taking what is not given, having abandoned sexual misconduct, abstains from sexual misconduct, having abandoned false speech, abstains from false speech, and undertakes and follows some form of austerity. This, Venerable Sir, is that systematic way for the realization of an exclusively happy world."

"What do you think, Udāyi, when someone having abandoned the destruction of life, abstains from the destruction of life, is the self exclusively happy at that time or does it experience both happiness and suffering?" "Both happiness and suffering, Venerable Sir."

"What do you think, Udāyi, when someone having abandoned taking what is not given, abstains from taking what is not given, is the self exclusively happy at that time or does it experience both happiness and suffering?" "Both happiness and suffering, Venerable Sir."

"What do you think, Udāyi, when someone having abandoned sexual misconduct, abstains from sexual misconduct, is the self exclusively happy at that time or does it experience both happiness and suffering?" "Both happiness and suffering, Venerable Sir."

"What do you think, Udāyi, when someone having abandoned false speech, abstains from false speech, is the self exclusively happy at that time or does it experience both happiness and suffering?" "Both happiness and suffering, Venerable Sir."

"What do you think, Udāyi, when someone undertakes and follows some form of austerity, is the self exclusively happy at that time or does it experience both happiness and suffering?" "Both happiness and suffering, Venerable Sir."

"What do you think, Udāyi, can the realization of an exclusively happy world be achieved through a practice mixed with both happiness and suffering?" "The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion!"

"Why do you say this, Udāyi - "The Blessed One has cut off the discussion, the Fortunate One has cut off the discussion!" "In our teacher's doctrine, Venerable Sir, we have this: 'There is an exclusively happy world, there is a systematic way for the realization of an exclusively happy world.' We, Venerable Sir, when questioned, pressed, and cross-examined by the Blessed One about our teacher's doctrine, are empty, hollow, and at fault."

275. "But, Venerable Sir, is there an exclusively happy world, is there a systematic way for the realization of an exclusively happy world?" "There is indeed, Udāyi, an exclusively happy world, there is a systematic way for the realization of an exclusively happy world."

"But, Venerable Sir, what is that systematic way for the realization of an exclusively happy world?" "Here, Udāyi, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption; with the subsiding of thought and examination... enters and dwells in the second meditative absorption; with the fading away of rapture... enters and dwells in the third meditative absorption - this, Udāyi, is that systematic way for the realization of an exclusively happy world."

"No, Venerable Sir, that is not the systematic way for the realization of an exclusively happy world, for by that much the exclusively happy world would have been realized." "No, Udāyi, the exclusively happy world is not realized by that much; it is just a systematic way for the realization of an exclusively happy world."

When this was said, Sakuludāyi's assembly of wanderers made a loud clamour and great noise - "Here we are lost, together with our teacher's doctrine, here we are lost, together with our teacher's doctrine! We do not understand anything beyond this."

Then the wanderer Sakuludāyī, having quieted those wanderers, said this to the Blessed One - "But to what extent, Venerable Sir, is the exclusively happy world realized?" "Here, Udāyi, with the abandoning of pleasure... etc... the fourth meditative absorption... enters and dwells in. He stands with, converses with, and engages in discussion with those deities who have been reborn in an exclusively happy world. To this extent, Udāyi, the exclusively happy world is realized."

276. "Surely, Venerable Sir, it is for the realization of this exclusively happy world that monks live the holy life under the Blessed One?" "No, Udāyi, it is not for the realization of an exclusively happy world that monks live the holy life under me. There are, Udāyi, other states that are more excellent and more sublime, for the realization of which monks live the holy life under me."

"But what, Venerable Sir, are those states that are more excellent and more sublime, for the realization of which monks live the holy life under the Blessed One?" "Here, Udāyi, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One... etc... Having abandoned these five hindrances, corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption. This too, Udāyi, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me."

"And furthermore, Udāyi, with the subsiding of thought and examination... etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption. This too, Udāyi, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions. This too, Udāyi, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', 'This is the origin of suffering'... etc... 'This is the cessation of suffering'... 'This is the way leading to the cessation of suffering'... He understands as they really are 'These are the taints', 'This is the origin of the taints'... 'This is the cessation of the taints'... He understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This too, Udāyi, is a state that is more excellent and more sublime, for the realization of which monks live the holy life under me. These, Udāyi, are the states that are more excellent and more sublime, for the realization of which monks live the holy life under me."

277. When this was said, the wanderer Sakuludāyī 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 - '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."

When this was said, Sakuludāyī's assembly of wanderers said this to the wanderer Sakuludāyī - "Let not the venerable Udāyi live the holy life under the ascetic Gotama; let not the venerable Udāyi, having been a teacher, live as a pupil. Just as if one who was a water pot were to become a water carrier, so will it be with the venerable Udāyi. Let not the venerable Udāyi live the holy life under the ascetic Gotama; let not the venerable Udāyi, having been a teacher, live as a pupil." Thus did Sakuludāyi's assembly of wanderers create an obstacle for Sakuludāyi regarding the holy life under the Blessed One.

The Shorter Discourse to Sakuludāyi, the ninth, is concluded.

10. The Discourse to Vekhanasa

278. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the wanderer Vekhanasa approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, the wanderer Vekhanasa uttered this inspired utterance in the presence of the Blessed One - "This is the supreme beauty, this is the supreme beauty."

"Why do you say this, Kaccāna - 'This is the supreme beauty, this is the supreme beauty'? "What, Kaccāna, is that supreme beauty?"

"Master Gotama, that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty."

"But what, Kaccāna, is that beauty than which there is no other beauty more excellent or more sublime?"

"Master Gotama, that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty."

"This explanation of yours, Kaccāna, would go on for a long time - "Master Gotama, you say 'that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty,' but you do not explain what that beauty is." "Kaccāna, suppose a person were to say: 'I desire and lust after the most beautiful woman in this country.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of the noble, brahmin, merchant, or worker caste?' Asked thus, he would reply 'No.' They might ask him: 'Good man, this most beautiful woman whom you desire and lust after, do you know whether she is of such and such name and clan...etc... whether she is tall, short, or of medium height, or whether she is dark, brown, or golden-skinned... or in which village, town, or city she lives?' Asked thus, he would reply 'No.' They might ask him: 'Good man, do you desire and lust after someone whom you neither know nor see?' Asked thus, he would reply 'Yes.'

"What do you think, Kaccāna, when this is so, does not that person's statement turn out to be groundless?" "Surely, Master Gotama, when this is so, that person's statement turns out to be groundless." "Just so, Kaccāna, you say 'that beauty than which there is no other beauty more excellent or more sublime, that is the supreme beauty'; but you do not explain what that beauty is." "Just as, Master Gotama, a beautiful beryl gem of purest water, eight-faceted, well cut, when placed on an orange cloth, shines and glows and radiates, so too the self is of such beauty and is healthy after death."

279. "What do you think, Kaccāna, which of these two - a beautiful beryl gem of purest water, eight-faceted, well cut, placed on an orange cloth, shining and glowing and radiating, or a firefly in the pitch-black darkness of night - of these two kinds of light, which is more excellent and more sublime?" "Master Gotama, the firefly in the pitch-black darkness of night - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Kaccāna, which of these two - a firefly in the pitch-black darkness of night, or an oil lamp in the pitch-black darkness of night - of these two kinds of light, which is more excellent and more sublime?" "Master Gotama, the oil lamp in the pitch-black darkness of night - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Kaccāna, which of these two - an oil lamp in the pitch-black darkness of night, or a great mass of fire in the pitch-black darkness of night - of these two kinds of light, which is more excellent and more sublime?" "Master Gotama, the great mass of fire in the pitch-black darkness of night - of these two kinds of light, this is more excellent and more sublime."

"What do you think, Kaccāna, which of these two - a great mass of fire in the pitch-black darkness of night, or the morning star at dawn when the sky is clear and free of clouds - of these two kinds of light, which is more excellent and more sublime?" "Master Gotama, the morning star at dawn when the sky is clear and free of clouds - of these two kinds of light, this is more excellent and more sublime." "What do you think, Kaccāna, which of these two - the morning star at dawn when the sky is clear and free of clouds, or the moon at midnight on the fifteenth day of the fortnight, on the uposatha day, when the sky is clear and free of clouds - of these two kinds of light, which is more excellent and more sublime?" "Master Gotama, the moon at midnight on the fifteenth day of the fortnight, on the uposatha day, when the sky is clear and free of clouds - of these two kinds of light, this is more excellent and more sublime." "What do you think, Kaccāna, which of these two - the moon at midnight on the fifteenth day of the fortnight, on the uposatha day, when the sky is clear and free of clouds, or the sun at midday in the last month of the rainy season, in autumn, when the sky is clear and free of clouds - of these two kinds of light, which is more excellent and more sublime?" "Master Gotama, the sun at midday in the last month of the rainy season, in autumn, when the sky is clear and free of clouds - of these two kinds of light, this is more excellent and more sublime." "Indeed, Kaccāna, there are many more deities whose light surpasses the radiance of the sun and moon, this I understand. Yet I do not say: 'Than which beauty there is no other beauty more excellent or more sublime.' Yet Kaccāna, you say 'that beauty which is lower and more inferior than a firefly's, that is the supreme beauty,' but you do not explain what that beauty is."

280. "There are, Kaccāna, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, Kaccāna, are the five cords of sensual pleasure. Whatever pleasure and joy, Kaccāna, arise dependent on these five cords of sensual pleasure, this is called sensual happiness. Thus from sensual pleasures comes sensual happiness, and of sensual happiness, the happiness of sensual pleasure is declared supreme."

When this was said, the wanderer Vekhanasa said this to the Blessed One - "Wonderful, Master Gotama, marvellous, Master Gotama! How well spoken this is by Master Gotama - 'from sensual pleasures comes sensual happiness, and of sensual happiness, the happiness of sensual pleasure is declared supreme.' - "It is difficult to know this, Kaccāna, for you who has a different view, different conviction, different preference, different practice, different teacher's doctrine - sensual pleasures or sensual happiness or supreme sensual happiness. Those monks who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge - they would know this - sensual pleasures or sensual happiness or supreme sensual happiness."

281. When this was said, the wanderer Vekhanasa, angry and displeased, disparaging, criticising, and speaking ill of the Blessed One, saying "the ascetic Gotama will be evil", said this to the Blessed One - "Just so, some ascetics and brahmins, not knowing the past, not seeing the future, yet claim '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 - we understand' - they acknowledge. Their statement turns out to be merely ridiculous, merely words, merely void, merely hollow." "Kaccāna, those ascetics and brahmins who, not knowing the past, not seeing the future, claim '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 - we understand' - they acknowledge; their refutation exists in accordance with their own doctrine. However, Kaccāna, let the past be, let the future be. Let a wise person come who is honest, not deceitful, upright; I will instruct, I will teach the Teaching. Practising according to the instruction, before long he will know for himself, see for himself - 'This indeed is the right release from bondage, namely from the bondage of ignorance.' Just as, Kaccāna, a young tender infant lying on its back might be bound with five bonds including the neck, with thread bonds; as he grows and his faculties mature, those bonds would loosen; he would know 'I am free' but not the bond. Even so, Kaccāna, let a wise person come who is honest, not deceitful, upright; I will instruct, I will teach the Teaching; practising according to the instruction, before long he will know for himself, see for himself - 'This indeed is the right release from bondage, namely from the bondage of ignorance.'"

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

The Discourse to Vekhanasa is concluded as the tenth.

The Chapter on Wanderers, the third, is concluded.

Here is its summary -

Puṇḍarī, Aggisaha, Kathina by name, Dīghanakha, and then Bhāradvāja's clan;

Sandaka, Udāyi, Muṇḍika's son, Maṇika, and likewise Kaccāna, thus the excellent chapter.

4. The Chapter on Kings

1. The Discourse on Ghaṭikāra

282. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. Then the Blessed One stepped aside from the road and displayed a smile in a certain place. Then this occurred to the Venerable Ānanda - "What is the reason, what is the condition for the Blessed One's displaying of a smile? For the Truth Finders do not display a smile without reason." Then the Venerable Ānanda, having arranged his robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition for the Blessed One's displaying of a smile? For the Truth Finders do not display a smile without reason." "Formerly, Ānanda, in this place there was a market town named Vegaḷiṅga that was prosperous and flourishing, crowded with many people. The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One dwelt in dependence on the market town of Vegaḷiṅga, Ānanda. Here indeed, Ānanda, was the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Here indeed, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One sat and exhorted the Community of monks." Then the Venerable Ānanda, having folded his outer robe in four, said this to the Blessed One - "Then, Venerable Sir, may the Blessed One sit here. This spot will have been used by two Arahants, Perfectly Enlightened Ones." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda -

"Formerly, Ānanda, in this place there was a market town named Vegaḷiṅga that was prosperous and flourishing, crowded with many people. The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One dwelt in dependence on the market town of Vegaḷiṅga, Ānanda. Here indeed, Ānanda, was the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Here indeed, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One sat and exhorted the Community of monks.

283. In the market town of Vegaḷiṅga, Ānanda, there was a potter named Ghaṭikāra who was the chief attendant, the foremost attendant of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Ānanda, the potter Ghaṭikāra had a friend, a dear friend, a young man named Jotipāla. Then, Ānanda, the potter Ghaṭikāra addressed the young man Jotipāla: "Let us go, friend Jotipāla, to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. For I hold it good to see that Blessed One, the Arahant, the Perfectly Enlightened One." When this was said, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: "Enough, friend Ghaṭikāra. What is the use in seeing that bald-headed little ascetic?" For the second time, Ānanda... etc... For the third time, Ānanda, the potter Ghaṭikāra said this to the young man Jotipāla: "Let us go, friend Jotipāla, to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. For I hold it good to see that Blessed One, the Arahant, the Perfectly Enlightened One." For the third time, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: "Enough, friend Ghaṭikāra. What is the use in seeing that bald-headed little ascetic?" "Then, friend Jotipāla, taking our bathing cloths, let us go to the river to bathe." "Yes, friend," Ānanda, the young man Jotipāla replied to the potter Ghaṭikāra. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla, taking their bathing cloths, went to the river to bathe.

284. Then, Ānanda, the potter Ghaṭikāra addressed the young man Jotipāla: "Here, friend Jotipāla, not far away is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Let us go, friend Jotipāla, to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. For I hold it good to see that Blessed One, the Arahant, the Perfectly Enlightened One." When this was said, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: "Enough, friend Ghaṭikāra. What is the use in seeing that bald-headed little ascetic?" For the second time, Ānanda... etc... For the third time, Ānanda, the potter Ghaṭikāra said this to the young man Jotipāla: "Here, friend Jotipāla, not far away is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Let us go, friend Jotipāla, to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. For I hold it good to see that Blessed One, the Arahant, the Perfectly Enlightened One." For the third time, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: "Enough, friend Ghaṭikāra. What is the use in seeing that bald-headed little ascetic?" Then, Ānanda, the potter Ghaṭikāra, taking hold of the young man Jotipāla's waistband, said this: "Here, friend Jotipāla, not far away is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Let us go, friend Jotipāla, to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. For I hold it good to see that Blessed One, the Arahant, the Perfectly Enlightened One." Then, Ānanda, the young man Jotipāla, having loosened his waistband, said this to the potter Ghaṭikāra: "Enough, friend Ghaṭikāra. What is the use in seeing that bald-headed little ascetic?" Then, Ānanda, the potter Ghaṭikāra, taking hold of the freshly-washed hair of the young man Jotipāla, said this: "Here, friend Jotipāla, not far away is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Let us go, friend Jotipāla, to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. For I hold it good to see that Blessed One, the Arahant, the Perfectly Enlightened One." Then, Ānanda, this occurred to the young man Jotipāla: 'It is wonderful indeed! It is marvellous indeed! That this potter Ghaṭikāra, being of inferior birth, should think to take hold of my hair when I have just washed my head; surely this must be no ordinary matter!" He said this to the potter Ghaṭikāra: "Is it really that important, friend Ghaṭikāra?" "It is really that important, friend Jotipāla. For I hold it so good to see that Blessed One, the Arahant, the Perfectly Enlightened One." "Then, friend Ghaṭikāra, let go; we shall go."

285. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, the potter Ghaṭikāra paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One and sat down to one side. The young man Jotipāla exchanged greetings with the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, Ānanda, the potter Ghaṭikāra said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - 'Venerable Sir, this young man Jotipāla is my friend, my dear friend. May the Blessed One teach him the Teaching.' Then, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One instructed, inspired, roused and gladdened the potter Ghaṭikāra and the young man Jotipāla with a Teaching talk. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla, having been instructed, inspired, roused and gladdened by the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One with a Teaching talk, having delighted in and approved of the words of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, rose from their seats, paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, circumambulated him, and departed.

286. Then, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: "Friend Ghaṭikāra, while hearing this Teaching, why will you not go forth from home into homelessness?" "Don't you know, friend Jotipāla, that I support my blind and elderly parents?" "In that case, friend Ghaṭikāra, I shall go forth from home into homelessness." Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, they paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One and sat down to one side. Seated to one side, Ānanda, the potter Ghaṭikāra said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - 'Venerable Sir, this young man Jotipāla is my friend, my dear friend. May the Blessed One give him the going forth." The young man Jotipāla received the going forth and the higher ordination under the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One.

287. Then, Ānanda, when the young man Jotipāla had been ordained for half a month, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, having stayed at Vegaḷiṅga as long as he wished, set out on tour towards Bārāṇasī. Wandering by stages, he arrived at Bārāṇasī. There indeed, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One dwelt at Bārāṇasī in the Deer Park at Isipatana. King Kikī of Kāsi heard, Ānanda - 'The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One has arrived at Bārāṇasī and is dwelling at Bārāṇasī in the Deer Park at Isipatana.' Then, Ānanda, King Kikī of Kāsi had fine carriages prepared, mounted a fine carriage, and departed from Bārāṇasī in the fine carriages with great royal pomp to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One on foot; having approached, he paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One and sat down to one side. The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One instructed, inspired, roused and gladdened King Kikī of Kāsi, who was seated to one side, with a Teaching talk. Then, Ānanda, King Kikī of Kāsi, having been instructed, inspired, roused and gladdened by the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One with a Teaching talk, said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: "May the Blessed One together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One consented by remaining silent. Then, Ānanda, King Kikī of Kāsi, having understood the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One's acceptance, rose from his seat, paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, circumambulated him, and departed. Then, Ānanda, when that night had passed, King Kikī of Kāsi had excellent food, both hard and soft, prepared in his own residence - pure white rice free from black grains with many sauces and curries - and had the time announced to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - "It is time, Venerable Sir, the meal is ready."

288. Then, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, having dressed in the morning and taking his bowl and robe, approached the residence of King Kikī of Kāsi; having approached, he sat down on the prepared seat together with the Community of monks. Then, Ānanda, King Kikī of Kāsi served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then, Ānanda, King Kikī of Kāsi, when the Blessed One Kassapa, the Arahant, the Perfectly Enlightened 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, Ānanda, King Kikī of Kāsi said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - "May the Blessed One consent to spend the rains retreat in Bārāṇasī; such will be the support for the Community." "Enough, great king. I have already consented to spend the rains retreat elsewhere." For the second time, Ānanda... For the third time, Ānanda, King Kikī of Kāsi said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - "May the Blessed One consent to spend the rains retreat in Bārāṇasī; such will be the support for the Community." "Enough, great king. I have already consented to spend the rains retreat elsewhere." Then, Ānanda, King Kikī of Kāsi became disappointed and dejected thinking: "The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One does not consent to spend the rains retreat in Bārāṇasī." Then, Ānanda, King Kikī of Kāsi said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One - "Is there, Venerable Sir, anyone who supports you better than I do?"

"There is, great king, a market town named Vegaḷiṅga. There was a potter named Ghaṭikāra; he was my attendant, my chief attendant. But for you, great king, there is disappointment and dejection thinking: 'The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One does not consent to spend the rains retreat in Bārāṇasī.' This is not so for the potter Ghaṭikāra, nor will it be. The potter Ghaṭikāra, great king, has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community. The potter Ghaṭikāra, great king, abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs causing heedlessness. The potter Ghaṭikāra, great king, is possessed of confirmed confidence in the Buddha, possessed of confirmed confidence in the Teaching, possessed of confirmed confidence in the Community, possessed of virtues dear to the noble ones. The potter Ghaṭikāra, great king, is free from doubt about suffering, free from doubt about the origin of suffering, free from doubt about the cessation of suffering, free from doubt about the way leading to the cessation of suffering. The potter Ghaṭikāra, great king, eats only one meal, lives the holy life, is virtuous, of good qualities. The potter Ghaṭikāra, great king, has laid aside gold and silver, has given up money. The potter Ghaṭikāra, great king, has put down his spade and does not dig the earth with his own hands. What has been eroded from a river bank or dug up by rats, having collected that in a basket and made vessels, he says thus: "Let anyone who wishes place here bags of rice or bags of beans or bags of peas and take what they wish." The potter Ghaṭikāra, great king, supports his blind and elderly parents. The potter Ghaṭikāra, great king, with the utter destruction of the five lower fetters, has become spontaneously reborn, will attain final Nibbāna there, and is of a nature not to return from that world.

289. "On one occasion, great king, I was dwelling in a market town called Vegaḷiṅga. Then, great king, having dressed in the morning and taking my bowl and robe, I approached the parents of the potter Ghaṭikāra; having approached, I said this to the parents of the potter Ghaṭikāra - "Come now, where has this Bhaggava gone?" "Your attendant has gone out, Venerable Sir. Take rice from the pot and sauce from the vessel and eat." Then, great king, having taken rice from the pot and sauce from the vessel and eaten, I rose from my seat and departed. Then, great king, the potter Ghaṭikāra approached his parents; having approached, he said this to his parents - "Who has taken rice from the pot and sauce from the vessel, eaten, risen from his seat and departed?" "The Blessed One Kassapa, dear, the Arahant, the Perfectly Enlightened One, having taken rice from the pot and sauce from the vessel and eaten, rose from his seat and departed." Then, great king, this occurred to the potter Ghaṭikāra - "It is a gain for me, it is well-gotten for me, that the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One has such trust in me." Then, great king, rapture and happiness did not leave the potter Ghaṭikāra for half a month, and his parents for seven days.

290. "On one occasion, great king, I was dwelling right there in a market town called Vegaḷiṅga. Then, great king, having dressed in the morning and taking my bowl and robe, I approached the parents of the potter Ghaṭikāra; having approached, I said this to the parents of the potter Ghaṭikāra - "Come now, where has this Bhaggava gone?" "Your attendant has gone out, Venerable Sir. Take gruel from the bowl and sauce from the vessel and eat." Then, great king, having taken gruel from the bowl and sauce from the vessel and eaten, I rose from my seat and departed. Then, great king, the potter Ghaṭikāra approached his parents; having approached, he said this to his parents - "Who has taken gruel from the bowl and sauce from the vessel, eaten, risen from his seat and departed?" "The Blessed One Kassapa, dear, the Arahant, the Perfectly Enlightened One, having taken gruel from the bowl and sauce from the vessel and eaten, rose from his seat and departed." Then, great king, this occurred to the potter Ghaṭikāra - "It is a gain for me, it is well-gotten for me, that the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One has such trust in me." Then, great king, rapture and happiness did not leave the potter Ghaṭikāra for half a month, and his parents for seven days.

291. "On one occasion, great king, I was dwelling right there in a market town called Vegaḷiṅga. Now on that occasion the hut was leaking. Then, great king, I addressed the monks: "Go, monks, and find out about thatch at the potter Ghaṭikāra's residence." When this was said, great king, those monks said this to me: "Venerable Sir, there is no thatch at the potter Ghaṭikāra's residence, but there is a grass roof on his workshop." "Go, monks, and remove the thatch from the potter Ghaṭikāra's workshop." Then, great king, those monks removed the thatch from the potter Ghaṭikāra's workshop. Then, great king, the potter Ghaṭikāra's parents said this to those monks: "Who is removing the thatch from the workshop?" "Sister, monks are doing so because the hut of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One is leaking." "Take it, Venerable Sirs, take it, good sirs!" Then, great king, the potter Ghaṭikāra approached his parents; having approached, he said this to his parents - "Who removed the thatch from the workshop?" "Dear, monks did so because the hut of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One was leaking." Then, great king, this occurred to the potter Ghaṭikāra - "It is a gain for me, it is well-gotten for me, that the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One has such trust in me." Then, great king, rapture and happiness did not leave the potter Ghaṭikāra for half a month, and his parents for seven days. Then, great king, the workshop remained without a roof for the entire three months, and no rain fell through. Such, great king, was the potter Ghaṭikāra." "It is a gain, Venerable Sir, for the potter Ghaṭikāra, it is well-gotten, Venerable Sir, for the potter Ghaṭikāra, that the Blessed One has such trust in him."

292. Then, Ānanda, King Kikī of Kāsi sent five hundred cartloads of pure white rice and suitable curry ingredients to the potter Ghaṭikāra. Then, Ānanda, those royal men approached the potter Ghaṭikāra and said this: 'Venerable Sir, these five hundred cartloads of pure white rice and suitable curry ingredients have been sent by King Kikī of Kāsi. Please accept them, Venerable Sir.' 'The king has many duties and many things to do. No need! Let it be the king's!' Perhaps you might think, Ānanda: 'Surely the young man Jotipāla at that time was someone else.' But, Ānanda, it should not be regarded thus. I was the young man Jotipāla at that time."

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

The Discourse on Ghaṭikāra is concluded as first.

2. The Discourse on Raṭṭhapāla

293. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kuru together with a large Community of monks, and he arrived at Thullakoṭṭhika, a market town of the Kurus. The brahmin householders of Thullakoṭṭhika heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kuru together with a large Community of monks, has arrived at Thullakoṭṭhika. Now concerning that Master Gotama, this good reputation has spread: '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.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants." Then the brahmin householders of Thullakoṭṭhika approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, sat down to one side; some made reverential salutation towards the Blessed One and sat down to one side; some announced their name and clan in the presence of the Blessed One and sat down to one side; some sat down to one side in silence. When the brahmin householders of Thullakoṭṭhika were seated to one side, the Blessed One instructed, inspired, roused and gladdened them with a Teaching talk.

294. Now on that occasion a clansman named Raṭṭhapāla, son of a leading family in that same Thullakoṭṭhika, was sitting in that assembly. Then this occurred to the clansman Raṭṭhapāla - "As I understand the Teaching taught by the Blessed One, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?" Then the brahmin householders of Thullakoṭṭhika, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, having delighted in and approved of the Blessed One's words, rose from their seats, paid homage to the Blessed One, circumambulated him, and departed. Then, when the brahmin householders of Thullakoṭṭhika had just left, the clansman Raṭṭhapāla approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the clansman Raṭṭhapāla said this to the Blessed One - "Venerable Sir, as I understand the Teaching taught by the Blessed One, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. I wish, Venerable Sir, to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness. May I receive the going forth under the Blessed One, may I receive the higher ordination. Let the Blessed One give me the going forth." "But Raṭṭhapāla, have you been permitted by your mother and father to go forth from home into homelessness?" "No, Venerable Sir, I have not been permitted by my mother and father to go forth from home into homelessness." "Raṭṭhapāla, the Truth Finders do not give the going forth to a son without his mother and father's permission." "Then, Venerable Sir, I shall act in such a way that my mother and father will permit me to go forth from home into homelessness."

295. Then the clansman Raṭṭhapāla rose from his seat, paid homage to the Blessed One, circumambulated him, and approached his parents; having approached, he said this to his parents - "Mother, father, as I understand the Teaching taught by the Blessed One, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness. Permit me to go forth from home into homelessness." When this was said, Raṭṭhapāla's parents said this to the clansman Raṭṭhapāla - "Dear Raṭṭhapāla, you are our only son, dear and agreeable, brought up in comfort, grown up in comfort. Dear Raṭṭhapāla, you do not know any suffering. Even through death we would unwillingly be separated from you. Why then should we, while you are living, permit you to go forth from home into homelessness?" For the second time, the clansman Raṭṭhapāla...etc... For the third time, Raṭṭhapāla said this to his parents - "Mother, father, as I understand the Teaching taught by the Blessed One, it is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness. Permit me to go forth from home into homelessness." For the third time, Raṭṭhapāla's parents said this to the clansman Raṭṭhapāla - "Dear Raṭṭhapāla, you are our only son, dear and agreeable, brought up in comfort, grown up in comfort. Dear Raṭṭhapāla, you do not know any suffering. Even through death we would unwillingly be separated from you. Why then should we, while you are living, permit you to go forth from home into homelessness?"

296. Then the clansman Raṭṭhapāla - "My mother and father do not permit me to go forth from home into homelessness" - lay down right there on the bare ground - "Either death will come to me here or the going forth." Then the clansman Raṭṭhapāla did not eat one meal, did not eat two meals, did not eat three meals, did not eat four meals, did not eat five meals, did not eat six meals, did not eat seven meals. Then Raṭṭhapāla's parents said this to the clansman Raṭṭhapāla - "Dear Raṭṭhapāla, you are our only son, dear and agreeable, brought up in comfort, grown up in comfort. Dear Raṭṭhapāla, you do not know any suffering. Even through death we would unwillingly be separated from you. Why then should we, while you are living, permit you to go forth from home into homelessness. Get up, dear Raṭṭhapāla, eat, drink, and enjoy yourself; while eating, drinking, and enjoying yourself, enjoying sensual pleasures and doing meritorious deeds, delight in life. We do not permit you to go forth from home into homelessness. Even through death we would unwillingly be separated from you. Why then should we, while you are living, permit you to go forth from home into homelessness?" When this was said, the clansman Raṭṭhapāla remained silent. For the second time, Raṭṭhapāla's parents said this to the clansman Raṭṭhapāla...etc... For the second time, the clansman Raṭṭhapāla remained silent. For the third time, Raṭṭhapāla's parents said this to the clansman Raṭṭhapāla - "Dear Raṭṭhapāla, you are our only son, dear and agreeable, brought up in comfort, grown up in comfort. Dear Raṭṭhapāla, you do not know any suffering. Even through death we would unwillingly be separated from you, why then should we, while you are living, permit you to go forth from home into homelessness. Get up, dear Raṭṭhapāla, eat, drink, and enjoy yourself; while eating, drinking, and enjoying yourself, enjoying sensual pleasures and doing meritorious deeds, delight in life. We do not permit you to go forth from home into homelessness. Even through death we would unwillingly be separated from you. Why then should we, while you are living, permit you to go forth from home into homelessness?" For the third time, the clansman Raṭṭhapāla remained silent.

297. Then Raṭṭhapāla's friends approached the clansman Raṭṭhapāla; having approached, they said this to the clansman Raṭṭhapāla - "Friend Raṭṭhapāla, you are your parents' only son, dear and agreeable, brought up in comfort, grown up in comfort. Friend Raṭṭhapāla, you do not know any suffering. Even through death your parents would unwillingly be separated from you. Why then should they, while you are living, permit you to go forth from home into homelessness. Get up, friend Raṭṭhapāla, eat, drink, and enjoy yourself; while eating, drinking, and enjoying yourself, enjoying sensual pleasures and doing meritorious deeds, delight in life. Your parents will not permit you to go forth from home into homelessness. Even through death your parents would unwillingly be separated from you. Why then should they, while you are living, permit you to go forth from home into homelessness?" When this was said, the clansman Raṭṭhapāla remained silent. For the second time... For the third time, Raṭṭhapāla's friends said this to the clansman Raṭṭhapāla - "Friend Raṭṭhapāla, you are your parents' only son, dear and agreeable, brought up in comfort, grown up in comfort, friend Raṭṭhapāla, you do not know any suffering, even through death your parents would unwillingly be separated from you. Why then should they, while you are living, permit you to go forth from home into homelessness? Get up, friend Raṭṭhapāla, eat, drink, and enjoy yourself; while eating, drinking, and enjoying yourself, enjoying sensual pleasures and doing meritorious deeds, delight in life. Your parents will not permit you to go forth from home into homelessness, even through death your parents would unwillingly be separated from you. Why then should they, while you are living, permit you to go forth from home into homelessness?" For the third time, the clansman Raṭṭhapāla remained silent.

298. Then Raṭṭhapāla's friends approached Raṭṭhapāla's parents; having approached, they said this to Raṭṭhapāla's parents - "Mother and father, that clansman Raṭṭhapāla is lying down right there on the bare ground - 'Either death will come to me here or the going forth.' If you do not permit the clansman Raṭṭhapāla to go forth from home into homelessness, he will meet death right there. But if you permit the clansman Raṭṭhapāla to go forth from home into homelessness, you will still see him after he has gone forth. If the clansman Raṭṭhapāla does not delight in the going forth from home into homelessness, what other destination will there be for him? He will return right here. Permit the clansman Raṭṭhapāla to go forth from home into homelessness." "We permit, dears, the clansman Raṭṭhapāla to go forth from home into homelessness. But after going forth he must visit his parents." Then Raṭṭhapāla's friends approached the clansman Raṭṭhapāla; having approached, they said this to the clansman Raṭṭhapāla - "Get up, friend Raṭṭhapāla, you have been permitted by your mother and father to go forth from home into homelessness. But after going forth you must visit your parents."

299. Then the clansman Raṭṭhapāla got up, regained his strength, 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 clansman Raṭṭhapāla said this to the Blessed One - "I have been permitted, Venerable Sir, by my mother and father to go forth from home into homelessness. Let the Blessed One give me the going forth." The clansman Raṭṭhapāla received the going forth and the higher ordination under the Blessed One. Then, when the Venerable Raṭṭhapāla had been ordained for half a month, the Blessed One, having stayed at Thullakoṭṭhika as long as he wished, set out on tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī. There the Blessed One dwelt at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Raṭṭhapāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Raṭṭhapāla became one of the Arahants.

Then the Venerable Raṭṭhapāla 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 Raṭṭhapāla said this to the Blessed One - "Venerable Sir, I wish to visit my parents, if the Blessed One permits me." Then the Blessed One encompassed with his own mind the mind of the Venerable Raṭṭhapāla. As the Blessed One knew - "The clansman Raṭṭhapāla is incapable of rejecting the training and returning to the low life," then the Blessed One said this to the Venerable Raṭṭhapāla - "Now is the time you think fit, Raṭṭhapāla." Then the Venerable Raṭṭhapāla rose from his seat, paid homage to the Blessed One, circumambulated him, put his lodging in order, took his bowl and robe, and set out on tour towards Thullakoṭṭhika. Wandering by stages, he arrived at Thullakoṭṭhika. There the Venerable Raṭṭhapāla dwelt at Thullakoṭṭhika in King Koravya's Deer Park. Then the Venerable Raṭṭhapāla, having dressed in the morning and taking his bowl and robe, entered Thullakoṭṭhika for alms. Walking for alms on uninterrupted round in Thullakoṭṭhika, he approached his father's residence. Now on that occasion the Venerable Raṭṭhapāla's father was having his hair trimmed in the middle hall. The Venerable Raṭṭhapāla's father saw the Venerable Raṭṭhapāla coming from afar. Having seen him, he said this: "Our only son, dear and agreeable, was made to go forth by these shaven-headed ascetics." Then the Venerable Raṭṭhapāla received neither alms nor refusal at his father's residence; instead he received only abuse. Now on that occasion a female slave of the Venerable Raṭṭhapāla's relatives wanted to throw away some stale porridge. Then the Venerable Raṭṭhapāla said this to that female slave: "Sister, if that is to be thrown away, pour it here in my bowl." Then, as the female slave of the Venerable Raṭṭhapāla's relatives was pouring that stale porridge into the Venerable Raṭṭhapāla's bowl, she recognized the marks of his hands, his feet, and his voice.

300. Then the female slave of the Venerable Raṭṭhapāla's relatives approached the Venerable Raṭṭhapāla's mother; having approached, she said this to the Venerable Raṭṭhapāla's mother - "Please, my lady, you should know - 'Young master Raṭṭhapāla has arrived.'" "If, girl, you speak the truth, I will make you a free woman." Then the Venerable Raṭṭhapāla's mother approached the Venerable Raṭṭhapāla's father; having approached, she said this to the Venerable Raṭṭhapāla's father - "Please, householder, you should know - 'The clansman Raṭṭhapāla has arrived, it seems.'" Now on that occasion the Venerable Raṭṭhapāla was eating that stale porridge leaning against a certain wall. Then the Venerable Raṭṭhapāla's father approached the Venerable Raṭṭhapāla; having approached, he said this to the Venerable Raṭṭhapāla - "How can it be, dear Raṭṭhapāla, that you will eat stale porridge? Should you not, dear Raṭṭhapāla, go to your own home?" "How, householder, can we who have gone forth from home into homelessness have a home? We are homeless, householder. We went to your house, householder, and there we received neither alms nor refusal; instead we received only abuse." "Come, dear Raṭṭhapāla, let us go home." "Enough, householder, I have finished my meal for today." "Then, dear Raṭṭhapāla, consent to tomorrow's meal." The Venerable Raṭṭhapāla consented by remaining silent. Then the Venerable Raṭṭhapāla's father, having understood the Venerable Raṭṭhapāla's consent, approached his own residence; having approached, having had a great heap of gold and silver made and covered with mats, he addressed the Venerable Raṭṭhapāla's former wives: "Come, daughters-in-law, adorn yourselves with the adornments with which adorned you were previously dear and agreeable to the clansman Raṭṭhapāla."

301. Then when that night had passed, the Venerable Raṭṭhapāla's father had excellent food, both hard and soft, prepared in his own residence and had the time announced to the Venerable Raṭṭhapāla - "It is time, dear Raṭṭhapāla, the meal is ready." Then the Venerable Raṭṭhapāla, having dressed in the morning and taking his bowl and robe, went to his father's residence; having approached, he sat down on the prepared seat. Then the Venerable Raṭṭhapāla's father, having had that heap of gold and silver uncovered, said this to the Venerable Raṭṭhapāla - "This, dear Raṭṭhapāla, is your maternal wealth, another is paternal, another ancestral. It is possible, dear Raṭṭhapāla, to enjoy wealth and make merit. Come, dear Raṭṭhapāla, return to the low life, enjoy wealth and make merit." "If you would do as I say, householder, you would have this heap of gold and silver loaded onto carts, taken away and dumped into the current in the middle of the Ganges river. What is the reason for this? Because from that source, householder, there will arise sorrow, lamentation, pain, displeasure and despair." Then the Venerable Raṭṭhapāla's former wives, each taking hold of his feet, said this to the Venerable Raṭṭhapāla - "What are they like, noble son, those celestial nymphs for whose sake you live the holy life?" "We do not live the holy life, sister, for the sake of celestial nymphs." "The noble son Raṭṭhapāla addresses us with the word 'sister'" - they fainted and fell down right there. Then the Venerable Raṭṭhapāla said this to his father - "If, householder, there is food to be given, give it; do not harass us." "Eat, dear Raṭṭhapāla, the meal is ready." Then the Venerable Raṭṭhapāla's father served and satisfied the Venerable Raṭṭhapāla with his own hands with excellent food, both hard and soft.

302. Then the Venerable Raṭṭhapāla, having finished his meal and removed his hand from the bowl, standing right there spoke these verses -

"Behold this decorated image, a raised mass of sores;

Afflicted and full of intentions, for whom there is no stable maintenance.

"Look at this adorned form, with jewels and earrings;

Bones wrapped in skin, it shines with clothes.

"Feet painted with red lac, face smeared with powder;

Enough to delude a fool, but not one seeking the far shore.

"Hair arranged in eight plaits, eyes anointed with collyrium;

Enough to delude a fool, but not one seeking the far shore.

"Like a newly painted vessel, this adorned foul body;

Enough to delude a fool, but not one seeking the far shore.

"The hunter laid a snare, but the deer did not fall into the trap;

Having eaten the fodder, let us go, while the trappers weep.'

Then the Venerable Raṭṭhapāla, having spoken these verses while standing, approached the deer park of King Koravya; having approached, he sat down for the day's abiding at the foot of a certain tree.

303. Then King Korabya addressed the huntsman - "Clear, dear huntsman, the game preserve in the pleasure grounds; we shall go to see the beautiful grounds." "Yes, your majesty," the huntsman replied to King Korabya and while clearing the game preserve he saw the Venerable Raṭṭhapāla seated for the day's abiding at the foot of a certain tree. Having seen him, he approached King Korabya; having approached, he said this to King Korabya - "Your game preserve is cleared, sire. And there is a clansman named Raṭṭhapāla, son of a leading family in this same Thullakoṭṭhika, whom you used to praise frequently, seated for the day's abiding at the foot of a certain tree." "Then, dear huntsman, enough now of the pleasure grounds. Now we shall pay our respects to Master Raṭṭhapāla." Then King Korabya, having said "Release all the hard and soft food that was prepared there," had fine carriages prepared, mounted a fine carriage, and departed from Thullakoṭṭhika in the fine carriages with great royal pomp to see the Venerable Raṭṭhapāla. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and approached the Venerable Raṭṭhapāla on foot with an eminent retinue; having approached, he exchanged greetings with the Venerable Raṭṭhapāla. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, King Korabya said this to the Venerable Raṭṭhapāla - "Let Master Raṭṭhapāla sit here on the elephant rug." "Enough, great king, you sit down; I am seated on my own seat." King Korabya sat down on the prepared seat. Having sat down, King Korabya said this to the Venerable Raṭṭhapāla -

304. "Master Raṭṭhapāla, there are these four kinds of deterioration, possessed of which some people here shave off their hair and beard, put on the ochre robes, and go forth from home into homelessness. What are the four? Deterioration through aging, deterioration through illness, deterioration through wealth, deterioration through relatives. And what, Master Raṭṭhapāla, is deterioration through aging? Here, Master Raṭṭhapāla, someone is old, aged, elderly, advanced in years and has reached the final stage of life. He considers thus: 'I am now old, aged, elderly, advanced in years and have reached the final stage of life. It is not easy for me to acquire wealth that I have not acquired or to make what wealth I have acquired prosper. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Being possessed of that deterioration through aging, he shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness. This, Master Raṭṭhapāla, is called deterioration through aging. But Master Raṭṭhapāla is now young, youthful, black-haired, endowed with the blessing of youth, in the prime of life. That deterioration through aging does not exist for Master Raṭṭhapāla. What has Master Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"And what, Master Raṭṭhapāla, is deterioration through illness? Here, Master Raṭṭhapāla, someone is afflicted, suffering, gravely ill. He considers thus: 'I am now afflicted, suffering, gravely ill. It is not easy for me to acquire wealth that I have not acquired or to make what wealth I have acquired prosper. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Being possessed of that deterioration through illness, he shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness. This, Master Raṭṭhapāla, is called deterioration through illness. But Master Raṭṭhapāla is now of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot. That deterioration through illness does not exist for Master Raṭṭhapāla. What has Master Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"And what, Master Raṭṭhapāla, is deterioration through wealth? Here, Master Raṭṭhapāla, someone is rich, of great wealth, of great property. Those riches of his gradually come to utter destruction. He considers thus: 'Previously I was rich, of great wealth, of great property. Those riches of mine have gradually gone to destruction. It is not easy for me to acquire wealth that I have not acquired or to make what wealth I have acquired prosper. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Being possessed of that deterioration through wealth, he shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness. This, Master Raṭṭhapāla, is called deterioration through wealth. But Master Raṭṭhapāla is the son of a leading family in this same Thullakoṭṭhika. That deterioration through wealth does not exist for Master Raṭṭhapāla. What has Master Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"And what, Master Raṭṭhapāla, is deterioration through relatives? Here, Master Raṭṭhapāla, someone has many friends, companions, relatives and kinsmen. Those relatives of his gradually come to utter destruction. He considers thus: 'Previously I had many friends, companions, relatives and kinsmen. Those of mine have gradually gone to destruction. It is not easy for me to acquire wealth that I have not acquired or to make what wealth I have acquired prosper. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Being possessed of that deterioration through relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness. This, Master Raṭṭhapāla, is called deterioration through relatives. But Master Raṭṭhapāla has many friends, companions, relatives and kinsmen right here in Thullakoṭṭhika. That deterioration through relatives does not exist for Master Raṭṭhapāla. What has Master Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

"These, Master Raṭṭhapāla, are the four kinds of deterioration, possessed of which some people here shave off their hair and beard, put on the ochre robes, and go forth from home into homelessness. Master Raṭṭhapāla does not have those. What has Master Raṭṭhapāla known or seen or heard that he has gone forth from home into homelessness?

305. "Great king, there are four synopses of the teaching proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, having known, seen and heard which, I went forth from home into homelessness. Which four? 'The world is unstable and is led to its end' - this, great king, is the first synopsis of the teaching proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, having known, seen and heard which, I went forth from home into homelessness. 'The world is without protection and without a supreme ruler' - this, great king, is the second synopsis of the teaching proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, having known, seen and heard which, I went forth from home into homelessness. 'The world has nothing of its own; one must pass on leaving everything behind' - this, great king, is the third synopsis of the teaching proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, having known, seen and heard which, I went forth from home into homelessness. 'The world is incomplete, insatiate, a slave to craving' - this, great king, is the fourth synopsis of the teaching proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, having known, seen and heard which, I went forth from home into homelessness. These, great king, are the four synopses of the teaching proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, having known, seen and heard which, I went forth from home into homelessness."

306. 'The world is unstable and is led to its end' - Master Raṭṭhapāla said. "How, Master Raṭṭhapāla, should the meaning of this statement be understood?" "What do you think, great king? When you were twenty or twenty-five years old, were you skilled in handling elephants, skilled in handling horses, skilled in handling chariots, skilled in archery, skilled in swordsmanship, strong in thigh and arm, capable, a warrior?" "I was, Master Raṭṭhapāla, when twenty or twenty-five years old, skilled in handling elephants, skilled in handling horses, skilled in handling chariots, skilled in archery, skilled in swordsmanship, strong in thigh and arm, capable, a warrior. Sometimes, Master Raṭṭhapāla, I felt as if I had spiritual power and saw none equal to myself in strength." "What do you think, great king? Are you now just as strong in thigh and arm, capable, a warrior?" "Indeed not, Master Raṭṭhapāla. Now I am old, aged, elderly, advanced in years and have reached the final stage of life; my age is turning eighty. Sometimes, Master Raṭṭhapāla, intending to place my foot here, I place it elsewhere." "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'The world is unstable and is led to its end,' having known, seen and heard which, I went forth from home into homelessness." "Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! How well this was stated by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'The world is unstable and is led to its end.' For indeed, Master Raṭṭhapāla, the world is unstable and is led to its end.

"There are in this royal household, Master Raṭṭhapāla, forces of elephants, forces of cavalry, forces of chariots, and forces of infantry that will serve to defend us in times of trouble. 'The world is without protection and without a supreme ruler' - Master Raṭṭhapāla said. "How, Master Raṭṭhapāla, should the meaning of this statement be understood?" "What do you think, great king, do you have any chronic affliction?" "I do have a chronic affliction, Master Raṭṭhapāla. Sometimes, Master Raṭṭhapāla, my friends, companions, relatives and kinsmen stand around me saying - 'Now King Korabya will die, now King Korabya will die.'" "What do you think, great king, can you get those friends, companions, relatives and kinsmen - 'Let my friends, companions, relatives and kinsmen come, let all of them share this feeling, so that I may feel lighter pain' - or do you alone have to feel that pain?" "I cannot get those friends, companions, relatives and kinsmen, Master Raṭṭhapāla - 'Let my friends, companions, relatives and kinsmen come, let all of them share this feeling, so that I may feel lighter pain.' Rather, I alone have to feel that pain." "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'The world is without protection and without a supreme ruler,' having known, seen and heard which, I went forth from home into homelessness." "Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! How well this was stated by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'The world is without protection and without a supreme ruler.' For indeed, Master Raṭṭhapāla, the world is without protection and without a supreme ruler.

"There exists in this royal household, Master Raṭṭhapāla, abundant gold and silver, both buried in the ground and stored above ground. 'The world has nothing of its own; one must pass on leaving everything behind' - Master Raṭṭhapāla said. "How, Master Raṭṭhapāla, should the meaning of this statement be understood?" "What do you think, great king? Just as you now live endowed and furnished with the five cords of sensual pleasure, will you be able in the next world too - 'I shall live endowed and furnished with these same five cords of sensual pleasure,' or will others inherit this wealth, while you will pass on according to your actions?" "As I now, Master Raṭṭhapāla, live endowed and furnished with the five cords of sensual pleasure, I will not be able in the next world - 'To live endowed and furnished with these same five cords of sensual pleasure.' Rather, others will inherit this wealth; I will pass on according to my actions." "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'The world has nothing of its own; one must pass on leaving everything behind,' having known, seen and heard which, I went forth from home into homelessness." "Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! How well this was stated by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'The world has nothing of its own; one must pass on leaving everything behind.' For indeed, Master Raṭṭhapāla, the world has nothing of its own; one must pass on leaving everything behind.

'The world is incomplete, insatiate, a slave to craving' - Master Raṭṭhapāla said. "How, Master Raṭṭhapāla, should the meaning of this statement be understood?" "What do you think, great king, do you rule over the prosperous Kuru?" "Yes, Master Raṭṭhapāla, I rule over the prosperous Kuru." "What do you think, great king, suppose a person would come here from the eastern direction, trustworthy and reliable. Having approached you, he would say: 'Please, great king, you should know that I come from the eastern direction? There I saw a great country, successful and prosperous, crowded with many people. There are many elephant troops, cavalry troops, chariot troops and infantry troops there; there is much wealth and grain there; there is much gold and silver there, both worked and unworked; there are many women to be possessed there. It is possible to conquer it with just this much strength. Conquer it, great king!' What would you do with him?" "We would conquer and rule over that too, Master Raṭṭhapāla." "What do you think, great king, suppose a person would come here from the western direction... in the northern direction... from the southern direction... from across the ocean, trustworthy and reliable. Having approached you, he would say: 'Please, great king, you should know that I come from across the ocean? There I saw a great country, successful and prosperous, crowded with many people. There are many elephant troops, cavalry troops, chariot troops and infantry troops there; there is much wealth and grain there; there is much gold and silver there, both worked and unworked; there are many women to be possessed there. It is possible to conquer it with just this much strength. Conquer it, great king!' What would you do with him?" "We would conquer and rule over that too, Master Raṭṭhapāla." "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'The world is incomplete, insatiate, a slave to craving,' having known, seen and heard which, I went forth from home into homelessness." "Wonderful, Master Raṭṭhapāla, marvellous, Master Raṭṭhapāla! How well this was stated by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'The world is incomplete, insatiate, a slave to craving.' For indeed, Master Raṭṭhapāla, the world is incomplete, insatiate, a slave to craving."

This is what the Venerable Raṭṭhapāla said. Having said this, he further said this -

307. "I see in the world human beings with wealth,

Who having gained riches do not give due to delusion;

The greedy ones accumulate wealth,

They long even more for sensual pleasures.

"Having conquered the earth by force, the king,

Dwelling in greatness up to the ocean's edge;

Unsatisfied with this shore of the ocean,

One might long for even the far shore of the ocean.

Kings and many other human beings,

With craving not gone, meet death;

Being unfulfilled, they abandon the body,

There is no satisfaction with sensual pleasures in the world.

The relatives weep for them, tearing their hair,

"Oh, if only our dear one were immortal!" they cry;

Having carried him out covered with a cloth,

They take him to the pyre and then burn him.

He burns, pierced by stakes,

With just one cloth, having abandoned his wealth;

For one who is dying, there are no protectors,

Neither relatives, friends, nor companions here.

"Heirs take away his wealth,

But the being goes according to their actions;

No wealth follows one who is dying,

Sons and wives and wealth and kingdom.

One does not obtain long life through wealth, nor indeed ward off aging through riches;

The wise say this life is short, impermanent, subject to change.

"The rich and the poor experience contact,

The fool and the wise are touched just the same;

But the fool lies tormented by foolishness,

While the wise one does not tremble when touched by contact.

"Therefore wisdom is indeed better than wealth,

By which one attains the goal here in this very life;

Not having ended [attachment] to various states of existence,

Through delusion they perform evil actions.

One goes to the womb and to the other world,

Having entered saṃsāra in succession;

The unwise one, believing in him,

Goes to the womb and to the other world.

Just as a thief caught in the act,

By one's own actions the evil-natured person is afflicted;

Thus in the next world after death,

By one's own actions the evil-natured person is afflicted.

"Sensual pleasures are diverse, sweet and delightful,

In their various forms they agitate the mind;

Having seen the danger in the cords of sensual pleasure,

Therefore, O king, I have gone forth.

Like fruits from a tree, young men fall,

Both young and old, when their bodies break up;

Having seen this too, O king, I have gone forth,

"The righteous life of an ascetic is definitely better."

The Discourse on Raṭṭhapāla is concluded, the second.

3. The Discourse on Maghadeva

308. Thus have I heard - On one occasion the Blessed One was dwelling at Mithilā in Maghadeva's Mango Grove. Then the Blessed One displayed a smile in a certain place. Then this occurred to the Venerable Ānanda - "What is the reason, what is the condition for the Blessed One's displaying of a smile? For the Truth Finders do not display a smile without reason." Then the Venerable Ānanda, having arranged his robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition for the Blessed One's displaying of a smile? For the Truth Finders do not display a smile without reason." "In the past, Ānanda, in this very Mithilā there was a king named Maghadeva, a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among brahmins and householders, both townspeople and countryfolk; and he observed the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight. Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, King Maghadeva addressed the barber: 'When, good friend barber, you see grey hairs appearing on my head, then you should inform me.' 'Yes, your majesty,' Ānanda, the barber replied to King Maghadeva. Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs appearing on King Maghadeva's head. Having seen this, he said this to King Maghadeva: 'The divine messengers have appeared to your majesty, grey hairs are seen growing on your head.' 'Then, good friend barber, carefully pull out those grey hairs with tweezers and place them in my palms.' 'Yes, your majesty,' Ānanda, the barber replied to King Maghadeva and carefully pulled out those grey hairs with tweezers and placed them in King Maghadeva's palms.

309. "Then, Ānanda, King Maghadeva, having given a village as a gift to the barber, summoned the crown prince and said this: 'Dear prince, the divine messengers have appeared to me; grey hairs are seen growing on my head; I have enjoyed human sensual pleasures; now it is time to seek divine sensual pleasures. Come, dear prince, take charge of this kingdom. But I shall shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness. Therefore, dear prince, when you too see grey hairs growing on your head, then having given a village as a gift to the barber and having thoroughly instructed the crown prince in kingship, you should shave off your hair and beard, put on the ochre robes, and go forth from home into homelessness. You should maintain this good practice that I have established; do not be the last man of our line. Dear prince, in whatever generation this kind of good practice is discontinued, he becomes the last man of their line. Therefore, dear prince, I say this to you: You should maintain this good practice that I have established; do not be the last man of our line.' Then, Ānanda, King Maghadeva, having given a village as a gift to the barber and having thoroughly instructed the crown prince in kingship, right here in this Maghadeva Mango Grove, shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. He 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 affliction. With a mind imbued with compassion... with a mind imbued with altruistic joy... 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 affliction.

"Now, Ānanda, King Maghadeva played childish games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled as king for eighty-four thousand years, and lived the holy life as one gone forth from home into homelessness right here in this Maghadeva Mango Grove for eighty-four thousand years. Having developed the four divine abodes, with the breaking up of the body, after death, he went to the brahmā world.

310. "Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, King Maghadeva's son addressed the barber: 'When, good friend barber, you see grey hairs growing on my head, then you should inform me.' 'Yes, your majesty,' Ānanda, the barber replied to King Maghadeva's son. Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs growing on King Maghadeva's son's head. Having seen this, he said this to King Maghadeva's son: 'The divine messengers have appeared to your majesty; grey hairs are seen growing on your head.' 'Then, good friend barber, carefully pull out those grey hairs with tweezers and place them in my palms.' 'Yes, your majesty,' Ānanda, the barber replied to King Maghadeva's son and carefully pulled out those grey hairs with tweezers and placed them in King Maghadeva's son's palms.

"Then, Ānanda, King Maghadeva's son, having given a village as a gift to the barber, summoned the crown prince and said this: 'Dear prince, the divine messengers have appeared to me; grey hairs are seen growing on my head; I have enjoyed human sensual pleasures; now it is time to seek divine sensual pleasures. Come, dear prince, take charge of this kingdom. But I shall shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness. Therefore, dear prince, when you too see grey hairs growing on your head, then having given a village as a gift to the barber and having thoroughly instructed the crown prince in kingship, you should shave off your hair and beard, put on the ochre robes, and go forth from home into homelessness. You should maintain this good practice that I have established; do not be the last man of our line. Dear prince, in whatever generation this kind of good practice is discontinued, he becomes the last man of their line. Therefore, dear prince, I say this to you: You should maintain this good practice that I have established; do not be the last man of our line.' Then, Ānanda, King Maghadeva's son, having given a village as a gift to the barber and having thoroughly instructed the crown prince in kingship, right here in this Maghadeva Mango Grove, shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. He 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 affliction. With a mind imbued with compassion... with a mind imbued with altruistic joy... 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 affliction. Now, Ānanda, King Maghadeva's son played childish games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled as king for eighty-four thousand years, and lived the holy life as one gone forth from home into homelessness right here in this Maghadeva Mango Grove for eighty-four thousand years. Having developed the four divine abodes, with the breaking up of the body, after death, he went to the brahmā world.

311. "Now, Ānanda, King Maghadeva's sons and grandsons and their lineage, eighty-four thousand kings in succession, shaved off their hair and beard, put on the ochre robes, and went forth from home into homelessness right here in this Maghadeva Mango Grove. They 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, they dwelt pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from affliction. With a mind imbued with compassion... with a mind imbued with altruistic joy... They 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, they dwelt pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from affliction. They played childish games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled as king for eighty-four thousand years, and lived the holy life as ones gone forth from home into homelessness right here in this Maghadeva Mango Grove for eighty-four thousand years. Having developed the four divine abodes, with the breaking up of the body, after death, they went to the brahmā world. Nimi was their last king, a righteous king of righteousness, established in righteousness, a great king; he practised righteousness among brahmins and householders, both townspeople and countryfolk; and he observed the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight.

312. "In the past, Ānanda, when the Tāvatiṃsa devas were seated together, assembled in the SuTeaching assembly hall, this discussion arose - 'It is a gain indeed, sirs, for the Videhans, it is well-gained indeed, sirs, for the Videhans, that King Nimi is their righteous king of righteousness, established in righteousness, a great king; he practised righteousness among brahmins and householders, both townspeople and countryfolk; and he observes the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight.' Then, Ānanda, Sakka, lord of the devas, addressed the Tāvatiṃsa devas: 'Would you like, dear ones, to see King Nimi?' 'We would like, dear one, to see King Nimi.' Now on that occasion, Ānanda, King Nimi, it being the Uposatha day of the fifteenth, having washed his head and observed the Uposatha, was seated on the upper terrace of his palace. Then, Ānanda, Sakka, lord of the devas - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from among the Tāvatiṃsa devas and appeared before King Nimi. Then, Ānanda, Sakka, lord of the devas, said this to King Nimi: 'It is a gain for you, great king, it is well-gained for you, great king. The Tāvatiṃsa devas, great king, are seated in the SuTeaching assembly hall speaking your praises - "It is a gain indeed, sirs, for the Videhans, it is well-gained indeed, sirs, for the Videhans, that King Nimi is their righteous king of righteousness, established in righteousness, a great king; he practised righteousness among brahmins and householders, both townspeople and countryfolk; and he observes the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight." The Tāvatiṃsa devas, great king, wish to see you. I will send you, great king, a chariot harnessed to a thousand thoroughbreds; mount the divine vehicle, great king, without hesitation.' King Nimi consented by remaining silent, Ānanda.

313. Then, Ānanda, Sakka, lord of devas, having understood King Nimi's acceptance - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from before King Nimi and appeared among the Tāvatiṃsa devas. Then, Ānanda, Sakka, lord of devas, addressed Mātali the charioteer: 'Come, friend Mātali, harness the chariot with a thousand thoroughbreds, approach King Nimi and say this: This, great king, is the chariot with a thousand thoroughbreds sent by Sakka, lord of devas; mount the divine vehicle, great king, without hesitation.' 'Yes, venerable sir,' Ānanda, Mātali the charioteer replied to Sakka, lord of devas, and having harnessed the chariot with a thousand thoroughbreds, approached King Nimi and said this: 'This, great king, is the chariot with a thousand thoroughbreds sent by Sakka, lord of devas; mount the divine vehicle, great king, without hesitation. But, great king, by which path shall I take you - the one where evil-doers experience the result of evil actions, or the one where good-doers experience the result of good actions?' 'Take me by both paths, Mātali.' Ānanda, Mātali the charioteer conducted King Nimi to the Sudhamma assembly hall. Ānanda, Sakka, lord of devas, saw King Nimi coming from afar. Having seen King Nimi, he said this: 'Come, great king. Welcome, great king. The Tāvatiṃsa devas wish to see you, great king, seated in the Sudhamma assembly hall speaking your praises - "It is a gain indeed, sirs, for the Videhans, it is well-gained indeed, sirs, for the Videhans, that King Nimi is their righteous king of righteousness, established in righteousness, a great king; he practised righteousness among brahmins and householders, both townspeople and countryfolk; and he observes the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight." The Tāvatiṃsa devas, great king, wish to see you. Enjoy yourself, great king, among the devas with divine power.' 'Enough, friend, let me return to Mithilā right there. There I shall practise righteousness among brahmins and householders, both townspeople and countryfolk; and I observe the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight.'

314. Then, Ānanda, Sakka, lord of devas, addressed Mātali the charioteer: 'Come, friend Mātali, harness the chariot with a thousand thoroughbreds and take King Nimi back to Mithila right there.' 'Yes, venerable sir,' Ānanda, Mātali the charioteer replied to Sakka, lord of devas, and having harnessed the chariot with a thousand thoroughbreds, took King Nimi back to Mithila right there. There indeed, Ānanda, King Nimi practised righteousness among brahmins and householders, both townspeople and countryfolk, and observed the Uposatha on the fourteenth, fifteenth, and eighth of the fortnight. Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, King Nimi addressed the barber: 'When, good friend barber, you see grey hairs appearing on my head, then you should inform me.' 'Yes, your majesty,' Ānanda, the barber replied to King Nimi. Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs growing on King Nimi's head. Having seen King Nimi, he said this: 'The divine messengers have appeared to your majesty; grey hairs are seen growing on your head.' 'Then, good friend barber, carefully pull out those grey hairs with tweezers and place them in my palms.' 'Yes, your majesty,' Ānanda, the barber replied to King Nimi and carefully pulled out those grey hairs with tweezers and placed them in King Nimi's palms. Then, Ānanda, King Nimi, having given a village as a gift to the barber, summoned the crown prince and said this: 'Dear prince, the divine messengers have appeared to me; grey hairs are seen growing on my head; I have enjoyed human sensual pleasures; now it is time to seek divine sensual pleasures. Come, dear prince, take charge of this kingdom. But I shall shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness. Therefore, dear prince, when you too see grey hairs growing on your head, then having given a village as a gift to the barber and having thoroughly instructed the crown prince in kingship, you should shave off your hair and beard, put on the ochre robes, and go forth from home into homelessness. You should maintain this good practice that I have established; do not be the last man of our line. Dear prince, in whatever generation this kind of good practice is discontinued, he becomes the last man of their line. Therefore, dear prince, I say this to you: 'You should maintain this good practice that I have established; do not be the last man of our line.'

315. Then, Ānanda, King Nimi, having given a village as a gift to the barber and having thoroughly instructed the crown prince in kingship, right here in this Maghadeva Mango Grove, shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. He 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 affliction. With a mind imbued with compassion... with a mind imbued with altruistic joy... 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 affliction. Now, Ānanda, King Nimi played childish games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, ruled as king for eighty-four thousand years, and lived the holy life as one gone forth from home into homelessness right here in this Maghadeva Mango Grove for eighty-four thousand years. Having developed the four divine abodes, with the breaking up of the body, after death, he went to the brahmā world. Now, Ānanda, King Nimi had a son named Kaḷārajanaka. He did not go forth from home into homelessness. He discontinued that good practice. He became the last man of their line.

316. Perhaps you might think, Ānanda: 'Surely King Maghadeva at that time was someone else, by whom that good practice was established.' But, Ānanda, it should not be regarded thus. I was King Maghadeva at that time. That good practice was established by me; Later generations maintained it. But that good practice, Ānanda, did not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the brahmā world. But now, Ānanda, this good practice that I have established leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. And what, Ānanda, is this good practice that I have now established that leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Ānanda, is the good practice that I have now established that leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. Therefore I say this to you, Ānanda: 'You should maintain this good practice that I have established; do not be the last men of my line.' In whatever generation this kind of good practice is discontinued, he becomes the last man of their line. Therefore I say this to you, Ānanda: 'You should maintain this good practice that I have established; do not be the last men of my line.'

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

The Discourse on Maghadeva is concluded as the third.

4. The Discourse at Madhurā

317. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling at Madhurā in the Gundā Grove. King Mādhura Avantiputta heard: "The ascetic Kaccāna is dwelling at Madhurā in the Gundā Grove. Now concerning that Venerable Kaccāna, 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 King Mādhura Avantiputta had fine carriages prepared, mounted a fine carriage, and departed from Madhurā in the fine carriages with great royal pomp to see the Venerable Mahākaccāna. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and approached the Venerable Mahākaccāna on foot; having approached, he exchanged greetings with the Venerable Mahākaccāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, King Mādhura Avantiputta said this to the Venerable Mahākaccāna - "The brahmins, Master Kaccāna, say thus - 'The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' What does Master Kaccāna say about this?" "This is just a sound in the world, great king - 'The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' And by this method, great king, it should be understood how this is just a sound in the world - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

318. "What do you think, great king? If a member of the warrior-administrative class were to prosper with wealth, grain, silver, or gold, would another member of the warrior-administrative class rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a brahmin... would a merchant... would a worker rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?" "Master Kaccāna, if a member of the warrior-administrative class were to prosper with wealth, grain, silver, or gold, another member of the warrior-administrative class would rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a brahmin... would a merchant... a worker would rise before him, go to rest after him, do whatever he wants, act to please him, speak politely."

"What do you think, great king? If a brahmin were to prosper with wealth, grain, silver, or gold, would another brahmin rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a merchant... would a worker... would a member of the warrior-administrative class rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?" "Master Kaccāna, if a brahmin were to prosper with wealth, grain, silver, or gold, another brahmin would rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a merchant... would a worker... would a member of the warrior-administrative class rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?"

"What do you think, great king? If a merchant were to prosper with wealth, grain, silver, or gold, would another merchant rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a worker... would a member of the warrior-administrative class... would a brahmin rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?" "Master Kaccāna, if a merchant were to prosper with wealth, grain, silver, or gold, another merchant would rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a worker... would a member of the warrior-administrative class... would a brahmin rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?"

"What do you think, great king? If a worker were to prosper with wealth, grain, silver, or gold, would another worker rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a member of the warrior-administrative class... would a brahmin... would a merchant rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?" "Master Kaccāna, if a worker were to prosper with wealth, grain, silver, or gold, another worker would rise before him, go to rest after him, do whatever he wants, act to please him, speak politely... would a member of the warrior-administrative class... would a brahmin... would a merchant rise before him, go to rest after him, do whatever he wants, act to please him, speak politely?"

319. "What do you think, great king? If there were a member of the warrior-administrative class who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view, would he with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell, or not? "How does it appear to you in this case?" "Indeed, Master Kaccāna, even a member of the warrior-administrative class who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view, with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell. This is how it appears to me, and this is what I have heard from the Arahants."

"Good, good, great king! Good indeed, great king, that this occurs to you, and good indeed that you have heard this from the Arahants. "What do you think, great king? If there were a brahmin...etc... if there were a merchant...etc... if there were a worker who destroys life, takes what is not given...etc... of wrong view, would he with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell, or not? "How does it appear to you in this case?" "Indeed, Master Kaccāna, even a worker who destroys life, takes what is not given...etc... of wrong view, with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell. This is how it appears to me, and this is what I have heard from the Arahants."

"Good, good, great king! Good indeed, great king, that this occurs to you, and good indeed that you have heard this from the Arahants. "What do you think, great king? When this is so, are these four castes equal or not? "How does it appear to you in this case?" "Surely, Master Kaccāna, when this is so, these four castes are equal. I do not see any difference between them in this case." "By this method too, great king, it should be understood how this is just a sound in the world - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

320. "What do you think, great king? If there were a member of the warrior-administrative class who abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, would he with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world, or not? "How does it appear to you in this case?" "Indeed, Master Kaccāna, even a member of the warrior-administrative class who abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world. This is how it appears to me, and this is what I have heard from the Arahants."

"Good, good, great king! Good indeed, great king, that this occurs to you, and good indeed that you have heard this from the Arahants. What do you think, great king? If there were a brahmin, a merchant, a worker who abstains from the destruction of life, abstains from taking what is not given... etc... of right view, would he with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world, or not? "How does it appear to you in this case?" "Indeed, Master Kaccāna, even a worker who abstains from the destruction of life, abstains from taking what is not given... etc... of right view, with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world. This is how it appears to me, and this is what I have heard from the Arahants."

321. "What do you think, great king? If a member of the warrior-administrative class were to break into houses, or plunder, or commit burglary, or become a highway robber, or commit adultery, and if your men were to catch him and present him to you, saying: 'Your majesty, this is a thief, a criminal. Impose on him whatever punishment you wish.' What would you do with him?" "We would have him executed, Master Kaccāna, or have him fined, or have him banished, or do with him as we please. What is the reason for this? Because, Master Kaccāna, his former designation as 'a member of the warrior-administrative class' has disappeared; he is simply reckoned as a thief."

"What do you think, great king? If a brahmin, a merchant, a worker were to break into houses, or plunder, or commit burglary, or become a highway robber, or commit adultery, and if your men were to catch him and present him to you, saying: 'Your majesty, this is a thief, a criminal. Impose on him whatever punishment you wish.' What would you do with him?" "We would have him executed, Master Kaccāna, or have him fined, or have him banished, or do with him as we please. What is the reason for this? Because, Master Kaccāna, his former designation as 'a worker' has disappeared; he is simply reckoned as a thief."

322. "What do you think, great king? If a member of the warrior-administrative class were to shave off his hair and beard, put on the ochre robes, go forth from home into homelessness, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from false speech, abstaining from eating at night, eating only one meal, living the holy life, virtuous, of good qualities? What would you do with him?" "We would welcome him, Master Kaccāna, or rise up for him, or invite him to a seat, or invite him with robes, almsfood, lodging and medicinal requisites, or arrange righteous protection, shelter and guard for him. What is the reason for this? Because, Master Kaccāna, his former designation as 'a member of the warrior-administrative class' has disappeared; he is simply reckoned as an ascetic."

"What do you think, great king? If a brahmin, a merchant, a worker were to shave off his hair and beard, put on the ochre robes, go forth from home into homelessness, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from false speech, abstaining from eating at night, eating only one meal, living the holy life, virtuous, of good qualities? What would you do with him?" "We would welcome him, Master Kaccāna, or rise up for him, or invite him to a seat, or invite him with robes, almsfood, lodging and medicinal requisites, or arrange righteous protection, shelter and guard for him. What is the reason for this? Because, Master Kaccāna, his former designation as 'a worker' has disappeared; he is simply reckoned as an ascetic."

"What do you think, great king? When this is so, are these four castes equal or not? "How does it appear to you in this case?" "Surely, Master Kaccāna, when this is so, these four castes are equal. I do not see any difference between them in this case." "By this method too, great king, it should be understood how this is just a sound in the world - 'The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.'"

323. When this was said, King Mādhura Avantiputta said this to the Venerable Mahākaccāna - "Excellent, Master Kaccāna, excellent, Master Kaccāna! Just as, Master Kaccāna, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; Even so, Master Kaccāna has made the Teaching clear in many ways. I go for refuge to Master Kaccāna, to the Teaching, and to the Community of monks. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward for life." "Do not, great king, go for refuge to me. Go for refuge to that Blessed One to whom I have gone for refuge." "But where, Master Kaccāna, is that Blessed One dwelling at present, the Arahant, the Fully Enlightened One?" "The Blessed One, great king, the Arahant, the Fully Enlightened One has attained final Nibbāna." "Master Kaccāna, if we were to hear that the Blessed One was ten yojanas away, we would go ten yojanas to see that Blessed One, the Arahant, the Fully Enlightened One. Master Kaccāna, if we were to hear that the Blessed One was twenty yojanas away, thirty yojanas away, forty yojanas away, fifty yojanas away, we would go fifty yojanas to see that Blessed One, the Arahant, the Fully Enlightened One. Master Kaccāna, if we were to hear that the Blessed One was a hundred yojanas away, we would go a hundred yojanas to see that Blessed One, the Arahant, the Fully Enlightened One. But, Master Kaccāna, since the Blessed One has attained final Nibbāna, we go for refuge to the Blessed One who has attained final Nibbāna, to the Teaching, and to the Community of monks. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse at Madhurā is concluded as the fourth.

5. The Discourse to Prince Bodhi

324. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Now on that occasion Prince Bodhi's palace named Kokanada had been recently built and had not yet been occupied by any ascetic or brahmin or any human being. Then Prince Bodhi addressed the young man Sañjikāputta: "Come, friend Sañjikāputta, 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, Prince Bodhi 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: 'May the Blessed One together with the Community of monks accept Prince Bodhi's invitation for tomorrow's meal.'" "Yes, sir," the young man Sañjikāputta replied to Prince Bodhi and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the young man Sañjikāputta said this to the Blessed One: "Prince Bodhi 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. And he says this: 'May Master Gotama together with the Community of monks accept Prince Bodhi's invitation for tomorrow's meal.'" The Blessed One consented by remaining silent. Then the young man Sañjikāputta, having understood the Blessed One's acceptance, rose from his seat and approached Prince Bodhi; having approached, he said this to Prince Bodhi: "We conveyed your message to that Master Gotama: 'Prince Bodhi 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. And he says this: May Master Gotama together with the Community of monks accept Prince Bodhi's invitation for tomorrow's meal.' And the ascetic Gotama has accepted."

325. Then Prince Bodhi, when that night had passed, had excellent food, both hard and soft, prepared in his own residence, and had the Kokanada palace spread with white cloths all the way to the last step, and addressed the young man Sañjikāputta - "Come, friend Sañjikāputta, go to the Blessed One; having approached, announce the time to the Blessed One - 'It is time, Venerable Sir, the meal is ready.'" "Yes, sir," the young man Sañjikāputta replied to Prince Bodhi and approached the Blessed One; having approached, he announced the time 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 to Prince Bodhi's residence. Now on that occasion Prince Bodhi was standing outside the entrance, waiting for the Blessed One. Prince Bodhi saw the Blessed One coming from afar. Having seen him, having gone to meet him, having paid homage to the Blessed One, having walked ahead of him, he approached the Kokanada palace. Then the Blessed One stood leaning against the last step. Then Prince Bodhi said this to the Blessed One - "May the Blessed One step on the cloths, Venerable Sir, may the Fortunate One step on the cloths; which would be for my welfare and happiness for a long time." When this was said, the Blessed One remained silent. For the second time...etc... For the third time, Prince Bodhi said this to the Blessed One - "May the Blessed One step on, Venerable Sir, may the Fortunate One step on the cloths; which would be for my welfare and happiness for a long time."

326. Then the Blessed One looked at the Venerable Ānanda. Then the Venerable Ānanda said this to Prince Bodhi - "Remove the cloths, prince; the Blessed One will not step on the cloth covering. The Truth Finder has compassion for future generations." Then Prince Bodhi had the cloths removed and had seats prepared in the upper Kokanada palace. Then the Blessed One, having ascended the Kokanada palace, sat down on the prepared seat together with the Community of monks. Then Prince Bodhi served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then Prince Bodhi, 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, Prince Bodhi said this to the Blessed One - "Venerable Sir, I think thus: 'Happiness is not to be attained through happiness; happiness is to be attained through pain.'"

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

"Then, prince, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma - 'To what extent, friend Kālāma, do you declare that you enter and dwell in this Teaching, having realized it for yourself through direct knowledge?' When this was said, prince, Āḷāra Kālāma declared the base of nothingness. Then, prince, this occurred to me - 'Not only does Āḷāra Kālāma have faith, I too have faith; not only does Āḷāra Kālāma have energy... mindfulness... concentration... wisdom, I too have wisdom. What if I were to strive for the realization of that Teaching which Āḷāra Kālāma declares he enters and dwells in, having realized it for himself through direct knowledge?' I, prince, very soon, very quickly, entered and dwelt in that Teaching, having realized it for myself through direct knowledge. Then, prince, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma - 'To this extent, friend Kālāma, do you declare that you enter and dwell in this Teaching, having realized it for yourself through direct knowledge?' 'To this extent, friend, I declare that I enter and dwell in this Teaching, having realized it for myself through direct knowledge.' 'I too, friend, enter and dwell in this Teaching to this extent, having realized it for myself through direct knowledge.' 'It is a gain for us, friend, it is well-gained by us, friend, that we see such a fellow monk as the venerable one.' Thus, the Teaching that I declare having realized it for myself through direct knowledge and entered into, that Teaching you enter and dwell in, having realized it for yourself through direct knowledge. The Teaching that you enter and dwell in, having realized it for yourself through direct knowledge, that Teaching I declare having realized it for myself through direct knowledge and entered into. Thus, the Teaching that I know, that Teaching you know; the Teaching that you know, that Teaching I know. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both together lead this group. Thus, prince, Āḷāra Kālāma, being my teacher, placed me, his pupil, on an equal level with himself and honoured me with the highest honour. Then, prince, this occurred to me - 'This Teaching does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the base of nothingness.' So, prince, being dissatisfied with that Teaching, I left it and went away.

328. "So, prince, seeking what is wholesome, searching for the unsurpassed state of sublime peace, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Friend, I wish to live the holy life in this Teaching and discipline.' When this was said, prince, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here; this Teaching is such that a wise person would soon enter and dwell in, having realized for himself through direct knowledge his own teacher's doctrine.' I, prince, very soon, very quickly, learned that Teaching. I, prince, merely through lip-recital and oral recitation, could speak with knowledge and with elder's authority, claiming 'I know and see' - both I and others. Then, prince, this occurred to me - 'Rāma did not declare that he entered and dwelt in this Teaching having realized it for himself through direct knowledge through mere faith alone; surely Rāma dwelt knowing and seeing this Teaching.' Then, prince, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'To what extent, friend, did Rāma declare that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge?' When this was said, prince, Udaka Rāmaputta declared the base of neither-perception-nor-non-perception. Then, prince, this occurred to me - 'Not only did Rāma have faith, I too have faith; not only did Rāma have energy... mindfulness... concentration... wisdom, I too have wisdom. What if I were to strive for the realization of that Teaching which Rāma declared he entered and dwelt in, having realized it for himself through direct knowledge?' I, prince, very soon, very quickly, entered and dwelt in that Teaching, having realized it for myself through direct knowledge.

"Then, prince, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'To this extent, friend, did Rāma declare that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge?' 'To this extent, friend, Rāma declared that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge.' 'I too, friend, enter and dwell in this Teaching to this extent, having realized it for myself through direct knowledge.' 'It is a gain for us, friend, it is well-gained by us, friend, that we see such a fellow monk as the venerable one.' Thus, the Teaching that Rāma declared having realized it for himself through direct knowledge and entered into, that Teaching you enter and dwell in, having realized it for yourself through direct knowledge. The Teaching that you enter and dwell in, having realized it for yourself through direct knowledge, that Teaching Rāma declared having realized it for himself through direct knowledge and entered into. Thus, the Teaching that Rāma knew through direct knowledge, that Teaching you know; the Teaching that you know, that Teaching Rāma knew through direct knowledge. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you lead this group. Thus, prince, Udaka Rāmaputta, being my fellow monk, placed me in the position of teacher and honoured me with the highest honour. Then, prince, this occurred to me - 'This Teaching does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.' So, prince, being dissatisfied with that Teaching, I left it and went away.

329. "So, prince, seeking what is wholesome, searching for the unsurpassed state of sublime peace, wandering by stages through Magadha, I arrived at Uruvelā, the military town. There I saw a delightful stretch of land, a pleasant grove, a river flowing with clear water, with beautiful fords, and a village nearby for alms resort. Then, prince, this occurred to me - 'How delightful is this stretch of land, how pleasant the grove, and the river flows with clear water, with beautiful fords, and there is a village nearby for alms resort. Indeed, this is suitable for the striving of a clansman who seeks striving.' So, prince, I sat down right there - 'This is suitable for striving.' And, prince, three extraordinary similes occurred to me, never heard before.

"Just as, prince, a wet, sappy piece of wood submerged in water. Then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, prince, would that person, taking an upper fire-stick and rubbing that wet, sappy piece of wood submerged in water, produce fire and make heat appear?" "Indeed not, Venerable Sir. What is the reason for this? Because, Venerable Sir, that wood is wet and sappy and moreover submerged in water, that person would only reap fatigue and vexation." "Even so, prince, whatever ascetics or brahmins who live not withdrawn in body and mind from sensual pleasures, and whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual passion internally is not well abandoned, not well tranquillized. Even if these good ascetics and brahmins experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. And even if these good ascetics and brahmins do not experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. This, prince, was the first extraordinary simile that occurred to me, never heard before.

330. "And, prince, a second extraordinary simile occurred to me, never heard before. Just as, prince, a wet, sappy piece of wood placed on dry ground far from water. Then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, prince, would that person, taking an upper fire-stick and rubbing that wet, sappy piece of wood placed on dry ground far from water, produce fire and make heat appear?" "Indeed not, Venerable Sir. What is the reason for this? Because, Venerable Sir, that wood is wet and sappy, even though it is placed on dry ground far from water, that person would only reap fatigue and vexation." "Even so, prince, whatever ascetics or brahmins who live withdrawn in body and mind from sensual pleasures, but whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual passion internally is not well abandoned, not well tranquillized. Even if these good ascetics and brahmins experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. And even if these good ascetics and brahmins do not experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. This, prince, was the second extraordinary simile that occurred to me, never heard before.

331. "And, prince, a third extraordinary simile occurred to me, never heard before. Just as, prince, a dry, rotting piece of wood placed on dry ground far from water. Then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, prince, would that person, taking an upper fire-stick and rubbing that dry, rotting piece of wood placed on dry ground far from water, produce fire and make heat appear?" "Yes, Venerable Sir." What is the reason for this? "Because, Venerable Sir, that wood is dry and rotting, and moreover it is placed on dry ground far from water." "Even so, prince, whatever ascetics or brahmins who live withdrawn in body and mind from sensual pleasures, and whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual passion internally is well abandoned, well tranquillized. Even if these good ascetics and brahmins experience painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge, vision, and unsurpassed enlightenment. And even if these good ascetics and brahmins do not experience painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge, vision, and unsurpassed enlightenment. This, prince, was the third extraordinary simile that occurred to me, never heard before. These, prince, were the three extraordinary similes that occurred to me, never heard before.

332. Then, prince, this occurred to me - 'What if I were to clench my teeth, press my tongue against the roof of my mouth, and restrain, constrain, and torment my mind with my mind?' So, prince, I clenched my teeth, pressed my tongue against the roof of my mouth, and restrained, constrained, and tormented my mind with my mind. While I, prince, clenched my teeth, pressed my tongue against the roof of my mouth, and restrained, constrained, and tormented my mind with my mind, sweat ran from my armpits. Just as, prince, a strong person might seize a weaker person by the head or shoulders and restrain, constrain, and torment him; even so while I clenched my teeth, pressed my tongue against the roof of my mouth, and restrained, constrained, and tormented my mind with my mind, sweat ran from my armpits. My energy, prince, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving.

333. Then, prince, this occurred to me - 'What if I were to practise the breathless meditation?' So, prince, I stopped the in-breaths and out-breaths through my mouth and nose. When I had stopped the in-breaths and out-breaths through my mouth and nose, prince, there was an exceedingly loud sound of winds coming out through my ear holes. Just as there is an exceedingly loud sound when a smith's bellows are being blown, even so, prince, when I had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds coming out through my ear holes. My energy, prince, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving.

Then, prince, this occurred to me - 'What if I were to practise the breathless meditation?' So, prince, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, prince, exceedingly strong winds struck my head. Just as, prince, if a strong person were to crush one's head with a sharp point, even so when I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, exceedingly strong winds struck my head. My energy, prince, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving.

Then, prince, this occurred to me - 'What if I were to practise the breathless meditation?' So, prince, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, prince, there were exceedingly severe headaches. Just as, prince, if a strong person were to wrap one's head tightly with a tough leather strap; even so when I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were exceedingly severe headaches. My energy, prince, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving.

Then, prince, this occurred to me - 'What if I were to practise the breathless meditation?' So, prince, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, prince, exceedingly strong winds cut through my belly. Just as, prince, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife, even so when I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, exceedingly strong winds cut through my belly. My energy, prince, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving.

Then, prince, this occurred to me - 'What if I were to practise the breathless meditation?' So, prince, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, prince, there was an exceedingly great burning in my body. Just as, prince, if two strong men were to seize a weaker man by both arms and roast and cook him over a pit of hot coals, even so when I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was an exceedingly great burning in my body. My energy, prince, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving.

Some deities, prince, seeing me, said: 'The ascetic Gotama is dead.' Some deities said: 'The ascetic Gotama is not dead, but he is dying.' Some deities said: 'The ascetic Gotama is not dead, nor is he dying. The ascetic Gotama is an arahant. For such is the way arahants dwell.'

334. Then, prince, this occurred to me - 'What if I were to undertake complete fasting?' Then, prince, deities approached me and said this - 'Do not, friend, undertake complete fasting. If you, friend, undertake complete fasting, we will infuse divine essence through your hair follicles, and by that you will sustain yourself.' Then, prince, this occurred to me - 'If I were to claim complete abstinence from food, And these deities were to infuse divine essence through my hair follicles, and I were to sustain myself by that, that would be a lie.' So, prince, I refused those deities, Saying 'enough.'

Then, prince, this occurred to me - 'What if I were to take food little by little, a handful at a time, whether of bean soup, or lentil soup, or chickpea soup, or pea soup?' So, prince, I took food little by little, a handful at a time, whether of bean soup, or lentil soup, or chickpea soup, or pea soup. When I took food little by little, prince, a handful at a time, whether of bean soup, or lentil soup, or chickpea soup, or pea soup, my body reached extreme emaciation. Just as the joints of creepers or black creepers, so were my limbs due to eating so little. Just like a camel's footprint, so was my sitting place due to eating so little. Just like a row of beads, so did my backbone stand out curved and bent due to eating so little. Just as the rafters of an old house are broken and rotting, so my ribs were broken and rotting due to eating so little. Just as in a deep well the stars of water appear deep down and far away, so in my eye sockets the pupils appeared deep down and far away due to eating so little. Just as a bitter gourd cut when raw shrivels and withers in the heat and wind, so my scalp shrivelled and withered due to eating so little. When I thought, prince, 'I will touch my belly's skin,' I grasped my backbone instead, and when I thought 'I will touch my backbone,' I grasped my belly's skin instead. So much had my belly's skin stuck to my backbone due to eating so little. When I would defecate or urinate, prince, I would fall forward on my face right there due to eating so little. When I tried to ease this body, prince, I rubbed my limbs with my hands. As I rubbed my limbs with my hands, prince, the rotting hair fell from my body due to eating so little. Some people, prince, seeing me, said: 'The ascetic Gotama is black,' some people said: 'The ascetic Gotama is not black, the ascetic Gotama is brown.' Some people said: 'The ascetic Gotama is neither black nor brown, the ascetic Gotama has golden-coloured skin.' So much, prince, had my pure and bright complexion been ruined due to eating so little.

335. Then, prince, this occurred to me - 'Whatever ascetics or brahmins in the past experienced painful, sharp, severe, acute feelings due to exertion, this was the utmost, there was none beyond this. Whatever ascetics or brahmins in the future will experience painful, sharp, severe, acute feelings due to exertion, this will be the utmost, there will be none beyond this. Whatever ascetics or brahmins at present experience painful, sharp, severe, acute feelings due to exertion, this is the utmost, there is none beyond this. But by this severe performance of austerities I have not attained any superhuman states, any distinction in knowledge and vision worthy of the noble ones; Could there be another path to enlightenment?' Then, prince, this occurred to me - 'I recall that when my father the Sakyan was working, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion; Could that be the path to enlightenment?' Then, prince, following that memory, came the realization - 'That is indeed the path to enlightenment.' Then, prince, this occurred to me - 'Why am I afraid of that happiness that has nothing to do with sensual pleasures and unwholesome states?' Then, prince, this occurred to me - 'I am not afraid of that happiness that has nothing to do with sensual pleasures and unwholesome states.'

Then, prince, this occurred to me - 'It is not easy to attain that happiness with a body that has reached such extreme emaciation. What if I were to take substantial food - boiled rice and porridge?' So, prince, I took substantial food - boiled rice and porridge. Now on that occasion, prince, five monks were attending on me: 'When the ascetic Gotama attains the Teaching, he will tell it to us.' But when I took substantial food - boiled rice and porridge, prince, those five monks left me in disgust: 'The ascetic Gotama has become luxurious, has abandoned his striving, has reverted to luxury.'

336. "So, prince, having taken substantial food and regained strength, quite secluded from sensual pleasures... etc... I entered and dwelt in the first meditative absorption. With the subsiding of thought and examination... second meditative absorption... third meditative absorption... I entered and dwelt in the fourth meditative absorption. When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of recollecting past lives. I recollect manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms I recollect manifold past lives. This, prince, was the first true knowledge attained by me in the first watch of the night. Ignorance was banished, true knowledge arose, darkness was banished, light arose - as happens in one who dwells diligent, ardent, and resolute.

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

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

337. Then, prince, 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, prince, these extraordinary verses, never heard before, occurred to me -

'What I have attained with difficulty, there is no point now in proclaiming;

For those overcome by lust and hatred, this Teaching is not easily understood.

'Going against the stream, subtle, deep, difficult to see, refined;

Those delighting in lust will not see it, covered by a mass of darkness.'

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

338. "Then, prince, having understood with his own mind the reflection in my mind, this occurred to Brahmā Sahampati - 'Alas, sirs, the world is lost; alas, sirs, the world is perishing. Since the mind of the Truth Finder, the Arahant, the Perfectly Enlightened One inclines to living at ease, not to Teaching the Teaching!' Then, prince, Brahmā Sahampati - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from the brahmā world and appeared before me. Then, prince, Brahmā Sahampati, having arranged his upper robe over one shoulder, having raised his joined palms in reverential salutation towards me, said this to me - 'May the Blessed One teach the Teaching, Venerable Sir, may the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who will understand the Teaching.' This is what Brahmā Sahampati said, prince; having said this, he further said this -

'You appeared before in Magadha,

The Teaching is impure when reflected upon by those with stains;

Open this door to the Deathless,

Let them hear the Teaching realised by the stainless one.

Just as one standing on a mountain peak,

Just as one might see the people all around;

Just as that, O wise one,

Having ascended the palace made of Teaching, all-seeing one;

Sorrowless one, look upon the people overcome by sorrow,

Look upon those overwhelmed by birth and aging;

Rise up, hero, victor in battle,

Leader of the caravan, debtless one, move through the world;

Teach the Teaching, Blessed One,

"They will come to know."

339. "Then, prince, having understood the Brahmā's request and out of compassion for beings, I surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, prince, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Just as in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and remain at the water's surface, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and stand rising above the water, unsullied by the water; even so, prince, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and some who dwelt seeing fear in blame and the other world, and some who dwelt not seeing fear in blame and the other world. Then, prince, I addressed Brahmā Sahampati in verse -

'Open to them are the doors to the Deathless,

Let those with ears release their faith;

With thoughts of harmfulness I did not speak readily,

The sublime Teaching among humans, O Brahmā.

340. "Then, prince, Brahmā Sahampati, thinking 'I have been given the opportunity by the Blessed One for the Teaching of the Teaching,' having paid homage to me, having circumambulated me, disappeared right there.

Then, prince, this occurred to me - 'To whom should I first teach the Teaching? Who will quickly understand this Teaching?' Then, prince, this occurred to me - 'Āḷāra Kālāma is wise, intelligent, astute, and for a long time has had little dust in his eyes. What if I were to first teach the Teaching to Āḷāra Kālāma; he will quickly understand this Teaching.' Then, prince, a deity approached me and said this - 'Venerable Sir, Āḷāra Kālāma died seven days ago.' Knowledge and vision arose in me: 'Āḷāra Kālāma died seven days ago.' Then, prince, this occurred to me - 'Āḷāra Kālāma's death is a great loss. If he had heard this Teaching, he would have quickly understood it.' Then, prince, this occurred to me - 'To whom should I first teach the Teaching? Who will quickly understand this Teaching?' Then, prince, this occurred to me - 'Udaka Rāmaputta is wise, intelligent, astute, and for a long time has had little dust in his eyes. What if I were to first teach the Teaching to Udaka Rāmaputta; he will quickly understand this Teaching.' Then, prince, a deity approached me and said this - 'Venerable Sir, Udaka Rāmaputta died last night.' Knowledge and vision arose in me: 'Udaka Rāmaputta died last night.' Then, prince, this occurred to me - 'A great loss has Udaka Rāmaputta suffered. If he had heard this Teaching, he would have quickly understood it.'

341. Then, prince, this occurred to me - 'To whom should I first teach the Teaching? Who will quickly understand this Teaching?' Then, prince, this occurred to me - 'The group of five monks were very helpful to me, they who attended to me when I was devoted to striving. What if I were to first teach the Teaching to the group of five monks?' Then, prince, this occurred to me - 'Where are the group of five monks dwelling at present?' I saw, prince, with the divine eye, which is purified and surpasses the human, the group of five monks dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, prince, having stayed at Uruvelā as long as I wished, I set out on tour towards Bārāṇasī.

"Upaka the Ājīvaka saw me, prince, on the road between Gayā and the place of enlightenment, walking along the highway. Having seen me, he said this to me - 'Friend, your faculties are very serene, your complexion pure and bright. Friend, for whose sake have you gone forth? Who is your teacher? Or whose teaching do you approve of?' When this was said, prince, I addressed Upaka the Ājīvaka in verses -

'I am the one who has overcome all, the knower of all,

Unsullied among all things;

Having abandoned all through the destruction of craving, being liberated,

Through direct knowledge myself, whom should I point to?

'I have no teacher, none is found equal to me;

In this world with its devas, there is no individual equal to me.

'For I am an Arahant in the world, I am the unsurpassed teacher;

I am the sole Perfectly Enlightened One, I am cooled, quenched.

To set in motion the wheel of Teaching, I go to the city of Kasi;

In this blind world, I beat the drum of the Deathless.

'Friend, as you claim, you deserve to be among those of endless victory!'

"Indeed, conquerors like me are those who have attained the destruction of taints;

"I have conquered evil states, therefore, Upaka, I am a victor."

When this was said, prince, Upaka the Ājīvaka said "It may be so, friend," and shaking his head, took a different path and departed.

342. "Then, prince, wandering by stages, I approached the group of five monks at Bārāṇasī in the Deer Park at Isipatana. Monks, the group of five monks saw me coming from afar. Having seen me, they made an agreement among themselves: 'Friends, here comes the ascetic Gotama who has become luxurious, who has abandoned his striving and reverted to luxury. He should neither be greeted, nor stood up for, nor should his bowl and robe be received; however, a seat may be prepared - if he wants, he will sit down.' But, prince, as I approached the group of five monks, they were unable to keep to their agreement. Some came out to meet me and took my bowl and robe. Some prepared a seat. Some set out water for washing my feet. However, they addressed me by name and with the word 'friend.' When this was said, prince, I said this to the group of five monks - 'Monks, do not address the Truth Finder by name and with the word 'friend'; the Truth Finder, monks, is an Arahant, a Perfectly Enlightened One. Listen, monks. The Deathless has been attained. I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.' When this was said, prince, the group of five monks said this to me - 'Friend Gotama, by that conduct, by that practice, by that performance of austerities you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; how then now, when you have become luxurious, abandoned your striving and reverted to luxury, will you attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' When this was said, prince, I said this to the group of five monks - 'Monks, the Truth Finder is not luxurious, has not abandoned striving, has not reverted to luxury. Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One. Listen, monks. The Deathless has been attained. I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.' For the second time, prince, the group of five monks said this to me - 'Friend Gotama, by that conduct, by that practice, by that performance of austerities you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; how then now, when you have become luxurious, abandoned your striving and reverted to luxury, will you attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' For the second time, prince, I said this to the group of five monks - 'Monks, the Truth Finder is not luxurious, has not abandoned striving, has not reverted to luxury. Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One. Listen, monks. The Deathless has been attained. I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.' For the third time, prince, the group of five monks said this to me - 'Friend Gotama, by that conduct, by that practice, by that performance of austerities you did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones; how then now, when you have become luxurious, abandoned your striving and reverted to luxury, will you attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones?' When this was said, prince, I said this to the group of five monks - "Do you recall, monks, if I have ever spoken like this before?" 'No, Venerable Sir.' "Monks, the Truth Finder is an Arahant, a Perfectly Enlightened One. Listen, monks. The Deathless has been attained. I will instruct, I will teach the Teaching. Practising according to the instruction, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, you will enter and dwell in, having realized it for yourself through direct knowledge in this very life.'

"I was able, prince, to convince the group of five monks. Prince, I exhort two monks. Three monks go for alms. Whatever three monks bring back after going for alms, with that we six monks sustain ourselves. Prince, I exhort three monks, while two monks go for alms. Whatever two monks bring back after going for alms, with that we six monks sustain ourselves.

343. "Then, prince, when those five monks were thus exhorted by me, thus instructed by me, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they entered and dwelt in, having realized it for themselves through direct knowledge in this very life." When this was said, Prince Bodhi said this to the Blessed One - "In how long, Venerable Sir, would a monk who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, enter and dwell in, having realized it for himself through direct knowledge in this very life?" "Then, prince, I shall question you about this very matter. Answer as you think fit. What do you think, prince, are you skilled in the craft of elephant riding and handling the goad?" "Yes, Venerable Sir, I am skilled in the craft of elephant riding and handling the goad." "What do you think, prince, suppose a person were to come here - 'Prince Bodhi knows the craft of elephant riding and handling the goad; I will learn the craft of elephant riding and handling the goad under him.' And if he were to lack faith; he would not achieve what can be achieved through faith. And if he were to have many afflictions; he would not achieve what can be achieved through good health. And if he were crafty and deceitful; he would not achieve what can be achieved through honesty and sincerity. And if he were lazy; he would not achieve what can be achieved through aroused energy. And if he were unwise; he would not achieve what can be achieved through wisdom. What do you think, prince, would that person learn the craft of elephant riding and handling the goad under you?" "Venerable Sir, even if that person were possessed of just one of these factors, he would not learn the craft of elephant riding and handling the goad under me, what then to say about all five factors!"

344. "What do you think, prince, suppose a person were to come here - 'Prince Bodhi knows the craft of elephant riding and handling the goad; I will learn the craft of elephant riding and handling the goad under him.' Suppose he had faith; he would achieve what can be achieved through faith. Suppose he was of good health; he would achieve what can be achieved through good health. Suppose he was honest and not deceitful; he would achieve what can be achieved through honesty and sincerity. Suppose he had aroused energy; he would achieve what can be achieved through aroused energy. Suppose he was wise; he would achieve what can be achieved through wisdom. What do you think, prince, would that person learn the craft of elephant riding and handling the goad under you?" "Venerable Sir, even if that person were possessed of just one of these factors, he would learn the craft of elephant riding and handling the goad under me, what then to say about all five factors!" "Even so, prince, there are these five factors for striving. What are the five? Here, prince, a monk has faith; he has faith in the enlightenment of the Truth Finder: '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 of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving; he is honest and sincere, one who reveals himself as he really is to the Teacher or to wise persons or to his fellow monks; he dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states; he is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. These, prince, are the five factors for striving.

345. "Prince, a monk endowed with these five factors for striving who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he might enter and dwell in, having realized it for himself through direct knowledge in this very life, in seven years. Let be, prince, seven years. A monk endowed with these five factors for striving who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he might enter and dwell in, having realized it for himself through direct knowledge in this very life, in six years... five years... four years... three years... two years... one year. Let be, prince, one year. A monk endowed with these five factors for striving who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he might enter and dwell in, having realized it for himself through direct knowledge in this very life, in seven months. Let be, prince, seven months. A monk endowed with these five factors for striving who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he might enter and dwell in, having realized it for himself through direct knowledge in this very life, in six months... five months... four months... three months... two months... one month... half a month. Let be, prince, half a month. A monk endowed with these five factors for striving who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he might enter and dwell in, having realized it for himself through direct knowledge in this very life, in seven days and nights. Let be, prince, seven days and nights. A monk endowed with these five factors for striving who obtains the Truth Finder as guide - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he might enter and dwell in, having realized it for himself through direct knowledge in this very life, in six days and nights... five days and nights... four days and nights... three days and nights... two days and nights... one day and night. Let be, prince, one day and night. A monk endowed with these five factors for striving who obtains the Truth Finder as guide, being instructed in the evening will achieve distinction in the morning, being instructed in the morning will achieve distinction in the evening." When this was said, Prince Bodhi said this to the Blessed One - "Oh, the Buddha! Oh, the Teaching! Oh, how well-proclaimed is the Teaching! Since indeed one being instructed in the evening will achieve distinction in the morning, being instructed in the morning will achieve distinction in the evening!"

346. When this was said, the young man Sañjikāputta said this to Prince Bodhi - "This is just how the honourable Bodhi - says 'Oh, the Buddha! Oh, the Teaching! Oh, how well-proclaimed is the Teaching!'; yet he does not go for refuge to that Master Gotama, to the Teaching, and to the Community of monks." "Do not speak thus, friend Sañjikāputta, do not speak thus, friend Sañjikāputta. I have heard this directly from my mother, directly I received it: 'On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Then my mother, who was pregnant, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, my mother said this to the Blessed One - "Venerable Sir, this boy or girl who is in my womb goes for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember that one as a lay follower who has gone for refuge from this day forward for life."' On one occasion, friend Sañjikāputta, the Blessed One was dwelling right here among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Then my nurse, carrying me on her hip, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, my nurse said this to the Blessed One - 'Venerable Sir, this Prince Bodhi goes for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember that one as a lay follower who has gone for refuge from this day forward for life."' For the third time too, friend Sañjikāputta, I 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."

The Discourse to Prince Bodhi is concluded, the fifth.

6. The Discourse on Aṅgulimāla

347. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion in King Pasenadi of Kosala's realm there was a robber named Aṅgulimāla who was cruel, bloody-handed, given to killing and slaying, merciless towards living beings. By him villages were made into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wore a garland of their fingers. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from the alms round after the meal, having put his lodging in order and taking his bowl and robe, he set out along the highway where the robber Aṅgulimāla was. Cowherds, shepherds, farmers, and travellers saw the Blessed One setting out along the highway where the robber Aṅgulimāla was. Having seen the Blessed One, they said this: "Do not, recluse, take this road. On this road, recluse, there is a robber named Aṅgulimāla who is cruel, bloody-handed, given to killing and slaying, merciless towards living beings. By him villages were made into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wore a garland of their fingers. Even groups of ten, twenty, thirty, forty, or fifty people who take this road together All fall into Aṅgulimāla's hands." When this was said, the Blessed One went on in silence. For the second time, the cowherds... etc... For the third time, the cowherds, shepherds, farmers, and travellers said this to the Blessed One: "Do not, recluse, take this road. On this road, recluse, there is a robber named Aṅgulimāla who is cruel, bloody-handed, given to killing and slaying, merciless towards living beings. By him villages have been made into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wore a garland of their fingers. Even groups of ten, twenty, thirty, forty, or fifty people who take this road together All fall into Aṅgulimāla's hands."

348. Then the Blessed One went on in silence. The bandit Aṅgulimāla saw the Blessed One coming from afar. Having seen this, this occurred to him: "It is wonderful indeed! It is marvellous indeed! Even groups of ten, twenty, thirty, forty, or fifty people who take this road together Fall into my hands. Yet this ascetic comes alone, unaccompanied, as if forcing his way. What if I were to deprive this ascetic of life?" Then the bandit Aṅgulimāla, having taken up sword and shield, having strapped on bow and quiver, followed close behind the Blessed One. Then the Blessed One performed such a feat of supernormal power that the bandit Aṅgulimāla, though running with all his might, could not catch up with the Blessed One walking at normal pace. Then this occurred to the bandit Aṅgulimāla: "It is wonderful indeed! It is marvellous indeed! Formerly I could catch up with and seize a running elephant, a running horse, a running chariot, a running deer; Yet now I cannot catch up with this ascetic walking at normal pace though I run with all my might!" Standing still, he said this to the Blessed One: "Stop, stop, ascetic!" "I have stopped, Aṅgulimāla, you too stop!" Then this occurred to the bandit Aṅgulimāla: "These ascetics, sons of the Sakyans, speak truth, assert truth. Yet this ascetic, while walking, says: 'I have stopped, Aṅgulimāla, you too stop!' What if I were to question this ascetic?"

349. Then the bandit Aṅgulimāla addressed the Blessed One in verse -

"While walking, you say, ascetic, that you are standing still,

And you tell me who am standing still that I am not standing still;

I ask you this meaning, ascetic,

"How can you say you have stopped while I am not stopped?"

"I have stopped, Aṅgulimāla, for all time,

Having laid down the stick towards all beings;

But you are unrestrained towards living beings,

"Therefore I am stable while you are unstable."

"Indeed, after a long time the great sage whom I revere,

The speaker of truth has reached the Great Wood;

Having abandoned evil, I will live,

Having heard your verse imbued with the Teaching.

Having said this, the thief threw his sword and weapon,

Into a pit, a precipice, a hell;

The thief paid homage at the feet of the Fortunate One,

Right there he requested the going forth from him.

The Buddha, the compassionate great sage,

Who is the teacher of the world with its devas;

'Come, monk,' he said then,

That was indeed his becoming a monk.

350. Then the Blessed One set out on tour towards Sāvatthī with the Venerable Aṅgulimāla as his attendant monk. Wandering by stages, he arrived at Sāvatthī. There the Blessed One dwelt at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a great crowd of people had gathered at the gate of King Pasenadi of Kosala's inner palace, making a loud uproar: "Your majesty, in your realm there is a robber named Aṅgulimāla who is cruel, bloody-handed, given to killing and slaying, merciless towards living beings. By him villages were made into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wore a garland of their fingers. Let your majesty put a stop to him!"

Then King Pasenadi of Kosala departed from Sāvatthī in the middle of the day with about five hundred horses. He entered the monastery. 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 paid homage to the Blessed One and sat down to one side. When King Pasenadi of Kosala was seated to one side, the Blessed One said this to him - "What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavīs of Vesālī, or other hostile kings?" "No, Venerable Sir, neither King Seniya Bimbisāra of Magadha is angry with me, nor the Licchavīs of Vesālī, nor other hostile kings. In my realm, Venerable Sir, there is a robber named Aṅgulimāla who is cruel, bloody-handed, given to killing and slaying, merciless towards living beings. By him villages were made into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wore a garland of their fingers. I shall put a stop to him, Venerable Sir." "But if you were to see Aṅgulimāla, great king, with his hair and beard shaved off, wearing ochre robes, gone forth from home into homelessness, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from false speech, eating only one meal, living the holy life, virtuous, of good qualities, what would you do with him?" "We would welcome him, Venerable Sir, or rise up for him, or invite him to a seat, or invite him with robes, almsfood, lodging and medicinal requisites, or arrange righteous protection, shelter and guard for him. But, Venerable Sir, how could one of such immoral and evil character possess such virtuous self-control?"

Now on that occasion the Venerable Aṅgulimāla was seated not far from the Blessed One. Then the Blessed One, raising his right arm, said this to King Pasenadi of Kosala: "This, great king, is Aṅgulimāla." Then King Pasenadi of Kosala was struck with fear, trepidation, and terror. Then the Blessed One, having known that King Pasenadi of Kosala was frightened, stirred, and had his hair standing on end, said this to King Pasenadi of Kosala: "Do not be afraid, great king, you have nothing to fear from him." Then King Pasenadi of Kosala's fear, trepidation, and terror subsided. Then King Pasenadi of Kosala approached the Venerable Aṅgulimāla; having approached, he said this to the Venerable Aṅgulimāla: "Is the Venerable Sir Aṅgulimāla?" "Yes, great king." "Of what clan is the Venerable Sir's father, of what clan is his mother?" "My father is Gagga, great king, my mother is Mantāṇī." "May the Venerable Sir Gagga, son of Mantāṇī, be content. I will provide the Venerable Gagga, son of Mantāṇī, with robes, almsfood, lodging, and medicinal requisites."

351. Now on that occasion the Venerable Aṅgulimāla was a forest-dweller, an almsfood-eater, a rag-robe wearer, and a three-robe user. Then the Venerable Aṅgulimāla said this to King Pasenadi of Kosala - "Enough, great king, my robe is complete." Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How, Venerable Sir, the Blessed One is a tamer of the untamed, a pacifier of the unpacified, a quencher of those unquenched. For he whom we could not tame even with stick or sword has been tamed by the Blessed One without stick or sword. Well now, Venerable Sir, we must go; we have many duties and many things to do." "Now is the time you think fit, great king." Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then the Venerable Aṅgulimāla, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Venerable Aṅgulimāla, while walking for alms on uninterrupted round in Sāvatthī, saw a certain woman with a difficult and troubled pregnancy. Having seen this, this occurred to him: 'Indeed, friend, beings suffer; indeed, friend, beings suffer!' Then the Venerable Aṅgulimāla, having walked for alms in Sāvatthī and returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Aṅgulimāla said this to the Blessed One - "Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Sāvatthī for alms. Venerable Sir, while walking for alms on uninterrupted round in Sāvatthī, I saw a certain woman with a difficult and troubled pregnancy." Having seen this, this occurred to me: 'Indeed, friend, beings suffer; indeed, friend, beings suffer!'

"Then, Aṅgulimāla, approach that woman; having approached, tell that woman thus: 'Sister, since I was born, I do not recollect ever intentionally depriving a living being of life. By this truth, may there be safety for you, may there be safety for your unborn child.'

"But surely, Venerable Sir, that would be false speech spoken with clear comprehension by me. "Venerable Sir, I have intentionally deprived many living beings of life." "Then, Aṅgulimāla, approach that woman; having approached, tell that woman thus: 'Sister, since I was born with the noble birth, I do not recollect ever intentionally depriving a living being of life. By this truth, may there be safety for you, may there be safety for your unborn child.'"

"Yes, Venerable Sir," the Venerable Aṅgulimāla replied to the Blessed One and approached that woman; having approached, he said this to that woman - 'Sister, since I was born with the noble birth, I do not recollect ever intentionally depriving a living being of life. By this truth, may there be safety for you, may there be safety for your unborn child.' Then there was safety for that woman, safety for her unborn child.

Then the Venerable Aṅgulimāla, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Aṅgulimāla became one of the Arahants.

352. Then the Venerable Aṅgulimāla, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Now on that occasion, a clod thrown by one person hit the Venerable Aṅgulimāla's body, a stick thrown by another hit the Venerable Aṅgulimāla's body, and a stone thrown by yet another hit the Venerable Aṅgulimāla's body. Then the Venerable Aṅgulimāla, with his head broken, blood flowing, his bowl broken, and his outer robe torn, approached the Blessed One. The Blessed One saw the Venerable Aṅgulimāla coming from afar. Having seen the Venerable Aṅgulimāla, he said this: "Bear with it, brahmin, bear with it, brahmin. The result of that action for which you would have been cooked in hell for many years, many hundreds of years, many thousands of years, brahmin, you are now experiencing here and now in this very life." Then the Venerable Aṅgulimāla, having gone into seclusion and retreat, experienced the happiness of liberation; on that occasion, he uttered this inspired utterance:

"One who formerly was heedless, but later is not heedless;

Like the moon freed from clouds, he illuminates this world.

"When evil action that was done is covered over by the wholesome;

Like the moon freed from clouds, he illuminates this world.

"When indeed a young monk applies himself to the Buddha's teaching;

Like the moon freed from clouds, he illuminates this world.

"Let them hear my discourse on the Teaching from all directions,

Let them engage in all directions in the Buddha's Dispensation;

Let those people in all directions associate with me,

Those peaceful ones who cause the Teaching to be drunk.

From all directions, let those who speak of patience, those who praise non-conflict;

Let them hear the Teaching at the proper time, and let them follow it accordingly.

For never would he harm me, nor anyone else;

Having attained supreme peace, one should protect both the timid and the still.

Irrigators lead the water, fletchers straighten the arrow shaft;

Carpenters bend wood, the wise tame themselves.

"Some tame with a stick, with hooks and whips;

Without stick or sword, I am tamed by such a one.

"My name is 'Non-violent', though formerly I was violent;

Today I am truly named, I harm nothing at all.

"I was formerly a thief, known as Aṅgulimāla;

Being carried away by a great flood, I went for refuge to the Buddha.

"Formerly my hands were bloody, I was known as Aṅgulimāla;

See my going for refuge, the cord of existence is destroyed.

"Having done such action, much leading to bad destinations;

Touched by the result of action, I eat food free from debt.

"Foolish people of poor wisdom indulge in negligence;

The wise one guards diligence like the finest wealth.

"Do not pursue negligence, nor intimacy with sensual delights;

For the diligent one, meditating, attains abundant happiness.

"It is well-come not ill-come, this is not badly counselled for me;

Among the distributed teachings, I have attained to what is best.

"It is well-come not ill-come, this is not badly counselled for me;

The three true knowledges have been attained, the Buddha's teaching has been done."

The Discourse on Aṅgulimāla is concluded as the sixth.

7. The Discourse on "Born from Those Who Are Dear"

353. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion a certain householder's only son, dear and agreeable, had died. Due to his death, he could neither focus on his work nor on his meals. He went to the charnel ground and wept - "Where are you, only son? Where are you, only son?" Then that householder approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When that householder was seated to one side, the Blessed One said this to him - "Householder, your faculties are not those of one who is self-possessed; there is an alteration in your faculties." "How, Venerable Sir, could there not be an alteration in my faculties; for, Venerable Sir, my only son, dear and agreeable, has died. Due to his death, I can neither focus on my work nor on my meals. I go to the charnel ground and weep - 'Where are you, only son? Where are you, only son?'" "So it is, householder, so it is, householder! Indeed, householder, sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear." "How, Venerable Sir, could this be so - 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear'? Indeed, Venerable Sir, joy and happiness are born from what is dear, originate from what is dear." Then that householder, having neither delighted in nor rejected the Blessed One's words, rose from his seat and departed.

354. Now on that occasion several gamblers were playing dice not far from the Blessed One. Then that householder approached those gamblers; having approached, he said this to the gamblers - "Here, sirs, I approached the ascetic Gotama; having approached, I paid homage to the ascetic Gotama and sat down to one side. When I was seated to one side, sirs, the ascetic Gotama said this to me - 'Householder, your faculties are not those of one who is self-possessed; there is an alteration in your faculties.' When this was said, sirs, I said this to the ascetic Gotama - 'How, Venerable Sir, could there not be an alteration in my faculties; for, Venerable Sir, my only son, dear and agreeable, has died. Due to his death, I can neither focus on my work nor on my meals. I go to the charnel ground and weep - "Where are you, only son? Where are you, only son?"' 'So it is, householder, so it is, householder! Indeed, householder, sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.' 'How, Venerable Sir, could this be so - sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear? Indeed, Venerable Sir, joy and happiness are born from what is dear, originate from what is dear.' Then, sirs, having neither delighted in nor rejected the ascetic Gotama's words, I rose from my seat and departed." "So it is, householder, so it is, householder! Indeed, householder, joy and happiness are born from what is dear, originate from what is dear." Then that householder, thinking "I agree with the gamblers," departed. Then gradually this conversation reached the royal palace.

355. Then King Pasenadi of Kosala addressed Queen Mallikā - "This was said by the ascetic Gotama to you, Mallikā - 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.'" "If this was spoken by the Blessed One, your majesty, so it is." "This is just how Mallikā agrees with whatever the ascetic Gotama says." "If this was spoken by the Blessed One, your majesty, so it is. Just as whatever a teacher says to a pupil, the pupil agrees with it, saying - 'So it is, teacher, so it is, teacher.' "Just so, Mallikā, you agree with whatever the ascetic Gotama says." "If this was spoken by the Blessed One, your majesty, so it is." "Go away, Mallikā, perish!" Then Queen Mallikā addressed the brahmin Nāḷijaṅgha - "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, Queen Mallikā pays homage with her 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, was this statement spoken by the Blessed One - sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear?' Whatever the Blessed One explains to you, learn it well and report it back to me. For the Truth Finders do not speak falsely." "Yes, madam," the brahmin Nāḷijaṅgha replied to Queen Mallikā and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Nāḷijaṅgha said this to the Blessed One - "Master Gotama, Queen Mallikā pays homage with her head at Master Gotama's feet; she asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort; and he says this - 'Venerable Sir, was this statement spoken by the Blessed One - sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear?'"

356. "So it is, brahmin, so it is, brahmin! For sorrow, lamentation, pain, displeasure, and despair are born from what is dear, brahmin, originate from what is dear. By this method, brahmin, it should be understood how sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear. In the past, brahmin, in this very Sāvatthī, a certain woman's mother died. Due to her death, she became mad, with deranged mind, and going from street to street, from crossroads to crossroads, she said this: 'Have you seen my mother? Have you seen my mother?' By this method too, brahmin, it should be understood how sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.

In the past, brahmin, in this very Sāvatthī, a certain woman's father died... brother died... sister died... son died... daughter died... husband died. Due to his death, she became mad, with deranged mind, and going from street to street, from crossroads to crossroads, she said this: 'Have you seen my husband? Have you seen my husband?' By this method too, brahmin, it should be understood how sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.

In the past, brahmin, in this very Sāvatthī, a certain man's mother died. Due to her death, he became mad, with deranged mind, and going from street to street, from crossroads to crossroads, he said this: 'Have you seen my mother? Have you seen my mother?' By this method too, brahmin, it should be understood how sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.

In the past, brahmin, in this very Sāvatthī, a certain man's father died... brother died... sister died... son died... daughter died... wife died. Due to her death, he became mad, with deranged mind, and going from street to street, from crossroads to crossroads, he said this: 'Have you seen my wife? Have you seen my wife?' By this method too, brahmin, it should be understood how sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.

In the past, brahmin, in this very Sāvatthī, a certain woman went to her relatives' family. Her relatives wanted to take her husband away from her and give her to another. But she did not want that. Then that woman said this to her husband - 'Dear husband, these relatives want to take you away from me and give me to another. But I do not want that.' Then that man cut that woman in two and split himself open - 'We shall both be together in the next life.' By this method too, brahmin, it should be understood how sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear."

357. Then the brahmin Nāḷijaṅgha, having delighted in and approved of the Blessed One's words, rose from his seat and approached Queen Mallikā; having approached, he reported to Queen Mallikā all of the conversation he had with the Blessed One. Then Queen Mallikā approached King Pasenadi of Kosala; having approached, she said this to King Pasenadi of Kosala - "What do you think, great king, is Princess Vajirī dear to you?" "Yes, Mallikā, Princess Vajirī is dear to me." "What do you think, great king, would sorrow, lamentation, pain, displeasure, and despair arise in you from any change and alteration in Princess Vajirī?" "Mallikā, any change and alteration in Princess Vajirī would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?" "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.'

"What do you think, great king, is Vāsabhā the noble lady dear to you?" "Yes, Mallikā, Vāsabhā the noble lady is dear to me." "What do you think, great king, would sorrow, lamentation, pain, displeasure, and despair arise in you from any change and alteration in Vāsabhā the noble lady?" "Mallikā, any change and alteration in Vāsabhā the noble lady would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?" "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.'

"What do you think, great king, is General Viṭaṭūbha dear to you?" "Yes, Mallikā, General Viṭaṭūbha is dear to me." "What do you think, great king, would sorrow, lamentation, pain, displeasure, and despair arise in you from any change and alteration in General Viṭaṭūbha?" "Mallikā, any change and alteration in General Viṭaṭūbha would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?" "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.'

"What do you think, great king, am I dear to you?" "Yes, Mallikā, you are dear to me." "What do you think, great king, would sorrow, lamentation, pain, displeasure, and despair arise in you from any change and alteration in me?" "Mallikā, any change and alteration in you would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?" "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.'

"What do you think, great king, is Kāsi-Kosala dear to you?" "Yes, Mallikā, Kāsi-Kosala is dear to me. Mallikā, due to the power of Kāsi-Kosala, we enjoy Kāsi sandalwood and wear garlands, perfumes and ointments." "What do you think, great king, would sorrow, lamentation, pain, displeasure, and despair arise in you from any change and alteration in Kāsi-Kosala?" "Mallikā, any change and alteration in Kāsi-Kosala would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?" "It was in reference to this, great king, that the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One said: 'sorrow, lamentation, pain, displeasure, and despair are born from what is dear, originate from what is dear.'"

"Wonderful, Mallikā, marvellous, Mallikā! How much the Blessed One, I think, penetrates and sees with wisdom. 'Come, Mallikā, let us rinse our mouths.' Then King Pasenadi of Kosala rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and uttered this inspired utterance three times - "Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One, homage to the Blessed One, the Worthy One, the Perfectly Enlightened One, homage to the Blessed One, the Worthy One, the Perfectly Enlightened One."

The Discourse on "Born from Those Who Are Dear" is concluded as the seventh.

8. The Discourse on the Foreign Cloth

358. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from his almsround after the meal, he approached the Eastern Park, the Mansion of Migāra's Mother, for the day's abiding. Now on that occasion King Pasenadi of Kosala, mounted on the elephant Ekapuṇḍarīka, was departing from Sāvatthī in the middle of the day. King Pasenadi of Kosala saw the Venerable Ānanda coming from afar. Having seen him, he addressed the minister Sirivaḍḍha: "Dear Sirivaḍḍha, is that not the Venerable Ānanda?" "Yes, great king, that is the Venerable Ānanda." Then King Pasenadi of Kosala addressed a certain man: "Come, good man, approach the Venerable Ānanda; having approached, pay homage with your head at the Venerable Ānanda's feet in my name: 'Venerable Sir, King Pasenadi of Kosala pays homage with his head at the Venerable Ānanda's feet.' And say this: 'If, Venerable Sir, the Venerable Ānanda has no urgent business, may the Venerable Ānanda wait a moment out of compassion.'" "Yes, your majesty," that man replied to King Pasenadi of Kosala and approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and stood to one side. Standing to one side, that man said this to the Venerable Ānanda: "Venerable Sir, King Pasenadi of Kosala pays homage with his head at the Venerable Ānanda's feet; and he says this - 'If, Venerable Sir, the Venerable Ānanda has no urgent business, may the Venerable Ānanda wait a moment out of compassion.'" The Venerable Ānanda consented by remaining silent. Then King Pasenadi of Kosala, having gone by elephant as far as the ground was passable for elephants, dismounted from the elephant and approached the Venerable Ānanda on foot; having approached, he paid homage to the Venerable Ānanda and stood to one side. Standing to one side, King Pasenadi of Kosala said this to the Venerable Ānanda: "If, Venerable Sir, the Venerable Ānanda has no urgent business, it would be good if the Venerable Ānanda would approach the bank of the river Aciravatī out of compassion." The Venerable Ānanda consented by remaining silent.

359. Then the Venerable Ānanda approached the bank of the river Aciravatī; having approached, he sat down on the prepared seat at the foot of a certain tree. Then King Pasenadi of Kosala, having gone by elephant as far as the ground was passable for elephants, dismounted from the elephant and approached the Venerable Ānanda on foot; having approached, he paid homage to the Venerable Ānanda and stood to one side. Standing to one side, King Pasenadi of Kosala said this to the Venerable Ānanda: "Let the Venerable Ānanda sit here on the elephant rug." "Enough, great king. You sit down; I am seated on my own seat." King Pasenadi of Kosala sat down on the prepared seat. Having sat down, King Pasenadi of Kosala said this to the Venerable Ānanda - "Venerable Ānanda, would the Blessed One engage in such bodily conduct that his bodily conduct would be censurable by ascetics and brahmins?" "No, great king, the Blessed One would not engage in such bodily conduct that his bodily conduct would be censurable by wise ascetics and brahmins."

"But, Venerable Ānanda, would the Blessed One engage in such verbal conduct...etc... mental conduct that his mental conduct would be censurable by ascetics and brahmins?" "No, great king, the Blessed One would not engage in such mental conduct that his mental conduct would be censurable by wise ascetics and brahmins."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! That which we could not, Venerable Sir, fulfil through questioning, has been fulfilled by the Venerable Ānanda through the explanation of the question. Those, Venerable Sir, who are foolish, incompetent, and speak praise or blame of others without investigation or examination, we do not take their words as having substance; but those, Venerable Sir, who are wise, competent, and intelligent, and speak praise or blame of others after investigation and examination, we take their words as having substance."

360. "But, Venerable Ānanda, what bodily conduct is censurable by wise ascetics and brahmins?" "Great king, that bodily conduct which is unwholesome."

"But what, Venerable Sir, is unwholesome bodily conduct?" "Great king, that bodily conduct which is blameworthy."

"But what, Venerable Sir, is blameworthy bodily conduct?" "Great king, that bodily conduct which is harmful."

"But what, Venerable Sir, is harmful bodily conduct?" "Great king, that bodily conduct which results in suffering."

"But what, Venerable Sir, is bodily conduct that results in suffering?" "Great king, that bodily conduct which leads to affliction of oneself, to affliction of others, and to affliction of both; in one who engages in it unwholesome states increase and wholesome states diminish; such bodily conduct, great king, is censurable by wise ascetics and brahmins."

"But what, Venerable Ānanda, is verbal conduct...etc... "But what, Venerable Ānanda, is mental conduct censurable by wise ascetics and brahmins?" "Great king, that mental conduct which is unwholesome."

"But what, Venerable Sir, is unwholesome mental conduct?" "Great king, that mental conduct which is blameworthy."

"But what, Venerable Sir, is blameworthy mental conduct?" "Great king, that mental conduct which is harmful."

"But what, Venerable Sir, is harmful mental conduct?" "Great king, that mental conduct which results in suffering."

"But what, Venerable Sir, is mental conduct that results in suffering?" "Great king, that mental conduct which leads to affliction of oneself, to affliction of others, and to affliction of both; in one who engages in it unwholesome states increase and wholesome states diminish; such mental conduct, great king, is censurable by wise ascetics and brahmins."

"But, Venerable Ānanda, does the Blessed One praise the abandoning of all unwholesome states?" "Great king, the Truth Finder has abandoned all unwholesome states and is endowed with wholesome states."

361. "But what, Venerable Ānanda, is bodily conduct that is not censurable by wise ascetics and brahmins?" "Great king, that bodily conduct which is wholesome."

"But what, Venerable Sir, is wholesome bodily conduct?" "Great king, that bodily conduct which is blameless."

"But what, Venerable Sir, is blameless bodily conduct?" "Great king, that bodily conduct which is harmless."

"But what, Venerable Sir, is harmless bodily conduct?" "Great king, that bodily conduct which results in happiness."

"But what, Venerable Sir, is bodily conduct that results in happiness?"

"Great king, that bodily conduct which leads neither to one's own affliction, nor to the affliction of others, nor to the affliction of both; in one who engages in it unwholesome states diminish and wholesome states increase; such bodily conduct, great king, is not censurable by wise ascetics and brahmins."

"But what, Venerable Ānanda, is verbal conduct...etc... "But what, Venerable Ānanda, is mental conduct that is not censurable by wise ascetics and brahmins?" "Great king, that mental conduct which is wholesome."

"But what, Venerable Sir, is wholesome mental conduct?" "Great king, that mental conduct which is blameless."

"But what, Venerable Sir, is blameless mental conduct?" "Great king, that mental conduct which is harmless."

"But what, Venerable Sir, is harmless mental conduct?" "Great king, that mental conduct which results in happiness."

"But what, Venerable Sir, is mental conduct that results in happiness?" "Great king, that mental conduct which leads neither to one's own affliction, nor to the affliction of others, nor to the affliction of both. In one who engages in it unwholesome states diminish and wholesome states increase. Such mental conduct, great king, is not censurable by wise ascetics and brahmins."

"But, Venerable Ānanda, does the Blessed One praise the acquisition of all wholesome states?" "Great king, the Truth Finder has abandoned all unwholesome states and is endowed with wholesome states."

362. "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is, Venerable Sir, by the Venerable Ānanda. We are, Venerable Sir, pleased and delighted with this well-spoken statement of the Venerable Ānanda. And being thus pleased and delighted, Venerable Sir, with the Venerable Ānanda's well-spoken statement. If, Venerable Sir, an elephant-treasure were allowable for the Venerable Ānanda, we would give an elephant-treasure to the Venerable Ānanda. If, Venerable Sir, a horse-treasure were allowable for the Venerable Ānanda, we would give a horse-treasure to the Venerable Ānanda. If, Venerable Sir, a choice village were allowable for the Venerable Ānanda, we would give a choice village to the Venerable Ānanda. However, Venerable Sir, we know this: 'This is not allowable for the Venerable Ānanda.' This cloth, Venerable Sir, measuring sixteen spans in length and eight spans in width, was sent to me by King Ajātasattu of Magadha, the son of Queen Vedehī, packed in a cloth container. May the Venerable Ānanda accept it out of compassion." "Enough, great king, my three robes are complete."

"Venerable Sir, this river Aciravatī has been seen by both the Venerable Ānanda and by us. When a great cloud has rained down on the mountain top, then this river Aciravatī flows overflowing both banks; Even so, Venerable Sir, the Venerable Ānanda will make his triple robe from this cloth from Bāhitika. And the Venerable Ānanda's old triple robe will be shared with his fellow monks. Thus I think our offering will flow forth overflowing. May the Venerable Ānanda accept the cloth from Bāhitika." The Venerable Ānanda accepted the cloth from Bāhitika.

Then King Pasenadi of Kosala said this to the Venerable Ānanda - "Well now, Venerable Ānanda, we must go; we have many duties and many things to do." "Now is the time you think fit, great king." Then King Pasenadi of Kosala, having delighted in and approved of the Venerable Ānanda's words, rose from his seat, paid homage to the Venerable Ānanda, circumambulated him, and departed.

363. Then the Venerable Ānanda, when King Pasenadi of Kosala had just left, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all of the conversation he had with King Pasenadi of Kosala. And he presented the Bāhitika cloth to the Blessed One. Then the Blessed One addressed the monks - "It is a gain, monks, for King Pasenadi of Kosala, it is a well-gotten gain, monks, for King Pasenadi of Kosala; that King Pasenadi of Kosala gets to see Ānanda, gets to attend upon him."

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

The Discourse on the Foreign Cloth, the eighth, is concluded.

9. The Discourse on the Monuments of the Teaching

364. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Medāḷupa. Now on that occasion King Pasenadi of Kosala had arrived at Nagaraka on some business. Then King Pasenadi of Kosala addressed Dīgha Kārāyana: "Good Kārāyana, prepare the finest carriages. Let us go to the pleasure gardens to see the beautiful grounds." "Yes, your majesty," Dīgha Kārāyana replied to King Pasenadi of Kosala. Having prepared the finest carriages, he informed King Pasenadi of Kosala: "Your finest carriages are prepared, sire. Now is the time you think fit." Then King Pasenadi of Kosala, having mounted a fine carriage, departed from Nagaraka in the fine carriages with great royal pomp. He went towards the monastery. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and entered the monastery on foot. King Pasenadi of Kosala, while walking and wandering in the monastery for exercise, saw at the foot of the trees places that were pleasing and inspiring, quiet and undisturbed, far from the crowds, secluded from people, and suitable for meditation. Having seen them, mindfulness arose in him concerning the Blessed One: "These are those places at the foot of trees that are pleasing and inspiring, quiet and undisturbed, far from the crowds, secluded from people, and suitable for meditation, where we used to attend upon that Blessed One, the Arahant, the Fully Enlightened One."

365. Then King Pasenadi of Kosala addressed Dīgha Kārāyana: "These, good Kārāyana, are those places at the foot of trees that are pleasing and inspiring, quiet and undisturbed, far from the crowds, secluded from people, and suitable for meditation, where we used to attend upon that Blessed One, the Arahant, the Fully Enlightened One. Where, good Kārāyana, is that Blessed One dwelling at present, the Arahant, the Fully Enlightened One?" "There is, great king, a market town of the Sakyans named Medāḷupa. That Blessed One, the Arahant, the Fully Enlightened One is dwelling there at present." "How far, good Kārāyana, is the Sakyan market town named Medāḷupa from Nagaraka?" "Not far, great king; three yojanas; it is possible to go there in the remaining part of the day." "Then, good Kārāyana, prepare the finest carriages. We shall go to see that Blessed One, the Arahant, the Fully Enlightened One." "Yes, your majesty," Dīgha Kārāyana replied to King Pasenadi of Kosala. Having prepared the finest carriages, he informed King Pasenadi of Kosala: "Your finest carriages are prepared, sire. Now is the time you think fit." Then King Pasenadi of Kosala, having mounted a fine carriage, departed from Nagaraka in the fine carriages towards the Sakyan market town named Medāḷupa. He arrived at the Sakyan market town named Medāḷupa in the remaining part of that very day. He went towards the monastery. Having gone by vehicle as far as the ground was passable for vehicles, he dismounted from the vehicle and entered the monastery on foot.

366. Now on that occasion several monks were walking up and down in the open air. Then King Pasenadi of Kosala approached those monks; having approached, he said this to those monks - "Where, venerable sir, is that Blessed One dwelling at present, the Arahant, the Fully Enlightened One? For we wish to see that Blessed One, the Arahant, the Fully Enlightened One." "That, great king, is the dwelling with its door closed. Approach it quietly, enter the porch without hurrying, clear your throat, and knock on the bolt. The Blessed One will open the door for you." Then King Pasenadi of Kosala right there handed over his sword and turban to Dīgha Kārāyana. Then this occurred to Dīgha Kārāyana: "The king now seeks privacy, I should remain right here." Then King Pasenadi of Kosala approached that dwelling with its door closed, went quietly without hurrying, entered the porch, cleared his throat, and knocked on the bolt. The Blessed One opened the door. Then King Pasenadi of Kosala, having entered the dwelling, fell with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, stroked them with his hands, and announced his name: "Venerable Sir, I am King Pasenadi of Kosala; Venerable Sir, I am King Pasenadi of Kosala."

367. "But what benefit, great king, do you see that you show such supreme humility towards this body and display such friendly devotion?" "Venerable Sir, I have this inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.' Here, Venerable Sir, I see some ascetics and brahmins living a limited holy life for ten years, twenty years, thirty years, forty years. Later, well-bathed, well-anointed, with trimmed hair and beards, they live endowed and furnished with the five cords of sensual pleasure. But here, Venerable Sir, I see monks living the holy life completely pure and perfect for their entire lives until their last breath. Venerable Sir, I do not see elsewhere outside of this any other holy life so complete and pure. This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'"

368. "And furthermore, Venerable Sir, kings dispute with kings, nobles dispute with nobles, brahmins dispute with brahmins, householders dispute with householders, mother disputes with son, son disputes with mother, father disputes with son, son disputes with father, brother disputes with sister, sister disputes with brother, friend disputes with friend. But here, Venerable Sir, I see monks living in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes. Venerable Sir, I do not see elsewhere outside of this any other assembly so harmonious. This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

369. Again, Venerable Sir, I walk and wander from park to park, from pleasure garden to pleasure garden. There I see some ascetics and brahmins who are thin, wretched, unattractive, pale, with veins showing all over their bodies, not seeming to attract people's eyes to see them. Then, Venerable Sir, I thought: 'Surely these venerable ones either live the holy life with discontent, or they have committed some evil deed that they keep concealed; for these venerable ones are thin, wretched, unattractive, pale, with veins showing all over their bodies, not seeming to attract people's eyes to see them.' Having approached them, I say thus - 'Why are you venerable ones thin, wretched, unattractive, pale, with veins showing all over your bodies, not seeming to attract people's eyes to see you?' They said thus: 'It is a family disease, great king.' But here, Venerable Sir, I see monks who are joyful, elated, obviously delighted, with bright faculties, living at ease, with lowered pride, subsisting on what others give, with minds like wild deer. Then, Venerable Sir, I thought: 'Surely these venerable ones know an excellent distinction in the Blessed One's teaching, former and latter; for these venerable ones are joyful, elated, obviously delighted, with bright faculties, living at ease, with lowered pride, subsisting on what others give, with minds like wild deer.' This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

370. "Furthermore, Venerable Sir, I am a noble king who has been crowned and anointed; I am able to execute those who deserve execution, to fine those who deserve to be fined, to banish those who deserve to be banished. Venerable Sir, when I am seated in a court case, people interrupt my speech. I do not get to say: 'Good sirs, do not interrupt my speech while I am seated in a court case, wait until I finish speaking.' Venerable Sir, they interrupt my speech. But here, Venerable Sir, I see monks; when the Blessed One is teaching the Teaching to an assembly of many hundreds, at that time there is no sound of coughing or clearing of throats among the Blessed One's disciples. Once, Venerable Sir, the Blessed One was teaching the Teaching to an assembly of many hundreds. There one of the Blessed One's disciples coughed. Then another fellow holy-life practitioner nudged him with his knee: 'Let the venerable one be quiet, let the venerable one make no noise; our Teacher, the Blessed One, is teaching the Teaching.' Then, Venerable Sir, I thought: 'It is wonderful indeed! It is marvellous indeed! Indeed, without rod or sword, how well-disciplined this assembly will be!' Venerable Sir, I do not see elsewhere outside of this any other assembly so well-disciplined. This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

371. "Furthermore, Venerable Sir, I see here some wise nobles, subtle, experienced in controversy, who are like hair-splitters. They wander about, seemingly demolishing the views of others with their wisdom. They hear: 'The ascetic Gotama will visit such and such a village or town.' They prepare a question: 'Having approached the ascetic Gotama, we shall ask him this question. If he answers thus when questioned by us, we shall refute his doctrine in this way; and if he answers thus when questioned by us, we shall refute his doctrine in that way.' They hear: 'The ascetic Gotama has arrived at such and such a village or town.' They approach the Blessed One. The Blessed One instructs, inspires, rouses and gladdens them with a Teaching talk. Having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, they do not even question the Blessed One, so how could they refute his doctrine? They indeed become disciples of the Blessed One. This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

372. "Furthermore, Venerable Sir, I see here some wise brahmins...etc... wise householders...etc... wise ascetics, subtle, experienced in controversy, who are like hair-splitters. They wander about, seemingly demolishing the views of others with their wisdom. They hear: 'The ascetic Gotama will visit such and such a village or town.' They prepare a question: 'Having approached the ascetic Gotama, we shall ask him this question. If he answers thus when questioned by us, we shall refute his doctrine in this way; and if he answers thus when questioned by us, we shall refute his doctrine in that way.' They hear: 'The ascetic Gotama has arrived at such and such a village or town.' They approach the Blessed One. The Blessed One instructs, inspires, rouses and gladdens them with a Teaching talk. Having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, they do not even question the Blessed One, so how could they refute his doctrine? Instead, they ask the Blessed One for the going forth from home into homelessness. The Blessed One gives them the going forth. Having thus gone forth, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, they enter and dwell in, having realized it for themselves through direct knowledge in this very life. They said thus: 'We were indeed lost; We were indeed completely lost.' For previously, not being ascetics, we claimed we were ascetics; not being brahmins, we claimed we were brahmins; not being arahants, we claimed we were arahants. 'Now indeed we are ascetics, now indeed we are brahmins, now indeed we are arahants.' This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

373. "Furthermore, Venerable Sir, these carpenters Isidatta and Purāṇa are my servants, dependent on me; I am their provider of livelihood and bringer of fame; yet they do not show such deference to me as they do to the Blessed One. Once, Venerable Sir, when I was on a military campaign, I stayed in a cramped lodging to test these carpenters Isidatta and Purāṇa. Then, Venerable Sir, these carpenters Isidatta and Purāṇa, having spent much of the night in discussion about the Teaching, lay down with their heads towards where the Blessed One was and their feet towards me. Then, Venerable Sir, I thought: 'It is wonderful indeed! It is marvellous indeed! These carpenters Isidatta and Purāṇa are my servants, dependent on me; I am their provider of livelihood and bringer of fame; yet they do not show such deference to me as they do to the Blessed One. Surely these venerable ones know an excellent distinction in the Blessed One's teaching, former and latter.' This too, Venerable Sir, is my inference about the Blessed One - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples of the Blessed One is practising well.'

374. "Furthermore, Venerable Sir, the Blessed One is a noble and I too am a noble; the Blessed One is from Kosala and I too am from Kosala; the Blessed One is eighty years old and I too am eighty years old. Venerable Sir, since the Blessed One is a noble and I too am a noble, the Blessed One is from Kosala and I too am from Kosala, the Blessed One is eighty years old and I too am eighty years old; because of this, Venerable Sir, I am worthy to show the highest respect to the Blessed One, to show friendly devotion. Well now, Venerable Sir, we must go; we have many duties and many things to do." "Now is the time you think fit, great king." Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then, when King Pasenadi of Kosala had just left, the Blessed One addressed the monks: "Monks, King Pasenadi of Kosala has spoken monuments to the Teaching and departed after rising from his seat. Learn, monks, the monuments to the Teaching; master, monks, the monuments to the Teaching; remember, monks, the monuments to the Teaching. Monks, the monuments to the Teaching are beneficial and belong to the fundamentals of the holy life."

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

The Discourse on the Monuments of the Teaching, the ninth, is concluded.

10. The Discourse at Kaṇṇakatthala

375. Thus have I heard - On one occasion the Blessed One was dwelling at Uruññā in the Kaṇṇakatthala deer park. Now on that occasion King Pasenadi of Kosala had arrived at Uruññā on some business. Then King Pasenadi of Kosala addressed a certain man: "Come, good man, 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 Pasenadi of Kosala 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, it seems that today King Pasenadi of Kosala, after his morning meal, having finished breakfast, will come to see the Blessed One.'" "Yes, your majesty," that man replied to King Pasenadi of Kosala and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that man said this to the Blessed One: "Venerable Sir, King Pasenadi of Kosala 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 he says this - 'Venerable Sir, it seems that today King Pasenadi of Kosala, after his morning meal, having finished breakfast, will come to see the Blessed One.'" Sister Somā and sister Sakulā heard: "It seems that today King Pasenadi of Kosala, after his morning meal, having finished breakfast, will come to see the Blessed One." Then sister Somā and sister Sakulā approached King Pasenadi of Kosala at his meal service and said this: "In that case, great king, pay homage with your head at the Blessed One's feet in our name too and ask if he is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Venerable Sir, sister Somā and sister Sakulā pay homage with their heads at the Blessed One's feet and ask if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort.'"

376. Then King Pasenadi of Kosala, after his morning meal, having finished breakfast, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, sister Somā and sister Sakulā pay homage with their heads at the Blessed One's feet and ask if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort." "But why, great king, could sister Somā and sister Sakulā not find another messenger?" "Venerable Sir, sister Somā and sister Sakulā heard: 'It seems that today King Pasenadi of Kosala, after his morning meal, having finished breakfast, will come to see the Blessed One.' Then, Venerable Sir, sister Somā and sister Sakulā approached me at my meal service and said this: 'In that case, great king, pay homage with your head at the Blessed One's feet in our name too and ask if he is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - sister Somā and sister Sakulā pay homage with their heads at the Blessed One's feet and ask if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort.'" "May they be happy, great king, sister Somā and sister Sakulā."

377. Then King Pasenadi of Kosala said this to the Blessed One - "I have heard this, Venerable Sir, that the ascetic Gotama says: 'There is no ascetic or brahmin who can claim to be omniscient and all-seeing, to have complete knowledge and vision; this is not possible.' Those, Venerable Sir, who said - 'The ascetic Gotama says: There is no ascetic or brahmin who can claim to be omniscient and all-seeing, to have complete knowledge and vision; this is not possible' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism?" "Those, great king, who said - 'The ascetic Gotama says: There is no ascetic or brahmin who can claim to be omniscient and all-seeing, to have complete knowledge and vision; this is not possible' - they do not speak what I have said, but misrepresent me with what is untrue and contrary to fact."

378. Then King Pasenadi of Kosala addressed General Viṭaṭūbha: "Who, general, brought up this topic of conversation in the royal palace?" "The brahmin Sañjaya of the Ākāsa clan, great king." Then King Pasenadi of Kosala addressed a certain man: "Come, good man, in my name address the brahmin Sañjaya of the Ākāsa clan: 'Venerable Sir, King Pasenadi of Kosala calls you.'" "Yes, your majesty," that man replied to King Pasenadi of Kosala and approached the brahmin Sañjaya of the Ākāsa clan; having approached, he said this to the brahmin Sañjaya of the Ākāsa clan: "Venerable Sir, King Pasenadi of Kosala calls you." Then King Pasenadi of Kosala said this to the Blessed One - "Could it be, Venerable Sir, that something was said by the Blessed One with one meaning, but people understood it differently? How, Venerable Sir, does the Blessed One recall the statement that was made?" "This, great king, is how I recall the statement that was made: 'There is no ascetic or brahmin who can know and see everything all at once; this is not possible.'" "The Blessed One speaks with reason, Venerable Sir; the Blessed One speaks with good reason, Venerable Sir: 'There is no ascetic or brahmin who can know and see everything all at once; this is not possible.'" "There are these four castes, Venerable Sir: nobles, brahmins, merchants, and workers. Could there be, Venerable Sir, any distinction, any difference between these four castes?" "There are these four castes, great king: nobles, brahmins, merchants, and workers. Of these four castes, great king, two castes are declared foremost: nobles and brahmins - that is, in terms of paying homage, rising up, greeting with joined palms, and proper conduct." "I am not asking the Blessed One about the present life, Venerable Sir; I am asking the Blessed One about the future life, Venerable Sir. There are these four castes, Venerable Sir: nobles, brahmins, merchants, and workers. Could there be, Venerable Sir, any distinction, any difference between these four castes?"

379. "Great king, there are these five factors for striving. What are the five? Here, great king, a monk has faith, he has faith in the enlightenment of the Truth Finder: '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 of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot but moderate and suitable for striving; he is honest and sincere, one who reveals himself as he really is to the Teacher or to wise persons or to his fellow monks; he dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states; he is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering - these, great king, are the five factors for striving. There are these four castes, great king - nobles, brahmins, merchants, and workers. If they were endowed with these five factors for striving; that would be for their welfare and happiness for a long time." "There are these four castes, Venerable Sir: nobles, brahmins, merchants, and workers. If they were endowed with these five factors for striving; could there be, Venerable Sir, any distinction, any difference between them?" "Here indeed, great king, I speak of a difference in striving. Suppose, great king, there were two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were well tamed and well trained, and two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were untamed and untrained. What do you think, great king? Would those two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were well tamed go to the training as tamed ones, would they as tamed ones attain the level of the tamed?" "Yes, Venerable Sir." "But would those two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were untamed and untrained go to the training as untamed ones, would they as untamed ones attain the level of the tamed, just like those two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were well tamed and well trained?" "No, Venerable Sir." "Even so, great king, that which can be attained by one who has faith, who has good health, who is honest and sincere, who has aroused energy, who is wise - that one who lacks faith, who has much illness, who is crafty and deceitful, who is lazy, who lacks wisdom would attain it - this is not possible."

380. "The Blessed One speaks with reason, Venerable Sir; the Blessed One speaks with good reason, Venerable Sir. There are these four castes, Venerable Sir: nobles, brahmins, merchants, and workers. If they were endowed with these five factors for striving and were rightly striving; could there be, Venerable Sir, any distinction, any difference between them?" "Here indeed, great king, I speak of no difference between them - namely between liberation and liberation. Just as, great king, if a person were to take dry teak wood and produce fire, make heat appear; then another person were to take dry sal wood and produce fire, make heat appear; then another person were to take dry mango wood and produce fire, make heat appear; then another person were to take dry fig wood and produce fire, make heat appear. What do you think, great king, would there be any difference between these fires produced from different woods, between flame and flame, between colour and colour, between light and light?" "No, Venerable Sir." "Even so, great king, regarding that heat produced by energy and generated by striving, I speak of no difference there - namely between liberation and liberation." "The Blessed One speaks with reason, Venerable Sir; the Blessed One speaks with good reason, Venerable Sir. But, Venerable Sir, are there deities?" "Why do you say this, great king - 'But, Venerable Sir, are there deities?'" "Whether, Venerable Sir, those deities come to this state of being or do not come to this state of being?" "Those deities, great king, who are subject to affliction come to this state of being, those deities who are not subject to affliction do not come to this state of being."

381. When this was said, General Viṭṭūbha said this to the Blessed One - "Those deities, Venerable Sir, who are subject to affliction and come to this state of being, will they displace or banish from that state those deities who are not subject to affliction and do not come to this state of being?"

Then this occurred to the Venerable Ānanda - "This General Viṭaṭūbha is the son of King Pasenadi of Kosala; I am the son of the Blessed One. This is the time when son should consult with son." Then the Venerable Ānanda addressed General Viṭaṭūbha - "Then, general, I shall question you about this very matter; Answer as you think fit. What do you think, general, in as much as is King Pasenadi of Kosala's conquered territory where King Pasenadi of Kosala exercises rulership and sovereignty, can King Pasenadi of Kosala there drive away or banish an ascetic or brahmin, whether meritorious or not meritorious, whether living the holy life or not living the holy life, from that place?" "Sir, in as much as is King Pasenadi of Kosala's conquered territory where King Pasenadi of Kosala exercises rulership and sovereignty, King Pasenadi of Kosala can there drive away or banish an ascetic or brahmin, whether meritorious or not meritorious, whether living the holy life or not living the holy life, from that place."

"What do you think, general, in as much as is not King Pasenadi of Kosala's conquered territory where King Pasenadi of Kosala does not exercise rulership and sovereignty, can King Pasenadi of Kosala there drive away or banish an ascetic or brahmin, whether meritorious or not meritorious, whether living the holy life or not living the holy life, from that place?" "Sir, in as much as is not King Pasenadi of Kosala's conquered territory where King Pasenadi of Kosala does not exercise rulership and sovereignty, King Pasenadi of Kosala cannot there drive away or banish an ascetic or brahmin, whether meritorious or not meritorious, whether living the holy life or not living the holy life, from that place."

"What do you think, general, have you heard of the Tāvatiṃsa devas?" "Yes, sir. I have heard of the Tāvatiṃsa devas. Here too King Pasenadi of Kosala has heard of the Tāvatiṃsa devas." "What do you think, general, can King Pasenadi of Kosala drive away or banish the Tāvatiṃsa devas from that place?" "Sir, King Pasenadi of Kosala cannot even see the Tāvatiṃsa devas, how then could he drive them away or banish them from that place?" "Just so, general, those deities who are subject to affliction and come to this state of being cannot even see those deities who are not subject to affliction and do not come to this state of being; how then could they drive them away or banish them from that place?"

382. Then King Pasenadi of Kosala said this to the Blessed One - "What, Venerable Sir, is this monk's name?" "His name is Ānanda, great king." "It is indeed Ānanda, truly of pleasing appearance! Venerable Sir, the Venerable Ānanda spoke with reason; Venerable Sir, the Venerable Ānanda spoke with good reason. But, Venerable Sir, is there a Brahmā?" "Why do you say this, great king - 'But, Venerable Sir, is there a Brahmā?'" "Whether, Venerable Sir, that Brahmā comes to this state of being, or does not come to this state of being?" "Great king, that Brahmā who is harmful will come to this state of being, that Brahmā who is harmless will not come to this state of being." Then a certain man said this to King Pasenadi of Kosala - "The brahmin Sañjaya of the Ākāsa clan has come, great king." Then King Pasenadi of Kosala said this to the brahmin Sañjaya of the Ākāsa clan - "Who, brahmin, brought up this topic of conversation in the royal palace?" "General Viṭaṭūbha, great king." General Viṭaṭūbha speaks thus - "The brahmin Sañjaya of the Ākāsa clan, great king." Then a certain man said this to King Pasenadi of Kosala - "It is time for the carriage, great king."

Then King Pasenadi of Kosala said this to the Blessed One - "Venerable Sir, we asked the Blessed One about omniscience, and the Blessed One explained omniscience; And this is pleasing and agreeable to us, and we approve of it. Venerable Sir, we asked the Blessed One about the purification of the four castes, and the Blessed One explained the purification of the four castes; And this is pleasing and agreeable to us, and we approve of it. Venerable Sir, we asked the Blessed One about the higher deities, and the Blessed One explained about the higher deities; And this is pleasing and agreeable to us, and we approve of it. Venerable Sir, we asked the Blessed One about the higher Brahmās, and the Blessed One explained about the higher Brahmās; And this is pleasing and agreeable to us, and we approve of it. Whatever we asked the Blessed One, that the Blessed One explained; And this is pleasing and agreeable to us, and we approve of it. Well now, Venerable Sir, we must go; we have many duties and many things to do." "Now is the time you think fit, great king." Then King Pasenadi of Kosala, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

The Discourse at Kaṇṇakatthala is concluded as the tenth.

The Fourth Chapter on Kings is concluded.

Here is its summary -

Ghaṭikāra, Raṭṭhapāla, Maghadeva, Madhuriya;

Bodhi, Aṅgulimāla, and Piyajāta, Bāhitika;

The Discourse on the Teaching Shrine, and Kaṇṇakatthala as the tenth.

5. The Chapter on Brahmins

1. Discourse on Brahmāyu

383. Thus have I heard - On one occasion the Blessed One was wandering on tour in Videha together with a large Community of monks, about five hundred monks. Now on that occasion the brahmin Brahmāyu was dwelling at Mithilā. He was aged, elderly, advanced in years, having reached the final stage of life, one hundred and twenty years old by birth, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. The brahmin Brahmāyu heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Videha together with a large Community of monks, about five hundred monks. Now concerning that Master Gotama, this good reputation has spread: '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.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants.'"

384. Now on that occasion the brahmin Brahmāyu had a student named Uttara, who was accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. Then the brahmin Brahmāyu addressed the young man Uttara: "Dear Uttara, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Videha together with a large Community of monks, about five hundred monks. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened...etc... It is good indeed to see such Arahants." Come, dear Uttara, go to the ascetic Gotama; having gone, find out about the ascetic Gotama, whether the reputation that has spread about Master Gotama is accurate or not; Whether Master Gotama is like this or not like this. Thus we shall know about Master Gotama." "How then, sir, shall I know whether the reputation that has spread about Master Gotama is accurate or not; Whether Master Gotama is like this or not like this?" "Dear Uttara, in our mantras are found 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. But I, dear Uttara, am the giver of the mantras; you are the receiver of the mantras."

385. "Yes, sir," the young man Uttara replied to the brahmin Brahmāyu, and having risen from his seat, paid homage to the brahmin Brahmāyu, circumambulated him, and set out on tour through Videha towards the Blessed One. Wandering by stages, he approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the young man Uttara examined the thirty-two marks of a great man on the Blessed One's body. The young man Uttara saw most of the thirty-two marks of a great man on the Blessed One's body, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue. Then this occurred to the Blessed One - "This young man Uttara sees most of the thirty-two marks of a great man on me, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue." Then the Blessed One performed such a feat of supernormal power that the young man Uttara saw the Blessed One's private parts enclosed in a sheath. Then the Blessed One, extending his tongue, touched and stroked both ear holes, touched and stroked both nostrils; and covered his entire forehead with his tongue. Then this occurred to the young man Uttara: "The ascetic Gotama is endowed with the thirty-two marks of a great man. What if I were to follow the ascetic Gotama to observe his deportment?" Then the young man Uttara followed the Blessed One for seven months like an unrepelled shadow.

386. Then after seven months had passed, the young man Uttara set out on tour through Videha towards Mithilā. Wandering by stages, he approached Mithilā where the brahmin Brahmāyu was; having approached, he paid homage to the brahmin Brahmāyu and sat down to one side. When the young man Uttara was seated to one side, the brahmin Brahmāyu said this to him - "Dear Uttara, is the reputation that has spread about Master Gotama accurate, not otherwise? And is Master Gotama like this, not different?" "Sir, the reputation that has spread about Master Gotama is accurate, not otherwise; and Master Gotama is like this, not different. And Master Gotama is endowed with the thirty-two marks of a great man.

Master Gotama has feet with level tread; This too is a mark of a great man for that Master Gotama.

On the soles of that Master Gotama's feet, wheels have appeared with a thousand spokes, complete with rim and hub, perfect in every aspect...

"And Master Gotama has projecting heels...

"And Master Gotama has long fingers...

"And Master Gotama has soft and tender hands and feet...

"And Master Gotama has net-like hands and feet...

"And Master Gotama has high-raised ankles...

"And Master Gotama has legs like an antelope's...

"And Master Gotama, whilst standing and without bending, can touch and stroke his knees with both palms...

"And Master Gotama has his private parts concealed in a sheath...

"And Master Gotama has a golden complexion, with skin the colour of gold...

"And Master Gotama has delicate skin." Due to the delicacy of his skin, dust and dirt do not stick to his body...

"And Master Gotama has single hairs; single hairs growing in each pore...

"And Master Gotama has upward-growing hair; the hairs were growing upwards, blue-black like collyrium, curling in rings, curling to the right...

"And Master Gotama has a straight, godlike body..."

"And Master Gotama has seven prominent features..."

"And Master Gotama has the front part of his body like a lion's..."

"And Master Gotama has the space between his shoulders filled in..."

"And Master Gotama has proportions like a banyan tree; his height equals his arm span, and his arm span equals his height...

"And Master Gotama has evenly rounded shoulders..."

"And Master Gotama has the most sensitive taste buds..."

"And Master Gotama has a jaw like a lion's..."

"And Master Gotama has forty teeth..."

"And Master Gotama has even teeth..."

"And Master Gotama has teeth without gaps..."

"And Master Gotama has very white canine teeth..."

"And Master Gotama has a long tongue..."

"And Master Gotama has a divine voice like a karavika bird..."

"And Master Gotama has deep blue eyes..."

"And Master Gotama has eyelashes like a cow's..."

"And between Master Gotama's eyebrows, there has grown white hair, soft like cotton wool..."

"And Master Gotama has a head like a turban..." This too is a mark of a great man for that Master Gotama.

"Good sir, Master Gotama is endowed with these thirty-two marks of a great man.

387. "And when Master Gotama walks, he steps out first with his right foot. He lifts his foot neither too far nor places it too near; he walks neither too fast nor too slow; he walks without knocking knee against knee, or ankle against ankle. When walking, he neither raises his thigh nor lowers his thigh; neither turns his thigh inward nor turns his thigh outward. When that Master Gotama walks, only his lower body moves, and he does not walk with bodily force. When Master Gotama looks around, he does so with his entire body; he does not look up, he does not look down; he does not walk while looking about, he looks ahead the distance of a plough; beyond that his knowledge and vision are unobstructed. When entering between houses, he neither raises his body nor lowers his body; he neither bends his body inward nor turns his body outward. He turns neither too far nor too near to the seat, he does not grasp the seat with his hand when sitting down, nor does he throw his body onto the seat. When seated between houses, he does not fidget with his hands, he does not fidget with his feet; he does not sit with knee crossed over knee; he does not sit with ankle crossed over ankle; he does not sit with his hand supporting his chin. When seated between houses, he does not become startled, does not tremble, does not shake, does not become agitated. Being without startle, without trembling, without shaking, without agitation, free from terror. And Master Gotama sits between houses inclined to seclusion. When receiving water for the bowl, he neither raises the bowl nor lowers the bowl; he neither tilts the bowl inward nor tilts the bowl outward. He receives neither too little nor too much water for the bowl. He does not wash the bowl making splashing sounds, does not wash the bowl spinning it around, does not put the bowl on the ground to wash his hands; when his hands are washed the bowl is washed, when the bowl is washed his hands are washed. He throws away the bowl water neither too far nor too near, and not by splashing about. When receiving rice, he neither raises the bowl nor lowers the bowl; he neither tilts the bowl inward nor tilts the bowl outward. He receives neither too little nor too much rice. Master Gotama takes curry in proportion to the rice, and does not exceed the proper amount of curry for each mouthful. Master Gotama turns the mouthful around in his mouth two or three times before swallowing; no grain of rice enters his body unground, and no grain of rice remains in his mouth; then he takes another mouthful. Master Gotama takes his food experiencing the taste, but not experiencing greed for the taste.

"Master Gotama takes food endowed with eight factors - neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life - 'thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort.' Having eaten, when receiving water for the bowl, he neither raises the bowl nor lowers the bowl; he neither tilts the bowl inward nor tilts the bowl outward. He receives neither too little nor too much water for the bowl. He does not wash the bowl making splashing sounds, does not wash the bowl spinning it around, does not put the bowl on the ground to wash his hands; when his hands are washed the bowl is washed, when the bowl is washed his hands are washed. He throws away the bowl water neither too far nor too near, and not by splashing about. Having eaten, he does not put the bowl on the ground neither too far nor too near, and he is neither careless with the bowl nor excessively concerned about it. Having eaten, he sits silently for a moment, and does not let the time for thanksgiving pass. Having eaten, he gives thanks, does not criticise that meal, nor does he expect another meal; rather, he instructs, inspires, rouses and gladdens that assembly with a Teaching talk. Having instructed, inspired, roused and gladdened that assembly with a Teaching talk, he rises from his seat and departs. He walks neither too fast nor too slow, and does not walk as one wanting to get away; and Master Gotama's robe is neither too high nor too low on his body, neither clinging to his body nor too loose from his body; and the wind does not blow Master Gotama's robe away from his body; and dust and dirt do not stick to Master Gotama's body. Having gone to the monastery, he sits down on the prepared seat. Having sat down, he washes his feet; and Master Gotama does not dwell engaged in adorning his feet. Having washed his feet, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. He neither intends his own affliction, nor the affliction of others, nor the affliction of both; Master Gotama sits contemplating only what is beneficial for himself, for others, for both, and for the whole world. Having gone to the monastery, he teaches the Teaching to the assembly, he neither exalts nor disparages that assembly; rather, he instructs, inspires, rouses and gladdens that assembly with a Teaching talk.

"And from Master Gotama's mouth issues forth sound endowed with eight factors - distinct, intelligible, pleasing, agreeable, compact, not scattered, deep, and resonant. Master Gotama makes himself understood to the assembly with his voice, yet his sound does not carry outside the assembly. Having been instructed, inspired, roused and gladdened by Master Gotama with a Teaching talk, they rise from their seats and depart, looking back, unable to leave him. We saw Master Gotama walking, sir, we saw him standing, we saw him entering between houses, we saw him sitting silently between houses, we saw him eating between houses, we saw him sitting silently after eating, we saw him giving thanks after eating, we saw him going to the monastery, we saw him sitting silently in the monastery, we saw him teaching the Teaching to the assembly in the monastery. Such and such is Master Gotama, and even more than that.

388. When this was said, the brahmin Brahmāyu rose from his seat, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and uttered this inspired utterance three times -

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

"Perhaps sometime we might meet with the venerable Gotama?" Perhaps there might be some conversation!"

389. Then the Blessed One, wandering by stages in Videha, arrived at Mithilā. There the Blessed One dwelt at Mithilā in Maghadeva's Mango Grove. The brahmin householders of Mithilā heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Videha together with a large Community of monks, about five hundred monks, has arrived at Mithilā and is dwelling at Mithilā in Maghadeva's Mango Grove. Now concerning that Master Gotama, this good reputation has spread: '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.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants.'"

Then the brahmin householders of Mithilā approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, sat down to one side; some made reverential salutation towards the Blessed One and sat down to one side; some announced their name and clan in the presence of the Blessed One and sat down to one side; some sat down to one side in silence.

390. The brahmin Brahmāyu heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, has arrived at Mithilā and is dwelling at Mithilā in Maghadeva's Mango Grove." Then the brahmin Brahmāyu approached Maghadeva's Mango Grove together with many disciples. Then, when not far from the mango grove, this occurred to the brahmin Brahmāyu: "It is not suitable that I should go to see the ascetic Gotama without first announcing myself." Then the brahmin Brahmāyu addressed a certain young man: "Come, young man, go to the ascetic Gotama; having approached, ask in my name if the ascetic Gotama is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Master Gotama, the brahmin Brahmāyu asks if Master Gotama is free from affliction, free from illness, is light of movement, strong and dwelling in comfort.' And say this: 'Master Gotama, the brahmin Brahmāyu is aged, elderly, advanced in years, having reached the final stage of life, one hundred and twenty years old by birth, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. Of all the brahmin householders dwelling in Mithilā, Brahmāyu is declared the foremost - namely, in wealth; of all the brahmin householders dwelling in Mithilā, Brahmāyu is declared the foremost - namely, in mantras; of all the brahmin householders dwelling in Mithilā, Brahmāyu is declared the foremost - namely, in both life span and fame. He wishes to see Master Gotama.'"

"Yes, sir," that young man replied to the brahmin Brahmāyu and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he stood to one side. Standing to one side, that young man said this to the Blessed One - "Master Gotama, the brahmin Brahmāyu asks if Master Gotama is free from affliction, free from illness, is light of movement, strong and dwelling in comfort; and he says this - 'Master Gotama, the brahmin Brahmāyu is aged, elderly, advanced in years, having reached the final stage of life, one hundred and twenty years old by birth, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. Of all the brahmin householders dwelling in Mithilā, Brahmāyu is declared the foremost - namely, in wealth; of all the brahmin householders dwelling in Mithilā, Brahmāyu is declared the foremost - namely, in mantras; of all the brahmin householders dwelling in Mithilā, Brahmāyu is declared the foremost - namely, in both life span and fame. He wishes to see Master Gotama.'" "Now is the time, young man, the brahmin Brahmāyu thinks fit." Then that young man approached the brahmin Brahmāyu; having approached, he said this to the brahmin Brahmāyu - "I have been given the opportunity by the ascetic Gotama. Now is the time you think fit, sir."

391. Then the brahmin Brahmāyu approached the Blessed One. That assembly saw the brahmin Brahmāyu coming from afar. Having seen him, they made room for him, as is proper for one who is known and famous. Then the brahmin Brahmāyu said this to that assembly - "Enough, sirs! You sit in your own seats. Here I will sit in the presence of the ascetic Gotama."

Then the brahmin Brahmāyu approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Brahmāyu examined the thirty-two marks of a great man on the Blessed One's body. The brahmin Brahmāyu saw most of the thirty-two marks of a great man on the Blessed One's body, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue. Then the brahmin Brahmāyu addressed the Blessed One in verses -

"The thirty-two marks of a great man, of which I have heard;

I do not see two of them on your body, Gotama.

"Is your private part enclosed in a sheath, O supreme among men;

Those with names like women's names, is the tongue not visible.

"Do you have a long tongue, so that we may know it;

Remove this abundant perplexity from us, O sage.

"For welfare in this very life, and for happiness in the life to come;

The opportunity is given, we ask whatever we wish."

392. Then this occurred to the Blessed One - "This brahmin Brahmāyu sees most of the thirty-two marks of a great man on me, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue." Then the Blessed One performed such a feat of supernormal power that the brahmin Brahmāyu saw the Blessed One's private parts enclosed in a sheath. Then the Blessed One, extending his tongue, touched and stroked both ear holes; touched and stroked both nostrils; and covered his entire forehead with his tongue. Then the Blessed One replied to the brahmin Brahmāyu in verses -

"The thirty-two marks of a great man, of which I have heard;

All of them are in my body, brahmin, let there be no perplexity about them.

What should be directly known has been directly known, what should be developed has been developed;

What should be abandoned has been abandoned by me, therefore I am the Enlightened One, brahmin.

"For welfare in this very life, and for happiness in the life to come;

"The opportunity is given, ask whatever you wish."

393. Then this occurred to the brahmin Brahmāyu - "I have been given the opportunity by the ascetic Gotama. Should I ask the ascetic Gotama about what pertains to the present life or what pertains to the future life?" Then this occurred to the brahmin Brahmāyu - "I am skilled in matters pertaining to the present life. Others too ask me about what pertains to the present life. What if I were to ask the ascetic Gotama only about what pertains to the future life?" Then the brahmin Brahmāyu addressed the Blessed One in verses -

"How does one become a brahmin, how does one attain knowledge;

"How, good sir, does one become a master of the three knowledges, how is one called learned;

"How, good sir, does one become an arahant, how does one become consummate;

How does one become a sage, how is one declared enlightened?"

394. Then the Blessed One replied to the brahmin Brahmāyu in verses -

"One who knows past lives, and sees heaven and states of deprivation;

And the sage who has reached the destruction of birth, accomplished in direct knowledge.

He knows the purified mind, freed from all lusts;

With birth and death abandoned, the consummate one in the holy life;

"One who has gone beyond all phenomena is called an Enlightened One, such as he is."

When this was said, the brahmin Brahmāyu rose from his seat, arranged his upper robe over one shoulder, fell with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, stroked them with his hands, and announced his name - "I am Brahmāyu, Master Gotama, a brahmin; I am Brahmāyu, Master Gotama, a brahmin." Then that assembly became filled with wonder and amazement: "It is wonderful indeed! It is marvellous indeed! That this brahmin Brahmāyu, who is well-known and famous, should show such supreme humility!" Then the Blessed One said this to the brahmin Brahmāyu: "Enough, brahmin, rise up; sit on your own seat, since your mind has confidence in me." Then the brahmin Brahmāyu rose up and sat on his own seat.

395. Then the Blessed One gave a progressive talk to the brahmin Brahmāyu, 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 the brahmin Brahmāyu's mind was 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 the brahmin Brahmāyu the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." Then the brahmin Brahmāyu, 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 - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms' - Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life. And may Master Gotama together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then the brahmin Brahmāyu, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. Then the brahmin Brahmāyu, when that night had passed, had excellent food, both hard and soft, prepared in his own residence and 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 to the residence of the brahmin Brahmāyu; having approached, he sat down on the prepared seat together with the Community of monks. Then the brahmin Brahmāyu served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft, for seven days. Then the Blessed One, after those seven days had passed, departed on tour through Videha. Then the brahmin Brahmāyu died soon after the Blessed One had departed. Then several monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the brahmin Brahmāyu has died. What is his destination, what is his future state?" "Monks, the brahmin Brahmāyu was wise, he practised in accordance with the Teaching, and he did not harass me concerning the Teaching. Monks, with the utter destruction of the five lower fetters, the brahmin Brahmāyu becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world."

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

The Discourse to Brahmāyu is concluded as first.

2. The Discourse to Sela

396. Thus have I heard - On one occasion the Blessed One was wandering on tour in Aṅguttarāpa together with a large Community of monks, twelve hundred and fifty monks, and he arrived at Āpaṇa, a market town of Aṅguttarāpa. Keṇiya the matted-hair ascetic heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Aṅguttarāpa together with a large Community of monks, twelve hundred and fifty monks, has arrived at Āpaṇa. Now concerning that Master Gotama, this good reputation has spread: '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.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants.'"

Then Keṇiya the matted-hair ascetic approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. The Blessed One instructed, inspired, roused and gladdened Keṇiya the matted-hair ascetic with a Teaching talk. Then Keṇiya the matted-hair ascetic, having been instructed, inspired, roused and gladdened by the Blessed One with a Teaching talk, said this to the Blessed One: "May Master Gotama together with the Community of monks accept my invitation for tomorrow's meal." When this was said, the Blessed One said this to Keṇiya the matted-hair ascetic: "The Community of monks is large, Keṇiya, twelve hundred and fifty monks, and you are devoted to the brahmins." For the second time, Keṇiya the matted-hair ascetic said this to the Blessed One: "Although, Master Gotama, the Community of monks is large, twelve hundred and fifty monks, and I am devoted to the brahmins; may Master Gotama together with the Community of monks accept my invitation for tomorrow's meal." For the second time, the Blessed One said this to Keṇiya the matted-hair ascetic: "The Community of monks is large, Keṇiya, twelve hundred and fifty monks, and you are devoted to the brahmins." For the third time, Keṇiya the matted-hair ascetic said this to the Blessed One: "Although, Master Gotama, the Community of monks is large, twelve hundred and fifty monks, and I am devoted to the brahmins; may Master Gotama together with the Community of monks accept my invitation for tomorrow's meal." The Blessed One consented by remaining silent. Then Keṇiya the matted-hair ascetic, having understood the Blessed One's acceptance, rose from his seat and approached his own hermitage; having approached, he addressed his friends, companions, relatives and kinsmen: "Let my good friends, companions, relatives and kinsmen hear me; I have invited the ascetic Gotama together with the Community of monks for tomorrow's meal. Please do the physical work for me." "Yes, sir," Keṇiya the matted-hair ascetic's friends, companions, relatives and kinsmen replied to him, and some dug fireplaces, some chopped wood, some washed vessels, some set up water pots, some prepared seats. But Keṇiya the matted-hair ascetic himself prepared the pavilion.

397. Now on that occasion the brahmin Sela was dwelling at Āpaṇa, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man, and he was teaching the mantras to three hundred young men. Now on that occasion Keṇiya the matted-hair ascetic had confidence in the brahmin Sela. Then the brahmin Sela, surrounded by three hundred young men, while walking and wandering for exercise, approached the hermitage of Keṇiya the matted-hair ascetic. The brahmin Sela saw in Keṇiya the matted-hair ascetic's hermitage some people digging ovens, some splitting wood, some washing dishes, some setting up water pots, some preparing seats, while Keṇiya the matted-hair ascetic himself was arranging a circular pavilion. Having seen Keṇiya the matted-hair ascetic, he said this: "Is there to be a marriage or a giving in marriage for Master Keṇiya, or is a great sacrifice being prepared, or has King Seniya Bimbisāra of Magadha been invited for tomorrow together with his army?" "There is no marriage or giving in marriage for me, Sela, nor has King Seniya Bimbisāra of Magadha been invited for tomorrow together with his army; however, I have prepared a great sacrifice. There is, sir, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Aṅguttarāpa together with a large Community of monks, twelve hundred and fifty monks, has arrived at Āpaṇa. Now concerning that Master Gotama, this good reputation has spread: '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.' I have invited him together with the Community of monks for tomorrow's meal."

"Did you say 'Enlightened One'?" "Did you say, Master Keṇiya -

"Did you say 'Enlightened One'?" "I say 'Enlightened One', Master Sela."

"Did you say 'Enlightened One'?" "Did you say, Master Keṇiya -

"Did you say 'Enlightened One'?" "I say 'Enlightened One', Master Sela."

398. Then this occurred to the brahmin Sela - "This is a sound that is hard to find in the world - that is, 'Buddha'. In our mantras are found 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."

"But where, Master Keṇiya, is that Blessed One dwelling at present, the Arahant, the Fully Enlightened One?" When this was said, Keṇiya the matted-hair ascetic raised his right arm and said this to the brahmin Sela: "Where that blue line of forest is, good Sela." Then the brahmin Sela approached the Blessed One together with three hundred young men. Then the brahmin Sela addressed those young men: "Come quietly, good sirs, placing foot after foot; for those Blessed Ones are hard to approach, like lions that live alone. And when I converse with the ascetic Gotama, good sirs, do not interrupt my speech. Wait until I finish speaking." Then the brahmin Sela approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Sela examined the thirty-two marks of a great man on the Blessed One's body.

The brahmin Sela saw most of the thirty-two marks of a great man on the Blessed One's body, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue. Then this occurred to the Blessed One - "This brahmin Sela sees most of the thirty-two marks of a great man on me, except for two. About two marks of a great man he was doubtful, perplexed, unresolved, and unconvinced - about the private parts being enclosed in a sheath and about the largeness of the tongue." Then the Blessed One performed such a feat of supernormal power that the brahmin Sela saw the Blessed One's private parts enclosed in a sheath. Then the Blessed One, extending his tongue, touched and stroked both ear holes; touched and stroked both nostrils; and covered his entire forehead with his tongue. Then this occurred to the brahmin Sela - "The ascetic Gotama is endowed with the thirty-two marks of a great man completely, not incompletely; but I do not know whether he is enlightened or not. I have heard this from brahmins who are old, elderly, teachers of teachers, when they were speaking - 'Those who are Arahants, perfectly enlightened ones, reveal themselves when their praise is spoken.' What if I were to extol the ascetic Gotama face to face in suitable verses?"

399. Then the brahmin Sela extolled the Blessed One face to face in suitable verses -

"Perfect in body, radiant, well-born, beautiful to behold;

You are golden-coloured, Blessed One, with very white teeth and energetic.

"For a well-born person, whatever marks there are;

All those characteristics of a great man are found in your body.

"Clear-eyed, with a beautiful face, tall, upright and glorious;

In the middle of the community of ascetics, you shine like the sun.

"A monk of good appearance, with skin the colour of gold;

What need have you of being an ascetic, having such supreme beauty.

"You deserve to become a king, a wheel-turning monarch, chief of charioteers;

A conqueror of the four quarters, sovereign of Jambudīpa.

"May the nobles and wealthy kings become your followers;

Supreme king, lord of men, exercise your rule, Gotama."

"I am a king, Sela," he said, "an unsurpassed king of the Teaching;

By the Teaching I turn the wheel, the wheel that cannot be turned back."

"You claim to be the Enlightened One, the unsurpassed king of the Teaching;

'By the Teaching I turn the wheel', thus you speak, Gotama.

"Who, general, is your disciple, following the Teacher;

Who follows your turning of the wheel of Teaching?"

"The wheel that I have set in motion, (Sela," said the Blessed One) "the unsurpassed wheel of Teaching;

Sāriputta follows the Truth Finder, born in his likeness.

What should be directly known has been directly known, what should be developed has been developed;

What should be abandoned has been abandoned by me, therefore I am the Enlightened One, brahmin.

"Remove your perplexity about me, resolve upon it, brahmin;

The vision of the Enlightened Ones is indeed rare to obtain repeatedly.

"Those whose manifestation in the world is rare to obtain repeatedly;

I am that Enlightened One, brahmin, the unsurpassed surgeon.

"Become Brahmā, incomparable, crusher of Māra's army;

Having brought all enemies under control, I rejoice, free from fear."

"Good sirs, listen to this, how the one with vision speaks;

The great hero, the surgeon, roars like a lion in the forest.

"One who has become sublime, incomparable, crusher of Māra's army;

Who, seeing him, would not gain faith, even one of dark birth?

"Let one who wishes follow me, and let one who does not wish go;

Here I shall go forth in the presence of one of supreme wisdom."

"If this teaching of the Perfectly Enlightened One pleases you, venerable sir;

"We too will go forth, in the presence of one with excellent wisdom."

"These three hundred brahmins, with joined palms raised in reverence, beseech;

"We will live the holy life, Blessed One, in your presence."

"Well-proclaimed is the holy life, (Selā," said the Blessed One) "directly visible, immediately effective;

Where the going forth is not in vain for one who trains diligently."

The brahmin Sela and his assembly received the going forth and the higher ordination under the Blessed One.

400. Then Keṇiya the matted-hair ascetic, when that night had passed, had excellent food, both hard and soft, prepared in his own hermitage and 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 to the hermitage of Keṇiya the matted-hair ascetic; having approached, he sat down on the prepared seat together with the Community of monks. Then Keṇiya the matted-hair ascetic served and satisfied with his own hands the Community of monks with the Buddha at its head with excellent food, both hard and soft. Then Keṇiya the matted-hair ascetic, 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 Keṇiya the matted-hair ascetic was seated to one side, the Blessed One expressed his appreciation with these verses -

"Of sacrifices, the fire offering is chief; of sacred verses, the Sāvitrī is chief;

The king is the head of human beings, the ocean is the head of rivers.

The moon is the head of stars, the sun is the head of those that shine.

For those who aspire to merit, the Community is indeed the head of those worthy of offerings.

Then the Blessed One, having expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, rose from his seat and departed.

Then the Venerable Sela with his company, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Sela with his company became one of the Arahants. Then the Venerable Sela with his company approached the Blessed One; having approached, having arranged his robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, he addressed the Blessed One in verses -

"Having come to that refuge, O One with Vision, eight days ago;

In seven nights, Blessed One, I am tamed in your Dispensation.

"You are the Enlightened One, you are the teacher, you are the sage who has conquered Māra;

Having cut off the underlying tendencies, you have crossed over and helped this generation cross.

"You have transcended acquisitions, your taints are destroyed;

Like a lion, free from clinging, having abandoned fear and terror.

"These three hundred monks stand with joined palms in reverence;

Stretch forth your feet, O Hero, let these dragons pay homage to the Teacher."

The Discourse to Sela is concluded, the second.

3. The Discourse to Assalāyana

401. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion about five hundred brahmins from various countries were dwelling in Sāvatthī on some business. Then it occurred to those brahmins: "This ascetic Gotama proclaims purification of the four castes. Who is capable of debating with the ascetic Gotama about this matter?" Now on that occasion a young man named Assalāyana was dwelling in Sāvatthī. He was young, shaven-headed, sixteen years old by birth, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. Then it occurred to those brahmins: "This young man named Assalāyana is dwelling in Sāvatthī. He is young, shaven-headed, sixteen years old by birth, accomplished in the three Vedas...etc... well-versed. He is capable of debating with the ascetic Gotama about this matter."

Then those brahmins approached the young man Assalāyana; having approached, they said this to the young man Assalāyana - "Sir Assalāyana, this ascetic Gotama proclaims purification of the four castes. Let the honourable Assalāyana come and debate with the ascetic Gotama about this matter."

When this was said, the young man Assalāyana said this to those brahmins - "Indeed, sirs, the ascetic Gotama is one who speaks about the teaching; and those who speak about the teaching are difficult to debate with. I am not able to debate with the ascetic Gotama about this matter." For the second time those brahmins said this to the young man Assalāyana - "Sir Assalāyana, this ascetic Gotama proclaims purification of the four castes. Let the honourable Assalāyana come and debate with the ascetic Gotama about this matter. For the honourable Assalāyana has lived the life of a wanderer." For the second time the young man Assalāyana said this to those brahmins - "Indeed, sirs, the ascetic Gotama is one who speaks about the teaching; and those who speak about the teaching are difficult to debate with. I am not able to debate with the ascetic Gotama about this matter." For the third time those brahmins said this to the young man Assalāyana - "Sir Assalāyana, this ascetic Gotama proclaims purification of the four castes. Let the honourable Assalāyana come and debate with the ascetic Gotama about this matter. For the honourable Assalāyana has lived the life of a wanderer. Let not the honourable Assalāyana be defeated without even fighting."

When this was said, the young man Assalāyana said this to those brahmins - "Surely, sirs, I do not obtain. "Indeed, sirs, the ascetic Gotama is one who speaks about the teaching; and those who speak about the teaching are difficult to debate with. I am not able to debate with the ascetic Gotama about this matter." "Nevertheless, I will go because of your words."

402. Then the young man Assalāyana approached the Blessed One together with a large group of brahmins; 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 young man Assalāyana said this to the Blessed One - "Master Gotama, the brahmins say thus - 'The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' What does Master Gotama say about this?" "But, Assalāyana, brahmin women are seen menstruating, becoming pregnant, giving birth, and nursing. And these brahmins, though born from brahmin wombs, say thus - 'The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.'" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

403. "What do you think, Assalāyana, have you heard - 'In Yona and Kamboja and other outlying countries there are only two castes - masters and slaves; having been a master one becomes a slave, having been a slave one becomes a master'?" "Yes, sir, I have heard - 'In Yona and Kamboja and other outlying countries there are only two castes - masters and slaves; having been a master one becomes a slave, having been a slave one becomes a master.'" "In this case, Assalāyana, what is the strength of the brahmins, what is their consolation, by which the brahmins say thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā'?" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

404. "What do you think, Assalāyana, is it only a member of the warrior-administrative class who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view, who with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell, but not a brahmin? Is it only a merchant...etc... Is it only a worker who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view, who with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell, but not a brahmin?" "Indeed not, Master Gotama. Indeed, Master Gotama, even a member of the warrior-administrative class who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view, with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell. Indeed, Master Gotama, even a brahmin...etc... Indeed, Master Gotama, even a merchant...etc... Indeed, Master Gotama, even a worker...etc... Indeed, Master Gotama, all four castes 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, would be reborn in a plane of misery, a bad destination, a lower realm, in hell." "In this case, Assalāyana, what is the strength of the brahmins, what is their consolation, by which the brahmins say thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā'?" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

405. "What do you think, Assalāyana, is it only a brahmin who abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, who with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world, but not a member of the warrior-administrative class, not a merchant, not a worker?" "Indeed not, Master Gotama! Indeed, Master Gotama, even a member of the warrior-administrative class who abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world. Indeed, Master Gotama, even a brahmin...etc... Indeed, Master Gotama, even a merchant...etc... Indeed, Master Gotama, even a worker...etc... Indeed, Master Gotama, all four castes 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, would be reborn in a good destination, in a heavenly world." "In this case, Assalāyana, what is the strength of the brahmins, what is their consolation, by which the brahmins say thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā'?" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

406. "What do you think, Assalāyana, is it only a brahmin who is able to develop a mind of friendliness in this region, free from animosity and ill will, but not a member of the warrior-administrative class, not a merchant, not a worker?" "Indeed not, Master Gotama! Indeed, Master Gotama, even a member of the warrior-administrative class is able to develop a mind of friendliness in this region, free from animosity and ill will; Indeed, Master Gotama, even a brahmin... Indeed, Master Gotama, even a merchant... Indeed, Master Gotama, even a worker... Indeed, Master Gotama, all four castes are able to develop a mind of friendliness in this region, free from animosity and ill will." "In this case, Assalāyana, what is the strength of the brahmins, what is their consolation, by which the brahmins say thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā'?" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

407. "What do you think, Assalāyana, is it only a brahmin who is able to take bathing cloths, go to the river and wash off dust and dirt, but not a member of the warrior-administrative class, not a merchant, not a worker?" "Indeed not, Master Gotama! Indeed, Master Gotama, even a member of the warrior-administrative class is able to take bathing cloths, go to the river and wash off dust and dirt, and even a brahmin, Master Gotama... Indeed, Master Gotama, even a merchant... Indeed, Master Gotama, even a worker... Indeed, Master Gotama, all four castes are able to take bathing cloths, go to the river and wash off dust and dirt." "In this case, Assalāyana, what is the strength of the brahmins, what is their consolation, by which the brahmins say thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā'?" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

408. "What do you think, Assalāyana, suppose a king, a member of the warrior-administrative class, anointed on the head, were to assemble a hundred men of various births - 'Let those born from warrior families, brahmin families, and royal families come, and taking an upper fire-stick of sāka wood, or sāla wood, or salaḷa wood, or sandalwood, or padumaka wood, produce fire and make heat appear. And let those born from families of outcasts, hunters, bamboo workers, chariot-makers, and scavengers come, and taking an upper fire-stick from a trough for washing, or a pig's trough, or a launderer's trough, or from castor-oil wood, produce fire and make heat appear.'

"What do you think, Assalāyana, when those born from warrior families, brahmin families, and royal families, taking an upper fire-stick of sāka wood, or sāla wood, or salaḷa wood, or sandalwood, or padumaka wood, produce fire and make heat appear, would that fire alone have flame, colour and luminosity, and would that fire alone be suitable for doing what needs to be done with fire; And when those born from families of outcasts, hunters, bamboo workers, chariot-makers, and scavengers, taking an upper fire-stick from a trough for washing, or a pig's trough, or a launderer's trough, or from castor-oil wood, produce fire and make heat appear, would that fire not have flame, colour and luminosity, and would that fire not be suitable for doing what needs to be done with fire?" "Indeed not, Master Gotama! Indeed, Master Gotama, when those born from warrior families, brahmin families, and royal families, taking an upper fire-stick of sāka wood, or sāla wood, or salaḷa wood, or sandalwood, or padumaka wood, produce fire and make heat appear, that fire has flame, colour and luminosity, and that fire is suitable for doing what needs to be done with fire; And when those born from families of outcasts, hunters, bamboo workers, chariot-makers, and scavengers, taking an upper fire-stick from a trough for washing, or a pig's trough, or a launderer's trough, or from castor-oil wood, produce fire and make heat appear, that fire has flame, colour and luminosity, and that fire is suitable for doing what needs to be done with fire. Indeed, Master Gotama, all fire has flame, colour and luminosity, and all fire is suitable for doing what needs to be done with fire." "In this case, Assalāyana, what is the strength of the brahmins, what is their consolation, by which the brahmins say thus - 'The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā'?" "Although Master Gotama says this, still the brahmins think thus - 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.'"

409. "What do you think, Assalāyana? Suppose a young man of the warrior class were to have a child with a brahmin girl. Would that son born to the warrior youth and the brahmin girl be like both his mother and father, and should he be called both 'warrior' and 'brahmin'?" "Master Gotama, that son born to the warrior youth and the brahmin girl would be like both his mother and father, and should be called both 'warrior' and 'brahmin'."

"What do you think, Assalāyana? Suppose a brahmin youth were to have a child with a girl of the warrior class. Would that son born to the brahmin youth and the warrior girl be like both his mother and father, and should he be called both 'warrior' and 'brahmin'?" "Master Gotama, that son born to the brahmin youth and the warrior girl would be like both his mother and father, and should be called both 'warrior' and 'brahmin'."

"What do you think, Assalāyana? Suppose they were to mate a mare with a donkey, and from their mating a foal would be born; "Would that foal born to a mare by a donkey be like both its mother and father, and should it be called both 'horse' and 'donkey'?" "It is a mule, Master Gotama, a hybrid. Here I see a difference between them, Master Gotama; but in the other cases I do not see any difference between them."

"What do you think, Assalāyana? Suppose there were two brahmin students who were brothers from the same mother: one educated and initiated, one uneducated and uninitiated. "Which of these would the brahmins feed first at offerings to the ancestors, or at rice boiled in milk, or at sacrifices, or at food for guests?" "Master Gotama, the student who is educated and initiated is the one whom the brahmins would feed first at offerings to the ancestors, or at rice boiled in milk, or at sacrifices, or at food for guests. For how, Master Gotama, could what is given to one who is uneducated and uninitiated be of great fruit?"

"What do you think, Assalāyana? Suppose there were two brahmin students who were brothers from the same mother: one educated and initiated but immoral and of evil character, one uneducated and uninitiated but virtuous and of good character. "Which of these would the brahmins feed first at offerings to the ancestors, or at rice boiled in milk, or at sacrifices, or at food for guests?" "Master Gotama, the student who is uneducated and uninitiated but virtuous and of good character is the one whom the brahmins would feed first at offerings to the ancestors, or at rice boiled in milk, or at sacrifices, or at food for guests. For how, Master Gotama, could what is given to one who is immoral and of evil character be of great fruit?"

"Previously, Assalāyana, you took your stand on birth; Having gone to birth, he went to the sacred texts; Having gone to the sacred texts, he went to austerities; Having gone to austerities, he returned to the purity of the four castes, which I declare." When this was said, the young man Assalāyana sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words.

410. Then the Blessed One, seeing the young man Assalāyana silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, said this to him: "Formerly, Assalāyana, when seven brahmin sages were consulting together in leaf huts in a forest dwelling, this evil view arose in them: 'The brahmin is the best caste, other castes are inferior...etc... heirs of Brahmā.' Assalāyana, the sage Asita Devala heard: 'Indeed, when seven brahmin sages were consulting together in leaf huts in a forest dwelling, this evil view arose: "The brahmin is the best caste...etc... heirs of Brahmā.' Then, Assalāyana, the sage Asita Devala, having trimmed his hair and beard, having put on madder-coloured robes, having put on sandals, taking a golden staff, appeared in the assembly ground of the seven brahmin sages. Then, Assalāyana, the sage Asita Devala, walking back and forth in the assembly ground of the seven brahmin sages, said this: 'Come now, where have these venerable brahmin sages gone; come now, where have these venerable brahmin sages gone?' Then, Assalāyana, this occurred to the seven brahmin sages: 'Who is this, like a village lout, walking back and forth in the assembly ground of the seven brahmin sages, saying: "Come now, where have these venerable brahmin sages gone; come now, where have these venerable brahmin sages gone?" Come, let us curse him!' Then, Assalāyana, the seven brahmin sages cursed the sage Asita Devala: 'Be ashes, outcast; be ashes, outcast!' But, Assalāyana, the more the seven brahmin sages cursed the sage Asita Devala, the more attractive, good-looking, and inspiring he became. Then, Assalāyana, this occurred to the seven brahmin sages: 'Our austerity is futile, our holy life is fruitless. For previously when we cursed someone: "Be ashes, outcast; be ashes, outcast!" they would indeed become ashes. But when we curse this one, the more we curse him, the more attractive, good-looking, and inspiring he becomes.' 'Your austerity is not futile, your holy life is not fruitless. Come now, venerable ones, abandon whatever ill will you have towards me.' 'We abandon whatever ill will we have. But who are you, venerable sir?' 'Have you heard of the sage Asita Devala?' 'Yes, sir.' 'I am he, sirs.' Then, Assalāyana, the seven brahmin sages approached to pay homage to the sage Asita Devala.

411. Then, Assalāyana, the sage Asita Devala said this to the seven brahmin sages: 'I have heard, sirs, that when seven brahmin sages were consulting together in leaf huts in a forest dwelling, this evil view arose: "The brahmin is the best caste, other castes are inferior; The brahmin caste alone is fair, other castes are dark; Only brahmins are purified, not non-brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.' 'Yes, sir.'

"But do you sirs know - did the birth mother go only to a brahmin, not to a non-brahmin? "Indeed not, sir."

"But do you sirs know - did the birth mother's mother up to the seventh maternal great-grandmother go only to a brahmin, not to a non-brahmin?" "Indeed not, sir."

"But do you sirs know - did the father who begot you go only to a brahmin woman, not to a non-brahmin woman? "Indeed not, sir."

"But do you sirs know - did your father's father and his father before him up to seven generations of ancestors go only to brahmin women, not to non-brahmin women? "Indeed not, sir."

"But do you sirs know - how there is descent into the womb?" "We know, sir, how there is descent into the womb. Here, when the mother and father come together, and the mother is in season, and a gandhabba is present; with these three conditions met, there is descent into the womb."

"But do you sirs know - 'Indeed, is that gandhabba of the noble, brahmin, merchant, or worker caste?' 'We do not know, sir - indeed, whether that gandhabba is of the noble, brahmin, merchant, or worker caste.' 'In that case, sir, do you know - who you are?' 'In that case, sir, we do not know - who we are.' When those seven brahmin sages were questioned, pressed, and cross-examined about their own doctrine of birth by the sage Asita Devala, Assalāyana, they could not respond; how then will you, when questioned, pressed, and cross-examined by me now about your own doctrine of birth, be able to respond, when you together with your teacher are not worth a ladle-full?"

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

The Discourse to Assalāyana is concluded as the third.

4. The Discourse to Ghoṭamukha

412. Thus have I heard - On one occasion the Venerable Udena was dwelling at Bārāṇasī in the Khemiya Mango Grove. Now on that occasion the brahmin Ghoṭamukha had arrived at Bārāṇasī on some business. Then the brahmin Ghoṭamukha, while walking and wandering for exercise, approached the Khemiya Mango Grove. Now on that occasion the Venerable Udena was walking in the open air. Then the brahmin Ghoṭamukha approached the Venerable Udena; having approached, he exchanged greetings with the Venerable Udena. After exchanging courteous and cordial greetings, while walking alongside the Venerable Udena who was walking, he said this: "Good ascetic, 'There is no righteous wandering forth' - this is how it appears to me. And that is due to not seeing persons like yourself, or what is the teaching in this matter."

When this was said, the Venerable Udena descended from the walking path, entered his dwelling, and sat down on the prepared seat. The brahmin Ghoṭamukha descended from the walking path, entered the dwelling, and stood to one side. To the brahmin Ghoṭamukha, who was standing to one side, the Venerable Udena said this - "There are seats available, brahmin. If you wish, sit down." "This is exactly what we were waiting for from Master Udena before sitting down. For how could one like myself think to sit on a seat without being first invited?" Then the brahmin Ghoṭamukha took a low seat and sat down to one side. Seated to one side, the brahmin Ghoṭamukha said this to the Venerable Udena - "Good ascetic, 'There is no righteous wandering forth' - this is how it appears to me. And that is due to not seeing persons like yourself, or what is the teaching in this matter." "If you would, brahmin, approve what should be approved, and reject what should be rejected; and when you do not understand the meaning of what I have said, you should question me further about it - 'How is this, Master Udena, what is the meaning of this?' If we do this, there could be a discussion between us." "I will approve what should be approved from Master Udena, and reject what should be rejected; and when I do not understand the meaning of what Master Udena has said, I will question Master Udena himself further about it - 'How is this, Master Udena, what is the meaning of this?' If we do this, let there be a discussion between us."

413. "Brahmin, these four individuals exist and are found in the world. Which four? Here, brahmin, a certain individual torments themselves, pursuing the practice of self-torment. Here, brahmin, a certain individual torments others, pursuing the practice of tormenting others. Here, brahmin, a certain individual torments both themselves and others, pursuing the practice of tormenting both themselves and others. Here, brahmin, a certain individual neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves. Among these four individuals, brahmin, which individual satisfies your mind?"

"Venerable Udena, this individual who torments themselves, pursuing the practice of self-torment, this individual does not satisfy my mind; "Venerable Udena, this individual who torments others, pursuing the practice of tormenting others, this individual also does not satisfy my mind; Venerable Udena, this individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others, this individual also does not satisfy my mind; but Venerable Udena, this individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others, who not tormenting themselves nor others, in this very life dwells hungerless, quenched, become cool, experiencing happiness, having become divine in themselves. This individual alone satisfies my mind."

"But brahmin, why do these three individuals not satisfy your mind?" "Venerable Udena, this individual who torments themselves, pursuing the practice of self-torment, torments and afflicts themselves who desire happiness and are averse to suffering; for this reason this individual does not satisfy my mind. Venerable Udena, this individual who torments others, pursuing the practice of tormenting others, torments and afflicts others who desire happiness and are averse to suffering; for this reason this individual does not satisfy my mind. Venerable Udena, this individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others, torments and afflicts both themselves and others who desire happiness and are averse to suffering; for this reason this individual does not satisfy my mind. But Venerable Udena, this individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others, who not tormenting themselves nor others, in this very life dwells hungerless, quenched, become cool, experiencing happiness, having become divine in themselves, neither torments nor afflicts themselves and others who desire happiness and are averse to suffering; for this reason this individual satisfies my mind."

414. "There are, brahmin, these two assemblies. Which two? Here, brahmin, one assembly is deeply attached and excited about jewellery and earrings, seeks wife and children, seeks slaves and workers, seeks fields and lands, seeks gold and silver.

"But here, brahmin, one assembly is not attached and excited about jewellery and earrings, having abandoned wife and children, having abandoned slaves and workers, having abandoned fields and lands, having abandoned gold and silver, has gone forth from home into homelessness. This individual, brahmin, neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves. Here, brahmin, which individual do you mostly observe in which assembly - in this assembly that is deeply attached and excited about jewellery and earrings, seeks wife and children, seeks slaves and workers, seeks fields and lands, seeks gold and silver, or in this assembly that is not attached and excited about jewellery and earrings, having abandoned wife and children, having abandoned slaves and workers, having abandoned fields and lands, having abandoned gold and silver, has gone forth from home into homelessness?"

"Venerable Udena, this individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others, who not tormenting themselves nor others, in this very life dwells hungerless, quenched, become cool, experiencing happiness, having become divine in themselves; I frequently see this individual in this assembly that is not attached and excited about jewellery and earrings, having abandoned wife and children, having abandoned slaves and workers, having abandoned fields and lands, having abandoned gold and silver, has gone forth from home into homelessness.

"Just now, brahmin, you have said - 'we understand thus - "Good ascetic, 'There is no righteous wandering forth' - this is how it appears to me. And that is due to not seeing persons like yourself, or what is the teaching in this matter."' "Surely, Master Udena, these words were spoken with kindness. 'There is a righteous wandering forth' - this is how it appears to me. May Master Udena remember me thus. And those four individuals that Master Udena has stated in brief but not explained in detail - it would be good if Master Udena would explain these four individuals to me in detail out of compassion." "Then listen, brahmin, attend carefully, I shall speak." "Yes, sir," the brahmin Ghoṭamukha replied to the Venerable Udena. The Venerable Udena said this:

415. "And what, brahmin, is an individual who torments themselves, pursuing the practice of self-torment? Here, brahmin, someone goes naked, free in conduct, licking his hands, does not come when called, does not stop when called, does not accept food brought, does not accept food specially prepared, does not accept an invitation. He does not receive from a pot's mouth, does not receive from a bowl's mouth, does not accept across a threshold, across a stick, across a pestle, does not accept from two people eating together, from a pregnant woman, from a woman breastfeeding, from a woman among men, does not accept from where food is advertised, from where a dog is waiting, from where flies are buzzing, does not accept fish, meat, liquor, wine, or fermented grain-water. He keeps to one house, one morsel; keeps to two houses, two morsels... etc... keeps to seven houses, seven morsels; lives on one offering, lives on two offerings...etc... lives on seven offerings; takes food once a day, takes food once in two days...etc... takes food once in seven days - thus he dwells pursuing the practice of taking food at regular intervals up to half a month. He lives on vegetables, or on millet, or on wild rice, or on hide-parings, or on water-lettuce, or on rice-bran, or on rice-scum, or on flour of oil-seeds, or on grass, or on cow-dung, he sustains himself on forest roots and fruits, living on fallen fruits. He wears coarse cloth, he wears mixed cloth, he wears shroud cloth, he wears rag-robes, he wears bark cloth, he wears antelope hide, he wears strips of antelope hide, he wears robes of grass, he wears robes of bark, he wears robes of wood shavings, he wears blankets of human hair, he wears horse-hair blankets, he wears owl's wings; he practises pulling out hair and beard, being devoted to the practice of pulling out hair and beard, he remains standing rejecting seats, he squats on his heels being devoted to the practice of squatting, he lies on thorns making his bed on thorns; he lives devoted to the practice of going down to the water three times a day - thus he dwells pursuing various practices devoted to tormenting and mortifying the body. This, brahmin, is called an individual who torments themselves, pursuing the practice of self-torment.

416. "And what, brahmin, is an individual who torments others, pursuing the practice of tormenting others? Here, brahmin, someone is a butcher of sheep, a butcher of pigs, a fowler, a hunter, a cruel person, a fisherman, a thief, an executioner, a butcher of cattle, a jailer - or anyone else who has a cruel occupation. This, brahmin, is called an individual who torments others, pursuing the practice of tormenting others.

417. "And what, brahmin, is an individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others? Here, brahmin, someone is either an anointed warrior-king or a wealthy brahmin. Having had a new assembly hall built to the east of the city, having shaved off his hair and beard, having dressed in rough antelope hide, having smeared his body with ghee and oil, scratching his back with a deer horn, he enters the new assembly hall together with his chief queen and brahmin chaplain. There he lies down on the bare ground spread with fresh grass. From a cow with a calf of the same colour, the king lives on the milk from one teat, the chief queen lives on the milk from the second teat, the brahmin chaplain lives on the milk from the third teat, he offers the milk from the fourth teat into the fire, and the calf lives on what remains. He speaks thus: 'Let so many bulls be slaughtered for the sacrifice, let so many bullocks be slaughtered for the sacrifice, let so many heifers be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice, let so many horses be slaughtered for the sacrifice, let so many trees be cut down for the sacrificial posts, let so many grasses be reaped for the sacrificial grass.' And those who are his slaves or workers or labourers, they do their work weeping with tearful faces, threatened by punishment and fear. This, brahmin, is called an individual who torments both themselves and others, pursuing the practice of tormenting both themselves and others.

418. "And what, brahmin, is an individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others; not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves? Here, brahmin, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness. Having thus gone forth and undertaken the training and livelihood of monks, having abandoned the destruction of life, he abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings.

Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given. He dwells in purity through non-stealing.

Having abandoned unchaste conduct, he lives the holy life, keeping far away from sexual intercourse, which is a village practice.

Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world.

Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.

Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people.

Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.

"He abstains from damaging seed and plant life." He eats only one meal a day, abstaining from eating at night and from food at improper times. He abstains from watching dancing, singing, music and shows. He abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and swine. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from running messages and errands. He abstains from buying and selling. He abstains from using false weights, false metals, and false measures. He abstains from cheating, deceiving, fraud and crooked dealings. He abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.

He is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Just as wherever a bird flies, it flies with its wings as its only burden, even so a monk is content with robes to protect his body and almsfood to sustain his belly. Wherever he goes, he takes these along with him. Endowed with this noble aggregate of virtue, he experiences within himself the happiness of blamelessness.

419. When seeing a form with the eye, he does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unsullied happiness.

"Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After returning from his almsround and having eaten his meal, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness, he purifies his mind from covetousness; having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred; having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, he purifies his mind from sloth and torpor; having abandoned restlessness and remorse, he dwells without agitation, with a mind internally peaceful, he purifies his mind from restlessness and remorse; having abandoned doubt, he dwells having crossed over doubt, unperplexed about wholesome states, he purifies his mind from doubt.

"Having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. 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.

420. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many world-contractions, many world-expansions, many world-contractions and expansions - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body...etc... who reviled the noble ones, held wrong views, and undertook actions based on wrong views, with the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body...etc... who did not revile the noble ones, who held right views and undertook actions based on right views, with the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.

When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

"This, brahmin, is called an individual who neither torments themselves nor pursues the practice of self-torment, neither torments others nor pursues the practice of tormenting others. Not tormenting themselves nor others, in this very life they dwell hungerless, quenched, become cool, experiencing happiness, having become divine in themselves."

421. When this was said, the brahmin Ghoṭamukha said this to the Venerable Udena - "Excellent, Venerable Udena, excellent, Venerable Udena! Just as, Venerable Udena, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms' - Even so, Venerable Udena has made the Teaching clear in many ways. I go for refuge to Venerable Udena, to the Teaching, and to the Community of monks. May Venerable Udena remember me as a lay follower who has gone for refuge from this day forward for life." "Do not, brahmin, go for refuge to me. Go for refuge to that Blessed One to whom I have gone for refuge." "But where, Venerable Udena, is that Blessed One dwelling at present, the Arahant, the Fully Enlightened One?" "The Blessed One, brahmin, the Arahant, the Fully Enlightened One has attained final Nibbāna."

"Venerable Udena, if we were to hear that the Blessed One was ten yojanas away, we would go ten yojanas to see that Blessed One, the Arahant, the Fully Enlightened One. "Venerable Udena, if we were to hear that Master Gotama was twenty yojanas away... thirty yojanas away... forty yojanas away... fifty yojanas away, we would go fifty yojanas to see that Master Gotama, the Arahant, the Fully Enlightened One. Venerable Udena, if we were to hear that Master Gotama was a hundred yojanas away, we would go a hundred yojanas to see that Master Gotama, the Arahant, the Fully Enlightened One.

"But, Venerable Udena, since Master Gotama has attained final Nibbāna, we go for refuge to Master Gotama who has attained final Nibbāna, to the Teaching, and to the Community of monks. May Venerable Udena remember me as a lay follower who has gone for refuge from this day forward for life. "Master Udena, King Aṅga gives me a daily allowance, from that I will give one daily allowance to Master Udena." "But brahmin, what daily allowance does King Aṅga give you?" "Five hundred kahāpaṇas, Master Udena." "It is not allowable for us, brahmin, to accept gold and silver." "If that is not allowable for Master Udena, I will have a dwelling built for Master Udena." "If you wish to build a dwelling for me, brahmin, build an assembly hall for the Community at Pāṭaliputta." "I am even more pleased and satisfied with Master Udena because Master Udena encourages me to give to the Community. Master Udena, I will build an assembly hall for the Community at Pāṭaliputta with this daily allowance and another daily allowance." Then the brahmin Ghoṭamukha built an assembly hall for the Community at Pāṭaliputta with this daily allowance and another daily allowance. That is now called 'Ghoṭamukhī'.

The Discourse to Ghoṭamukha is concluded as the fourth.

5. The Discourse with Caṅkī

422. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Opāsāda, a brahmin village of the Kosalans. There the Blessed One dwelt at Opāsāda in the Devawood, the Sāla-tree Grove to the north of Opāsāda. Now on that occasion the brahmin Caṅkī was dwelling at Opāsāda, 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 brahmin householders of Opāsāda heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, has arrived at Opāsāda and is dwelling at Opāsāda in the Devawood, the Sāla-tree Grove to the north of Opāsāda. Now concerning that Master Gotama, this good reputation has spread: '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.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."

423. Then the brahmin householders of Opāsāda departed from Opāsāda in groups and companies and went northward to the Devawood, the Sāla-tree Grove. Now on that occasion the brahmin Caṅkī had gone to his upper terrace for his midday rest. The brahmin Caṅkī saw the brahmin householders of Opāsāda departing from Opāsāda in groups and companies and going northward to the Devawood, the Sāla-tree Grove. Having seen this, he addressed his steward: "Why, good steward, are the brahmin householders of Opāsāda departing from Opāsāda in groups and companies and going northward to the Devawood, the Sāla-tree Grove?" "There is, Master Caṅkī, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, has arrived at Opāsāda and is dwelling at Opāsāda in the Devawood, the Sāla-tree Grove to the north of Opāsāda. Now concerning that Master Gotama, this good reputation has spread: '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.' They are going to see that Master Gotama." "Then, good steward, approach the brahmin householders of Opāsāda; having approached, tell the brahmin householders of Opāsāda thus: 'The brahmin Caṅkī says this: "Let the honourable ones wait; the brahmin Caṅkī too will go to see the ascetic Gotama."'" "Yes, sir," that steward replied to the brahmin Caṅkī and approached the brahmin householders of Opāsāda; having approached, he said this to the brahmin householders of Opāsāda: "The brahmin Caṅkī says this: 'Let the honourable ones wait; the brahmin Caṅkī too will go to see the ascetic Gotama.'"

424. Now on that occasion about five hundred brahmins from various countries were dwelling in Opāsāda on some business. Those brahmins heard: "It seems the brahmin Caṅkī will go to see the ascetic Gotama." Then those brahmins approached the brahmin Caṅkī; having approached, they said this to the brahmin Caṅkī - "Is it true, honourable Caṅkī, that you will go to see the ascetic Gotama?" "Indeed, sirs, it is so - 'I will go to see the ascetic Gotama.'" "Let not the honourable Caṅkī go to see the ascetic Gotama. It is not proper for the honourable Caṅkī to go to see the ascetic Gotama; rather, it is the ascetic Gotama who should come to see the honourable Caṅkī. For the honourable Caṅkī is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Since the honourable Caṅkī is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, for this factor it is not proper for the honourable Caṅkī to go to see the ascetic Gotama; rather, it is the ascetic Gotama who should come to see the honourable Caṅkī. For the honourable Caṅkī is rich, of great wealth, of great property...etc... For the honourable Caṅkī is accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man...etc... For the honourable Caṅkī is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold...etc... For the honourable Caṅkī is virtuous, of mature virtue, endowed with mature virtue...etc... For the honourable Caṅkī is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning...etc... For the honourable Caṅkī is a teacher of many teachers, teaching the mantras to three hundred young men...etc... For the honourable Caṅkī is honoured, respected, revered, venerated and esteemed by King Pasenadi of Kosala...etc... For the honourable Caṅkī is honoured, respected, revered, venerated and esteemed by the brahmin Pokkharasāti...etc... For the honourable Caṅkī dwells in Opāsāda, 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. Since the honourable Caṅkī dwells in Opāsāda, 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, for this factor it is not proper for the honourable Caṅkī to go to see the ascetic Gotama; rather, it is the ascetic Gotama who should come to see the honourable Caṅkī."

425. When this was said, the brahmin Caṅkī said this to those brahmins - "Then, sirs, listen to me as well, how it is we who are proper to go to see that ascetic Gotama; It is not proper for that Master Gotama to come to see us. The ascetic Gotama is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back. Since the ascetic Gotama is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back, for this factor it is not proper for that Master Gotama to come to see us; rather, it is we who are proper to go to see that Master Gotama. The ascetic Gotama has gone forth, leaving behind abundant gold and silver, both buried in the ground and stored above ground...etc... The ascetic Gotama, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, went forth from home into homelessness...etc... The ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness while his mother and father wished otherwise and wept with tearful faces...etc... The ascetic Gotama is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, with the appearance of a brahmā, with the bearing of a brahmā, by no means small in stature to behold...etc... The ascetic Gotama is virtuous, possessed of noble virtue, possessed of wholesome virtue, endowed with wholesome virtuous behaviour...etc... The ascetic Gotama is of good speech, with good articulation, endowed with urbane speech that is clear, fluent, and illuminates the meaning...etc... The ascetic Gotama is a teacher of many teachers...etc... The ascetic Gotama has destroyed sensual lust and is free from restlessness...etc... The ascetic Gotama teaches the doctrine of deeds, teaches the doctrine of action, and does not seek evil for the brahmin generation...etc... The ascetic Gotama has gone forth from a high family, from an unbroken line of nobles...etc... The ascetic Gotama has gone forth from a wealthy family, from a family of great wealth and great possessions...etc... People come from different countries and provinces to ask questions of the ascetic Gotama...etc... Many thousands of deities have gone for refuge with their life to the ascetic Gotama...etc... Now concerning that ascetic Gotama, this good reputation has spread: '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'...etc... The ascetic Gotama is endowed with the thirty-two marks of a great man...etc... The Magadhan king Seniya Bimbisāra together with his children and wife has gone for refuge with his life to the ascetic Gotama...etc... King Pasenadi of Kosala together with his children and wife has gone for refuge with his life to the ascetic Gotama...etc... The brahmin Pokkharasāti together with his children and wife has gone for refuge with his life to the ascetic Gotama...etc... The ascetic Gotama has arrived at Opāsāda and is dwelling at Opāsāda in the Devawood, the Sāla-tree Grove to the north of Opāsāda. Whatever ascetics or brahmins come to our village district, they are our guests. And guests should be honoured, respected, esteemed, venerated and revered by us. Since the ascetic Gotama has arrived at Opāsāda and is dwelling at Opāsāda in the Devawood, the Sāla-tree Grove to the north of Opāsāda, the ascetic Gotama is our guest. And a guest should be honoured, respected, esteemed and venerated by us. For this factor it is not proper for that Master Gotama to come to see us; rather, it is we who are proper to go to see that Master Gotama. I know only this much of Master Gotama's praise, but Master Gotama is not of such limited praise; indeed, Master Gotama is of immeasurable praise. Even if endowed with any single one of these factors, it would not be proper for that Master Gotama to come to see us; rather, it is we who are proper to go to see that Master Gotama. Then, sirs, let all of us go to see the ascetic Gotama."

426. Then the brahmin Caṅkī approached the Blessed One together with a large group of brahmins; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Now on that occasion the Blessed One was seated having exchanged various courteous and cordial greetings with elderly, senior brahmins. Now on that occasion a young man named Kāpaṭika, who was young, shaven-headed, sixteen years old by birth, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man, was seated in that assembly. He kept interrupting the conversation between the Blessed One and the elderly, senior brahmins. Then the Blessed One rebuked the young man Kāpaṭika: "Let not the venerable Bhāradvāja interrupt the conversation of elderly, senior brahmins. Let the venerable Bhāradvāja wait until the conversation is finished." When this was said, the brahmin Caṅkī said this to the Blessed One: "Let not Master Gotama rebuke the young man Kāpaṭika. For the young Kāpaṭika is a clansman, and the young Kāpaṭika is learned, and the young Kāpaṭika is wise, and the young Kāpaṭika is of good speech, and the young Kāpaṭika is capable of debating with Master Gotama about this matter." Then this occurred to the Blessed One - "Surely the young man Kāpaṭika's talk will be about the doctrine of the three Vedas. For that is why the brahmins are showing him such respect." Then this occurred to the young man Kāpaṭika: "When the ascetic Gotama directs his gaze towards me, then I will question the ascetic Gotama." Then the Blessed One, knowing with his mind the thought in the young man Kāpaṭika's mind, directed his gaze towards the young man Kāpaṭika.

427. Then this occurred to the young man Kāpaṭika: "The ascetic Gotama is directing his attention to me. What if I were to question the ascetic Gotama?" Then the young man Kāpaṭika said this to the Blessed One - "Master Gotama, regarding this ancient collection of mantras of the brahmins that has been handed down through oral tradition and scriptural collections, the brahmins come to the absolute conclusion: 'This alone is true, everything else is false.' What does Master Gotama say about this?" "But Bhāradvāja, is there even a single one of the brahmins who says: 'I know this, I see this. This alone is true, everything else is false'?" "Indeed not, Master Gotama." "But Bhāradvāja, is there even a single teacher, or a teacher's teacher, going back through seven generations of teachers, who says: 'I know this, I see this. This alone is true, everything else is false'?" "Indeed not, Master Gotama." "But Bhāradvāja, what about those ancient seers of the brahmins, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - did even they say: 'We know this, we see this. This alone is true, everything else is false'?" "Indeed not, Master Gotama."

"Thus, Bhāradvāja, there is not even a single one of the brahmins who says: 'I know this, I see this. This alone is true, everything else is false'; there is not even a single teacher, or a teacher's teacher, going back through seven generations of teachers, who says: 'I know this, I see this. This alone is true, everything else is false'; about those ancient seers of the brahmins, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - even they did not say - 'We know this, we see this. This alone is true, everything else is false.'

428. "Just as, Bhāradvāja, in a line of blind men holding on to each other, the first one does not see, the middle one does not see, and the last one does not see; even so, Bhāradvāja, I think the statement of the brahmins turns out to be like a line of blind men - the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bhāradvāja, when this is so, does not the faith of the brahmins turn out to be groundless?" "In this matter, Master Gotama, the brahmins do not rely on faith alone, they also rely on oral tradition." "First, Bhāradvāja, you took your stand on faith, now you speak of oral tradition. These five things, Bhāradvāja, have two different results in this very life. What are the five? Faith, personal preference, oral tradition, reasoned reflection, and acceptance of a view after pondering it - these five things, Bhāradvāja, have two different results in this very life. Moreover, Bhāradvāja, something may be thoroughly believed in, yet it may be hollow, empty, false; while something may not be thoroughly believed in, yet it may be true, actual, and not otherwise. Moreover, Bhāradvāja, something may be thoroughly approved of... etc... thoroughly heard... etc... thoroughly reflected upon... etc... thoroughly pondered, yet it may be hollow, empty, false; while something may not be thoroughly pondered, yet it may be true, actual, and not otherwise. In protecting truth, Bhāradvāja, a wise person should not come to the conclusion - 'This alone is true, everything else is false.'"

429. "But to what extent, Master Gotama, is there the preservation of truth? To what extent does one preserve truth? We ask Master Gotama about the preservation of truth." "If, Bhāradvāja, a person has faith; 'Such is my faith' - speaking thus he preserves truth, but he does not yet come to the definite conclusion: 'This alone is true, everything else is false'. If, Bhāradvāja, a person has a personal preference... etc... If, Bhāradvāja, a person has an oral tradition... etc... If, Bhāradvāja, a person has reasoned reflection... etc... If, Bhāradvāja, a person has acceptance of a view through pondering; 'Such is my acceptance of a view through pondering' - speaking thus he preserves truth, but he does not yet come to the definite conclusion: 'This alone is true, everything else is false.' To this extent, Bhāradvāja, there is the preservation of truth, to this extent one preserves truth, to this extent we describe the preservation of truth; but there is not yet the awakening to truth."

430. "To this extent, Master Gotama, there is the preservation of truth, to this extent one preserves truth, to this extent we observe the preservation of truth. But to what extent, Master Gotama, is there the awakening to truth, to what extent does one awaken to truth? We ask Master Gotama about the awakening to truth." "Here, Bhāradvāja, a monk dwells in dependence on a certain village or town. A householder or a householder's son approaches him and investigates him with regard to three states - states connected with greed, states connected with hatred, states connected with delusion. 'Are there in this venerable one any such states connected with greed whereby, with his mind obsessed by such states connected with greed, while not knowing he might say - "I know," or while not seeing he might say - "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time?' Investigating him, he comes to know thus: 'There are no such states connected with greed in this venerable one whereby, with his mind obsessed by such states connected with greed, while not knowing he might say - "I know," or while not seeing he might say - "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time. This venerable one's bodily conduct and verbal conduct are those of one without greed. And the Teaching that this venerable one teaches is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; this Teaching cannot be well taught by one who is greedy.'"

431. "When investigating him he sees him to be pure regarding states connected with greed, then he further investigates him regarding states connected with hatred. 'Are there in this venerable one any such states connected with hatred whereby, with his mind obsessed by such states connected with hatred, while not knowing he might say - "I know," or while not seeing he might say - "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time?' Investigating him, he comes to know thus: 'There are no such states connected with hatred in this venerable one whereby, with his mind obsessed by such states connected with hatred, while not knowing he might say - "I know," or while not seeing he might say - "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time. This venerable one's bodily conduct and verbal conduct are those of one without hatred. And the Teaching that this venerable one teaches is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; this Teaching cannot be well taught by one who is hateful.'"

432. "When investigating him he sees him to be pure regarding states connected with hatred, then he further investigates him regarding states connected with delusion. 'Are there in this venerable one any such states connected with delusion whereby, with his mind obsessed by such states connected with delusion, while not knowing he might say - "I know," or while not seeing he might say - "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time?' Investigating him, he comes to know thus: 'There are no such states connected with delusion in this venerable one whereby, with his mind obsessed by such states connected with delusion, while not knowing he might say - "I know," or while not seeing he might say - "I see," or he might urge others to act in a way that would lead to their harm and suffering for a long time. This venerable one's bodily conduct and verbal conduct are those of one without delusion. And the Teaching that this venerable one teaches is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise; this Teaching cannot be well taught by one who is deluded.'"

"When investigating him he sees him to be pure regarding states connected with delusion; then one places faith in that, born of faith one approaches, approaching one attends, attending one lends ear, lending ear one hears the Teaching, having heard one remembers the Teaching, remembering the teachings one examines their meaning, examining their meaning the teachings withstand pondering, when the teachings withstand pondering desire is born, when desire is born one makes an effort, having made an effort one scrutinizes, having scrutinized one strives, being resolute one realizes the ultimate truth with the body and penetrates it with wisdom. To this extent, Bhāradvāja, there is the awakening to truth, to this extent one awakens to truth, to this extent we describe the awakening to truth; but there is not yet the attainment of truth."

433. "To this extent, Master Gotama, there is the awakening to truth, to this extent one awakens to truth, to this extent we observe the awakening to truth. But to what extent, Master Gotama, is there the attainment of truth, to what extent does one attain truth? We ask Master Gotama about the attainment of truth." "When those states are developed, cultivated and made much of, Bhāradvāja, there is the attainment of truth. To this extent, Bhāradvāja, there is the attainment of truth, to this extent one attains truth, to this extent we describe the attainment of truth."

434. "To this extent, Master Gotama, there is the attainment of truth, to this extent one attains truth, to this extent we observe the attainment of truth. But Master Gotama, what thing is of great help for the attainment of truth? We ask Master Gotama about the thing that is of great help for the attainment of truth." "For the attainment of truth, Bhāradvāja, striving is of great help. If one would not strive, one would not attain this truth. But because one strives, therefore one attains truth. Therefore striving is of great help for the attainment of truth."

"But Master Gotama, what thing is of great help for striving? "We ask Master Gotama about the thing that is of great help for striving." "For striving, Bhāradvāja, scrutiny is of great help. If one did not scrutinise, one would not strive. But because one scrutinises, therefore one strives. Therefore scrutiny is of great help for striving."

"But Master Gotama, what thing is of great help for scrutiny? "We ask Master Gotama about the thing that is of great help for scrutiny." "For scrutiny, Bhāradvāja, effort is of great help. If one would not make an effort, one would not scrutinise this. But because one makes an effort, therefore one scrutinises. Therefore effort is of great help for scrutiny."

"But Master Gotama, what thing is of great help for effort? "We ask Master Gotama about the thing that is of great help for effort." "For effort, Bhāradvāja, desire is of great help. If this desire were not to arise, one would not make an effort. But because desire arises, therefore one makes an effort. Therefore desire is of great help for effort."

"But Master Gotama, what thing is of great help for desire? "We ask Master Gotama about the thing that is of great help for desire." "For desire, Bhāradvāja, the acquiescence through pondering the teachings is of great help. If these teachings did not withstand pondering, this desire would not be born. But because the teachings withstand pondering, therefore desire is born. Therefore, for desire, the acquiescence through pondering the teachings is of great help."

"But Master Gotama, what thing is of great help for the acquiescence through pondering the teachings? "We ask Master Gotama about the thing that is of great help for the acquiescence through pondering the teachings." "For the acquiescence through pondering the teachings, Bhāradvāja, examination of the meaning is of great help. If one did not examine the meaning, these teachings would not withstand pondering. But because one examines the meaning, therefore the teachings withstand pondering. Therefore examination of the meaning is of great help for the acquiescence through pondering the teachings."

"But Master Gotama, what thing is of great help for examination of the meaning? "We ask Master Gotama about the thing that is of great help for examination of the meaning." "For examination of the meaning, Bhāradvāja, retention of the Teaching is of great help. If one did not retain the Teaching, one would not examine this meaning. But because one retains the Teaching, therefore one examines the meaning. Therefore retention of the Teaching is of great help for examination of the meaning."

"But Master Gotama, what thing is of great help for retention of the Teaching? "We ask Master Gotama about the thing that is of great help for retention of the Teaching." "For retention of the Teaching, Bhāradvāja, hearing the Teaching is of great help. If one did not hear the Teaching, one would not retain this Teaching. But because one hears the Teaching, therefore one retains the Teaching. Therefore hearing the Teaching is of great help for retention of the Teaching."

"But Master Gotama, what thing is of great help for hearing the Teaching? "We ask Master Gotama about the thing that is of great help for hearing the Teaching." "For hearing the Teaching, Bhāradvāja, giving ear is of great help. If one did not give ear, one would not hear this Teaching. But because one gives ear, therefore one hears the Teaching. Therefore giving ear is of great help for hearing the Teaching."

"But Master Gotama, what thing is of great help for giving ear? "We ask Master Gotama about the thing that is of great help for giving ear." "For giving ear, Bhāradvāja, visiting is of great help. If one did not visit, one would not give ear. But because one visits, therefore one gives ear. Therefore visiting is of great help for giving ear."

"But Master Gotama, what thing is of great help for visiting? "We ask Master Gotama about the thing that is of great help for visiting." "For visiting, Bhāradvāja, approaching is of great help. If one would not approach, one would not visit. But because one approaches, therefore one visits. Therefore approaching is of great help for visiting."

"But Master Gotama, what thing is of great help for approaching? "We ask Master Gotama about the thing that is of great help for approaching." "Faith, Bhāradvāja, is of great help for approaching. If faith were not born, one would not approach. But because faith is born, therefore one approaches. Therefore faith is of great help for approaching."

435. "We asked Master Gotama about the preservation of truth, and Master Gotama explained the preservation of truth; And this is pleasing and agreeable to us, and we approve of it. We asked Master Gotama about the awakening to truth, and Master Gotama explained the awakening to truth; And this is pleasing and agreeable to us, and we approve of it. We asked Master Gotama about the attainment of truth, and Master Gotama explained the attainment of truth; And this is pleasing and agreeable to us, and we approve of it. We asked Master Gotama about the thing that is of great help for the attainment of truth, and Master Gotama explained the thing that is of great help for the attainment of truth; And this is pleasing and agreeable to us, and we approve of it. Whatever we asked Master Gotama, that Master Gotama explained; And this is pleasing and agreeable to us, and we approve of it. For formerly, Master Gotama, we thought: 'Who are these shaven-headed recluses, menials, dark fellows, offspring of our Kinsman's feet, and who are those who will understand the Teaching?' Master Gotama has indeed aroused in me affection for ascetics, confidence in ascetics, reverence for ascetics. Excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse with Caṅkī is concluded, the fifth.

6. The Discourse to Esukārī

436. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the brahmin Esukārī approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Esukārī said this to the Blessed One - "Master Gotama, brahmins prescribe four kinds of service: they prescribe service to a brahmin, service to a noble, service to a merchant, and service to a worker. Herein, Master Gotama, brahmins prescribe this as service to a brahmin: 'A brahmin may serve a brahmin, a noble may serve a brahmin, a merchant may serve a brahmin, a worker may serve a brahmin.' This, Master Gotama, is what brahmins prescribe as service to a brahmin. Herein, Master Gotama, brahmins prescribe this as service to a noble: 'A noble may serve a noble, a merchant may serve a noble, a worker may serve a noble.' This, Master Gotama, is what brahmins prescribe as service to a noble. Herein, Master Gotama, brahmins prescribe this as service to a merchant: 'A merchant may serve a merchant, a worker may serve a merchant.' This, Master Gotama, is what brahmins prescribe as service to a merchant. Herein, Master Gotama, brahmins prescribe this as service to a worker: 'Only a worker may serve a worker. Who else would serve a worker?' This, Master Gotama, is what brahmins prescribe as service to a worker. Master Gotama, brahmins prescribe these four kinds of service. What does Master Gotama say about this?"

437. "But brahmin, does the whole world give consent to brahmins - 'let them prescribe these four kinds of service'?" "Indeed not, Master Gotama." "Just as, brahmin, if there was a poor, destitute, and needy person. And against his will they would force him to eat saying - 'Good man, you must eat this meat, and you must pay the price.' Even so, brahmin, without the consent of those ascetics and brahmins, the brahmins prescribe these four kinds of service. I do not say, brahmin, 'all should be served'; I do not say, brahmin, 'none should be served.' For when serving someone, brahmin, if because of that service one becomes worse and not better, I say 'that one should not be served'; but when serving someone, brahmin, if because of that service one becomes better and not worse, I say 'that one should be served.' If they were to ask a noble thus, brahmin - 'Which would you serve: one whom serving would make you worse and not better, or one whom serving would make you better and not worse?' The noble, brahmin, answering correctly would answer thus - 'I would not serve one whom serving would make me worse and not better; I would serve one whom serving would make me better and not worse.' If they were to ask a brahmin, brahmin... etc... If they were to ask a merchant, brahmin... etc... If they were to ask a worker, brahmin, thus - 'Which would you serve: one whom serving would make you worse and not better, or one whom serving would make you better and not worse?' The worker too, brahmin, answering correctly would answer thus - 'I would not serve one whom serving would make me worse and not better; I would serve one whom serving would make me better and not worse.' I do not say, brahmin, 'high birth is better', nor do I say, brahmin, 'high birth is worse'; I do not say, brahmin, 'great beauty is better', nor do I say, brahmin, 'great beauty is worse'; I do not say, brahmin, 'great wealth is better', nor do I say, brahmin, 'great wealth is worse.'

438. "Even one of high birth here, brahmin, may be a destroyer of life, a taker of what is not given, one who engages in sexual misconduct, a speaker of false speech, a speaker of divisive speech, a speaker of harsh speech, a gossip, covetous, with a mind of ill will, of wrong view. Therefore I say 'high birth is not better'. Even one of high birth here, brahmin, may 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, be not covetous, have a mind without ill will, of right view. Therefore I say 'high birth is not worse'.

439. "Even one of great beauty here, brahmin... etc... Even one of great wealth here, brahmin, may be a destroyer of life... etc... of wrong view. Therefore I say 'great wealth is not better'. Even one of great wealth here, brahmin, may abstain from the destruction of life... etc... of right view. Therefore I say 'great wealth is not worse'. I do not say, brahmin, 'all should be served', nor do I say, brahmin, 'none should be served'. When serving someone, brahmin, if because of that service their faith increases, virtue increases, learning increases, generosity increases, wisdom increases, I say 'that one should be served.'"

440. When this was said, the brahmin Esukārī said this to the Blessed One - "Master Gotama, brahmins prescribe four kinds of wealth: they prescribe the wealth of a brahmin, they prescribe the wealth of a noble, they prescribe the wealth of a merchant, they prescribe the wealth of a worker. Herein, Master Gotama, brahmins prescribe alms-gathering as the wealth of a brahmin; and if a brahmin despises his wealth of alms-gathering, he fails in his duty, like a guard taking what is not given. This, Master Gotama, is what brahmins prescribe as the wealth of a brahmin. Herein, Master Gotama, brahmins prescribe bow and quiver as the wealth of a noble; and if a noble despises his wealth of bow and quiver, he fails in his duty, like a guard taking what is not given. This, Master Gotama, is what brahmins prescribe as the wealth of a noble. Herein, Master Gotama, brahmins prescribe farming and cattle-keeping as the wealth of a merchant; and if a merchant despises his wealth of farming and cattle-keeping, he fails in his duty, like a guard taking what is not given. This, Master Gotama, is what brahmins prescribe as the wealth of a merchant. Herein, Master Gotama, brahmins prescribe the sickle and carrying-pole as the wealth of a worker; and if a worker despises his wealth of sickle and carrying-pole, he fails in his duty, like a guard taking what is not given. This, Master Gotama, is what brahmins prescribe as the wealth of a worker. Master Gotama, brahmins prescribe these four kinds of wealth. What does Master Gotama say about this?"

441. "But brahmin, does the whole world give consent to brahmins - 'to prescribe these four kinds of wealth'?" "Indeed not, Master Gotama." "Just as, brahmin, if there was a poor, destitute, and needy person. And against his will they would force him to eat saying - 'Good man, you must eat this meat, and you must pay the price.' Even so, brahmin, without the consent of those ascetics and brahmins, the brahmins prescribe these four kinds of wealth. But I, brahmin, declare for a person the noble supramundane Teaching as wealth. When recollecting his ancient maternal and paternal family lineage, wherever his individual existence takes rebirth, by that he is reckoned. If his individual existence takes rebirth in a noble family, he is simply reckoned as 'a noble'; If his individual existence takes rebirth in a brahmin family, he is simply reckoned as 'a brahmin'; If his individual existence takes rebirth in a merchant family, he is simply reckoned as 'a merchant'; If his individual existence takes rebirth in a worker family, he is simply reckoned as 'a worker'. Just as, brahmin, whatever condition a fire burns dependent on, by that it is reckoned. If fire burns dependent on timber, it is simply reckoned as a 'timber fire'; If fire burns dependent on chips, it is simply reckoned as a 'chip fire'; If fire burns dependent on grass, it is simply reckoned as a 'grass fire'; If fire burns dependent on cow dung, it is simply reckoned as a 'cow dung fire'. Even so, brahmin, I declare for a person the noble supramundane Teaching as wealth. When recollecting his ancient maternal and paternal family lineage, wherever his individual existence takes rebirth, by that he is reckoned.

"If his individual existence takes rebirth in a noble family, he is simply reckoned as 'a noble'; If his individual existence takes rebirth in a brahmin family, he is simply reckoned as 'a brahmin'; If his individual existence takes rebirth in a merchant family, he is simply reckoned as 'a merchant'; If his individual existence takes rebirth in a worker family, he is simply reckoned as 'a worker'.

"Even if someone from a noble family, brahmin, goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life, abstains from taking what is not given, abstains from unchaste conduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view, he is an achiever of the true way, the wholesome Teaching.

"Even if someone from a brahmin family, brahmin, goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching.

"Even if someone from a merchant family, brahmin, goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching.

"Even if someone from a worker family, brahmin, goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching.

442. "What do you think, brahmin, is it only a brahmin who is able to develop a mind of friendliness in this region, free from animosity and ill will, but not a member of the warrior-administrative class, not a merchant, not a worker?" "Indeed not, Master Gotama. Indeed, Master Gotama, even a member of the warrior-administrative class is able to develop a mind of friendliness in this region, free from animosity and ill will; Indeed, Master Gotama, even a brahmin... Indeed, Master Gotama, even a merchant... Indeed, Master Gotama, even a worker... Indeed, Master Gotama, all four castes are able to develop a mind of friendliness in this region, free from animosity and ill will." "Even so, brahmin, if someone from a warrior family goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching.

"Even if someone from a brahmin family, brahmin... Even if from a merchant family, brahmin... Even if someone from a worker family, brahmin, goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching.

443. "What do you think, brahmin, is it only a brahmin who is able to take bathing cloths, go to the river and wash off dust and dirt, but not a member of the warrior-administrative class, not a merchant, not a worker?" "Indeed not, Master Gotama. Indeed, Master Gotama, even a member of the warrior-administrative class is able to take bathing cloths, go to the river and wash off dust and dirt; Indeed, Master Gotama, even a brahmin... Indeed, Master Gotama, even a merchant... Indeed, Master Gotama, even a worker... Indeed, Master Gotama, all four castes are able to take bathing cloths, go to the river and wash off dust and dirt." "Even so, brahmin, if someone from a warrior family goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching.

444. "What do you think, brahmin? Suppose a king, a member of the warrior-administrative class, anointed on the head, were to assemble a hundred men of various births - 'Let those born from warrior families, brahmin families, and royal families come, and taking an upper fire-stick of sāka wood, or sāla wood, or salaḷa wood, or sandalwood, or padumaka wood, produce fire and make heat appear; And let those born from families of outcasts, hunters, bamboo workers, chariot-makers, and scavengers come, and taking an upper fire-stick from a trough for washing, or a pig's trough, or a launderer's trough, or from castor-oil wood, produce fire and make heat appear.'

"What do you think, brahmin, when those born from warrior families, brahmin families, and royal families, taking an upper fire-stick of sāka wood, or sāla wood, or salaḷa wood, or sandalwood, or padumaka wood, produce fire and make heat appear, would that fire alone have flame, colour and luminosity, and would that fire alone be suitable for doing what needs to be done with fire; And when those born from families of outcasts, hunters, bamboo workers, chariot-makers, and scavengers, taking an upper fire-stick from a trough for washing, or a pig's trough, or a launderer's trough, or from castor-oil wood, produce fire and make heat appear, would that fire not have flame, colour and luminosity, and would that fire not be suitable for doing what needs to be done with fire?" "Indeed not, Master Gotama. Indeed, Master Gotama, when those born from warrior families, brahmin families, and royal families, taking an upper fire-stick of sāka wood, or sāla wood, or salaḷa wood, or sandalwood, or padumaka wood, produce fire and make heat appear, that fire has flame, colour and luminosity, and that fire is suitable for doing what needs to be done with fire; And when those born from families of outcasts, hunters, bamboo workers, chariot-makers, and scavengers, taking an upper fire-stick from a trough for washing, or a pig's trough, or a launderer's trough, or from castor-oil wood, produce fire and make heat appear, that fire has flame, colour and luminosity, and that fire is suitable for doing what needs to be done with fire. Indeed, Master Gotama, all fire has flame, colour and luminosity, and all fire is suitable for doing what needs to be done with fire."

"Even so, brahmin, if someone from a warrior family goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life... etc... is of right view, he is an achiever of the true way, the wholesome Teaching. Even if from a brahmin family, brahmin... Even if from a merchant family, brahmin... "Even if someone from a worker family, brahmin, goes forth from home into homelessness, and having come to the Teaching and discipline proclaimed by the Truth Finder, abstains from the destruction of life, abstains from taking what is not given, abstains from unchaste conduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view, he is an achiever of the true way, the wholesome Teaching."

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

The Discourse to Esukārī is concluded as the sixth.

7. The Discourse to Dhanañjāni

445. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Sāriputta was wandering on tour in Dakkhiṇāgiri together with a large Community of monks. Then a certain monk who had spent the rains retreat at Rājagaha approached the Venerable Sāriputta in Dakkhiṇāgiri; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. When that monk was seated to one side, the Venerable Sāriputta said this to him - "Friend, is the Blessed One healthy and strong?" "Friend, the Blessed One is healthy and strong." "But friend, is the Community of monks healthy and strong?" "Friend, the Community of monks too is healthy and strong." "Friend, there is a brahmin named Dhanañjāni at Taṇḍulapālidvāra. Friend, is the brahmin Dhanañjāni healthy and strong?" "Friend, the brahmin Dhanañjāni too is healthy and strong." "But friend, is the brahmin Dhanañjāni diligent?" "Friend, how could there be diligence in the brahmin Dhanañjāni? Friend, the brahmin Dhanañjāni plunders brahmin householders by relying on the king, and plunders the king by relying on the brahmin householders. His wife who was faithful, brought from a faithful family, has died; he has taken another wife who lacks faith, brought from a family lacking faith." "Friend, it is ill-heard indeed, friend, it is ill-heard indeed; that we have heard that the brahmin Dhanañjāni is negligent. Perhaps sometime we might meet with the brahmin Dhanañjāni; perhaps there might be some conversation."

446. Then the Venerable Sāriputta, having stayed at Dakkhiṇāgiri as long as he wished, set out on tour towards Rājagaha. Wandering by stages, he arrived at Rājagaha. There the Venerable Sāriputta dwelt at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. Now on that occasion the brahmin Dhanañjāni was having cows milked at a cattle pen outside the city. Then the Venerable Sāriputta, having walked for alms in Rājagaha and returned from his almsround after the meal, approached the brahmin Dhanañjāni. The brahmin Dhanañjāni saw the Venerable Sāriputta coming from afar. Having seen him, he approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "Here is milk, Master Sāriputta, please drink; it will soon be time for the meal." "Enough, brahmin. I have finished my meal for today. I will take my day's rest at the foot of that tree. You may come there." "Yes, sir," the brahmin Dhanañjāni replied to the Venerable Sāriputta. Then the brahmin Dhanañjāni, after his morning meal, having finished breakfast, approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. When the brahmin Dhanañjāni was seated to one side, the Venerable Sāriputta said this to him - "Are you diligent, Dhanañjāni?" "How, Master Sāriputta, could we be diligent when we have to support our parents, support wife and children, support slaves and workers, do what needs to be done for friends and companions, do what needs to be done for relatives and kinsmen, do what needs to be done for guests, do what needs to be done for departed ancestors, do what needs to be done for deities, do what needs to be done for the king, and this body too must be refreshed and nourished?"

447. "What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their parents, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my parents, let not the hell-wardens drag me to hell', or would their parents be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their wife and children, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my wife and children, let not the hell-wardens drag me to hell', or would their wife and children be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their slaves, workers and servants, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my slaves, workers and servants, let not the hell-wardens drag me to hell', or would their slaves, workers and servants be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their friends and companions, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my friends and companions, let not the hell-wardens drag me to hell', or would their friends and companions be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their relatives and blood relations, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my relatives and blood relations, let not the hell-wardens drag me to hell', or would their relatives and blood relations be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their guests, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my guests, let not the hell-wardens drag me to hell', or would their guests be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of their departed relatives, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of my departed relatives, let not the hell-wardens drag me to hell', or would their departed relatives be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of the deities, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of the deities, let not the hell-wardens drag me to hell', or would the deities be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of the king, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of the king, let not the hell-wardens drag me to hell', or would the king be able to say: 'They acted unrighteously and wrongly for our sake, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

"What do you think, Dhanañjāni, suppose someone were to act unrighteously and wrongly for the sake of nourishing and sustaining their body, and because of that unrighteous and wrong conduct, the hell-wardens were to drag them to hell. Would they be able to say: 'I acted unrighteously and wrongly for the sake of nourishing and sustaining my body, let not the hell-wardens drag me to hell', or would others be able to say: 'They acted unrighteously and wrongly for the sake of nourishing and sustaining their body, let not the hell-wardens drag them to hell'?" "Indeed not, Master Sāriputta. Rather, the hell-wardens would throw them into hell even as they cried out."

448. "What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their parents, and one who would act righteously and rightly for the sake of their parents; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their parents, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their parents, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both support one's parents and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their wife and children, and one who would act righteously and rightly for the sake of their wife and children; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their wife and children, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their wife and children, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both support one's wife and children and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their slaves, workers and servants, and one who would act righteously and rightly for the sake of their slaves, workers and servants; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their slaves, workers and servants, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their slaves, workers and servants, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both support one's slaves, workers and servants and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their friends and companions, and one who would act righteously and rightly for the sake of their friends and companions; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their friends and companions, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their friends and companions, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both fulfil one's duties to friends and companions and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their relatives and blood relations, and one who would act righteously and rightly for the sake of their relatives and blood relations; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their relatives and blood relations, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their relatives and blood relations, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both fulfil one's duties to relatives and blood relations and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their guests, and one who would act righteously and rightly for the sake of their guests; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their guests, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their guests, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both fulfil one's duties to guests and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of their departed relatives, and one who would act righteously and rightly for the sake of their departed relatives; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of their departed relatives, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of their departed relatives, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both fulfil one's duties to departed relatives and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of the deities, and one who would act righteously and rightly for the sake of the deities; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of the deities, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of the deities, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both fulfil one's duties to the deities and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of the king, and one who would act righteously and rightly for the sake of the king; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of the king, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of the king, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both fulfil one's duties to the king and not do evil deeds, and practice the way of merit.

"What do you think, Dhanañjāni, between one who would act unrighteously and wrongly for the sake of nourishing and sustaining their body, and one who would act righteously and rightly for the sake of nourishing and sustaining their body; which is better?" "Venerable Sāriputta, one who would act unrighteously and wrongly for the sake of nourishing and sustaining their body, that is not better; but Venerable Sāriputta, one who would act righteously and rightly for the sake of nourishing and sustaining their body, that indeed is better in this case. Venerable Sāriputta, righteous and right conduct is better than unrighteous and wrong conduct." "Dhanañjāni, there are other righteous activities by which one can both nourish and sustain one's body and not do evil deeds, and practice the way of merit."

449. Then the brahmin Dhanañjāni, having delighted in and approved of the Venerable Sāriputta's words, rose from his seat and departed. Then after some time the brahmin Dhanañjāni became afflicted, suffering, gravely ill. Then the brahmin Dhanañjāni addressed a certain man: "Come, good man, go to the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, the brahmin Dhanañjāni is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet.' Then go to the Venerable Sāriputta; having approached, pay homage with your head at the Venerable Sāriputta's feet in my name: 'Venerable Sir, the brahmin Dhanañjāni is afflicted, suffering, gravely ill. He pays homage with his head at the Venerable Sāriputta's feet.' And say this: 'It would be good, Venerable Sir, if the Venerable Sāriputta would come to the brahmin Dhanañjāni's residence out of compassion.'" "Yes, sir," that man replied to the brahmin Dhanañjāni and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that man said this to the Blessed One: "Venerable Sir, the brahmin Dhanañjāni is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet." Then he approached the Venerable Sāriputta; having approached, he paid homage to the Venerable Sāriputta and sat down to one side. Seated to one side, that man said this to the Venerable Sāriputta: "Venerable Sir, the brahmin Dhanañjāni is afflicted, suffering, gravely ill. He pays homage with his head at the Venerable Sāriputta's feet, and says this: 'It would be good, Venerable Sir, if the Venerable Sāriputta would come to the brahmin Dhanañjāni's residence out of compassion.'" The Venerable Sāriputta consented by remaining silent.

450. Then the Venerable Sāriputta, having dressed and taking his bowl and robe, went to the residence of the brahmin Dhanañjāni; having approached, he sat down on the prepared seat. Having sat down, the Venerable Sāriputta said this to the brahmin Dhanañjāni: "How are you, Dhanañjāni, are you keeping well, are you comfortable? Are your painful feelings decreasing, not increasing? Is their decrease evident, not their increase?" "I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing. Their increase is evident, not their decrease. Just as, Venerable Sāriputta, if a strong person were to crush one's head with a sharp point; even so, Venerable Sāriputta, exceedingly strong winds strike my head. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing. Their increase is evident, not their decrease. Just as, Venerable Sāriputta, if a strong person were to wrap one's head tightly with a tough leather strap; even so, Venerable Sāriputta, there are exceedingly severe headaches. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing. Their increase is evident, not their decrease. Just as, Venerable Sāriputta, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife; even so, Venerable Sāriputta, exceedingly strong winds cut through my belly. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing. Their increase is evident, not their decrease. Just as, Venerable Sāriputta, if two strong men were to seize a weaker man by both arms and roast and cook him over a pit of hot coals; even so, Venerable Sāriputta, there is an exceedingly great burning in my body. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing. Their increase is evident, not their decrease."

451. "What do you think, Dhanañjāni, which is better - hell or the animal realm?" "Hell is worse, Venerable Sāriputta, the animal realm is better." "What do you think, Dhanañjāni, which is better - the animal realm or the domain of ghosts?" "The animal realm is worse, Venerable Sāriputta, the domain of ghosts is better." "What do you think, Dhanañjāni, which is better - the domain of ghosts or human beings?" "The domain of ghosts is worse, Venerable Sāriputta, human beings are better." "What do you think, Dhanañjāni, which is better - human beings or the deities of the Four Great Kings?" "Human beings are worse, Venerable Sāriputta, the deities of the Four Great Kings are better." "What do you think, Dhanañjāni, which is better - the deities of the Four Great Kings or the Tāvatiṃsa deities?" "The deities of the Four Great Kings are worse, Venerable Sāriputta, the Tāvatiṃsa deities are better." "What do you think, Dhanañjāni, which is better - the Tāvatiṃsa deities or the Yāma deities?" "The Tāvatiṃsa deities are worse, Venerable Sāriputta, the Yāma deities are better." "What do you think, Dhanañjāni, which is better - the Yāma deities or the Tusita deities?" "The Yāma deities are worse, Venerable Sāriputta, the Tusita deities are better." "What do you think, Dhanañjāni, which is better - the Tusita deities or the Nimmānarati deities?" "The Tusita deities are worse, Venerable Sāriputta, the Nimmānarati deities are better." "What do you think, Dhanañjāni, which is better - the Nimmānarati deities or the Paranimmitavasavatti deities?" "The Nimmānarati deities are worse, Venerable Sāriputta, the Paranimmitavasavatti deities are better." "What do you think, Dhanañjāni, which is better - the Paranimmitavasavatti deities or the brahmā world?" "'The brahmā world' - the Venerable Sāriputta says; 'the brahmā world' - the Venerable Sāriputta says."

Then this occurred to the Venerable Sāriputta - "These brahmins are disposed towards the brahmā world. What if I were to teach the brahmin Dhanañjāni the path to companionship with brahmās?" "I will teach you, Dhanañjāni, the path to companionship with brahmās; listen to it carefully, attend well, I shall speak." "Yes, sir," the brahmin Dhanañjāni replied to the Venerable Sāriputta. The Venerable Sāriputta said this: "And what, Dhanañjāni, is the path to companionship with brahmās? Here, Dhanañjāni, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth; thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from affliction. This, Dhanañjāni, is the path to companionship with brahmās."

452. "And furthermore, Dhanañjāni, a monk with a mind accompanied by compassion... etc... with a mind imbued with altruistic joy... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth; thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from affliction. This, Dhanañjāni, is the path to companionship with brahmās." "Then, Venerable Sāriputta, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, the brahmin Dhanañjāni is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet.' Then the Venerable Sāriputta, having established the brahmin Dhanañjāni in the inferior brahmā world when there was more to be done, rose from his seat and departed. Then shortly after the Venerable Sāriputta had left, the brahmin Dhanañjāni died and was reborn in the brahmā world.

453. Then the Blessed One addressed the monks - "Monks, Sāriputta has established the brahmin Dhanañjāni in the inferior brahmā world when there was more to be done, and has risen from his seat and departed." Then the Venerable Sāriputta 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 Sāriputta said this to the Blessed One - "Venerable Sir, the brahmin Dhanañjāni is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet." "But why, Sāriputta, did you establish the brahmin Dhanañjāni in the inferior brahmā world when there was more to be done, and rise from your seat and depart?" "Venerable Sir, I thought thus: 'These brahmins are disposed towards the brahmā world. What if I were to teach the brahmin Dhanañjāni the path to companionship with brahmās?'" "And, Sāriputta, the brahmin Dhanañjāni has died and been reborn in the brahmā world."

The Discourse to Dhanañjāni is concluded as the seventh.

8. The Discourse to Vāseṭṭha

454. Thus have I heard - On one occasion the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala Grove. Now on that occasion several well-known and distinguished wealthy brahmins were dwelling in Icchānaṅgala, that is to say - the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known and distinguished wealthy brahmins. Then, as the young men Vāseṭṭha and Bhāradvāja were walking and wandering about on a stroll, this discussion arose - "How, good sir, does one become a brahmin?" The young man Bhāradvāja says thus: "When, good sir, one is well-born on both sides, of pure maternal and paternal descent, unassailable and irreproachable in matters of birth for seven generations back - to this extent, good sir, one becomes a brahmin." The young man Vāseṭṭha says thus: "When, good sir, one is virtuous and accomplished in observances - to this extent, good sir, one becomes a brahmin." Neither could the young man Bhāradvāja convince the young man Vāseṭṭha, nor could the young man Vāseṭṭha convince the young man Bhāradvāja. Then the young man Vāseṭṭha addressed the young man Bhāradvāja: "Here, dear Bhāradvāja, the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, is dwelling at Icchānaṅgala in the Icchānaṅgala Grove. Now concerning that Master Gotama, this good reputation has spread: '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.' Come, dear Bhāradvāja, let us go to the ascetic Gotama; having approached, we shall ask the ascetic Gotama about this matter. As the ascetic Gotama explains it to us, so shall we remember it." "Yes, sir," the young man Bhāradvāja replied to the young man Vāseṭṭha.

455. Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, the young man Vāseṭṭha addressed the Blessed One in verses -

"We are both acknowledged and recognized as masters of the three Vedas;

I am Pokkharasāti's, this young man of Tārukkhā.

"What has been declared by those with the three true knowledges, in that we are consummate ones;

We are experts in grammar and word analysis, equal to our teachers in recitation;

Among us there is a dispute about birth-doctrine, Gotama.

"One is a brahmin by birth," says Bhāradvāja;

"But I say one is a brahmin by action, know this, O clear-sighted one.

"We both cannot make each other understand;

Having come to ask you, renowned as the Enlightened One.

Like the moon that has passed its waning, people with joined palms;

Worship and pay homage to Gotama in the world.

We ask Gotama about the eye that has arisen in the world;

One is a brahmin by birth, or does one become so by action;

Tell us who do not know, how we may know a brahmin.

456.

I shall explain to you,

Progressively and accurately;

The classification of births of living beings, for their births differ from one another.

"You know about grasses and trees, yet they do not acknowledge;

Their characteristics are determined by birth, for their births differ from one another.

"Then from the insects and moths, up to the ants and termites;

Their characteristics are determined by birth, for their births differ from one another.

"Know also the four-footed creatures, both small and large;

Their characteristics are determined by birth, for their births differ from one another.

Know too the snakes, the long-backed reptiles, by their bellies;

Their characteristics are determined by birth, for their births differ from one another.

Then know too the fish, whose range is in the water;

Their characteristics are determined by birth, for their births differ from one another.

"Then know too the birds, the winged ones who travel by flight;

Their characteristics are determined by birth, for their births differ from one another.

"Just as in these births, characteristics are variously determined by birth;

Thus there are not among human beings characteristics variously determined by birth.

"Not by hair, not by head, not by ears, not by eyes;

Not by mouth, not by nose, not by lips, not by eyebrows.

"Not by neck, not by shoulders, not by belly, not by back;

Not by hips, not by chest, not by private parts, not by sexual intercourse.

"Not by hands, not by feet, not by fingers, not by nails;

Not by calves, not by thighs, not by beauty, not by voice;

The mark is not made of birth, as in other births.

457.

"And in bodies individually, this is not found among human beings;

The distinction among human beings is spoken of by convention.

"Whoever among human beings lives by cow-herding;

Know thus, Vāseṭṭha, he is a farmer, not a brahmin.

Whoever among human beings lives by various crafts;

Know thus, Vāseṭṭha, he is a craftsman, not a brahmin.

"Whoever among human beings lives by trade;

Know thus, Vāseṭṭha, he is a merchant, not a brahmin.

"Whoever among human beings lives by serving others;

Know thus, Vāseṭṭha, he is a servant, not a brahmin.

"Whoever among human beings lives by taking what is not given;

Know thus, Vāseṭṭha, he is a thief, not a brahmin.

"Whoever among human beings lives by archery;

Know thus, Vāseṭṭha, he is a warrior, not a brahmin.

"Whoever among human beings lives by priesthood;

Know thus, Vāseṭṭha, he is a sacrificial priest, not a brahmin.

"Whoever among human beings enjoys a village and realm;

Know thus, Vāseṭṭha, he is a king, not a brahmin.

I do not call one a brahmin merely by birth from a womb;

He is just one who says 'bho', if he owns something;

One who owns nothing and does not grasp, that one I call a brahmin.

458.

Who, having cut all fetters, truly is not agitated;

Who has gone beyond ties and is detached, that one I call a brahmin.

Having cut the strap and the reins, the rope with its yoke;

One who has lifted the barrier and is enlightened, that one I call a brahmin.

Who endures abuse and violence and bondage without hatred;

Who has patience as strength and as an army, that one I call a brahmin.

"One who is free from anger, observant of vows, virtuous, without conceit;

Tamed, bearing their final body, that one I call a brahmin.

"Like water on a lotus leaf, like a mustard seed on the point of a needle;

One who does not cling to sensual pleasures, that one I call a brahmin.

"One who understands the destruction of one's own suffering in this very life;

Who has laid down the burden and is detached, that one I call a brahmin.

"One of deep wisdom and intelligence, skilled in what is and is not the path;

Who has reached the highest goal, that one I call a brahmin.

"Not mixing with householders, nor with both kinds of homeless ones;

Wandering without a home and having few wishes, that one I call a brahmin.

"Having laid down the stick towards beings, both moving and still;

One who neither kills nor causes to kill, that one I call a brahmin.

"One who is unobstructed among the obstructed, quenched among those who take up violence;

Who does not grasp among those who grasp, that one I call a brahmin.

"One in whom lust and hatred, conceit and contempt are cast off;

Like a mustard seed from the point of a needle, that one I call a brahmin.

459.

One who speaks words that are gentle, instructive, truthful;

By which one offends no one, that one I call a brahmin.

One who takes neither long nor short, small nor large, beautiful nor foul;

Does not take what is not given in the world, that one I call a brahmin.

"One who has no longings, in this world or the next;

Without longings and detached, that one I call a brahmin.

"One in whom no adhesions are found, who through final knowledge is free from doubt;

Who has reached and is grounded upon the Deathless, that one I call a brahmin.

"One who has transcended both merit and evil, both ties;

Sorrowless, dustless and pure, that one I call a brahmin.

"Like the moon, stainless and pure, serene and untroubled;

One who has destroyed delight and existence, that one I call a brahmin.

"Who has crossed over this difficult path of mud, the round of rebirths and delusion;

Who has crossed over, gone beyond, a meditator, unstirred, free from doubt;

Who is quenched without clinging, that one I call a brahmin.

"Who having abandoned sensual pleasures, wanders forth homeless;

One who has destroyed sensual pleasures and existence, that one I call a brahmin.

"Who having abandoned craving, wanders forth homeless;

One who has destroyed craving and existence, that one I call a brahmin.

"Having abandoned human bondage, gone beyond divine bondage;

One who is detached from all bonds, that one I call a brahmin.

"Having abandoned both delight and discontent, become cool and without acquisitions;

The hero who is overlord of all worlds, that one I call a brahmin.

"One who knows the passing away of beings and their rebirth in every way;

Unattached, fortunate and enlightened, that one I call a brahmin.

"Whose destination is unknown to deities, gandhabbas and humans;

An Arahant with taints destroyed, that one I call a brahmin.

"Who has nothing before, after, or in between;

One who owns nothing and does not grasp, that one I call a brahmin.

"The bull, the excellent hero, the great seer, the victor;

Unstirred, spiritually cleansed and enlightened, that one I call a brahmin.

"One who knows past lives, and sees heaven and states of deprivation;

And who has reached the destruction of birth, that one I call a brahmin.

460.

"These are mere designations in the world, names and clans conceived;

Arisen by common agreement, conceived here and there.

"Long has this view lain latent in those who do not know;

Not knowing, they declare that one is a brahmin by birth.

"One is not a brahmin by birth, one is not a non-brahmin by birth;

By action one becomes a brahmin, by action one becomes a non-brahmin.

"By action one becomes a farmer, by action one becomes a craftsman;

By action one becomes a merchant, by action one becomes a servant.

"By action one becomes a thief, by action one becomes a soldier;

By action one becomes a sacrificer, by action one becomes a king.

"The wise see action as it really is;

They see dependent origination, and are skilled in the results of actions.

"By action the world turns, by action the generation turns;

Beings are bound by actions, like the linchpin of a moving chariot.

"Through austerity, the holy life, self-control and taming;

By this one becomes a brahmin, this is the supreme brahmin.

"Endowed with the three true knowledges, peaceful, with renewed existence destroyed;

Know thus, Vāseṭṭha, he is a brahmā, righteous for those who understand."

461. When this was said, the young brahmins Vāseṭṭha and Bhāradvāja said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms' - Even so, Master Gotama has made the Teaching clear in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward for life."

The Discourse to Vāseṭṭha, the eighth, is concluded.

9. The Discourse to Subha

462. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the young man Subha Todeyyaputta was dwelling in Sāvatthī at a certain householder's residence on some business. Then the young man Subha Todeyyaputta said this to the householder in whose residence he was dwelling - "I have heard this, householder: 'Sāvatthī is not devoid of Arahants.' What ascetic or brahmin might we visit today?" "Venerable Sir, the Blessed One is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Visit that Blessed One, Venerable Sir." Then the young man Subha Todeyyaputta, having replied to that householder, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the young man Subha Todeyyaputta said this to the Blessed One - "Master Gotama, the brahmins say thus - 'A householder is an achiever of the true way, the wholesome Teaching, but one gone forth is not an achiever of the true way, the wholesome Teaching.' What does Master Gotama say about this?"

463. "I am one who analyses in this matter, young man; I am not one of absolute assertions in this matter. I do not praise wrong practice, young man, whether of a householder or one gone forth. For whether a householder or one gone forth, young man, practising wrongly, because of wrong practice, is not an achiever of the true way, the wholesome Teaching. I praise right practice, young man, whether of a householder or one gone forth. For whether a householder or one gone forth, young man, practising rightly, because of right practice, is an achiever of the true way, the wholesome Teaching."

"Master Gotama, the brahmins say thus - 'This householder's practice is of great purpose, great duty, great litigation, great instigation, and brings great fruit; this going forth practice is of little purpose, little duty, little litigation, little instigation, and brings little fruit.' What does Master Gotama say about this?"

"Here too, dear sir, I am one who makes distinctions; I am not one of absolute assertions in this matter. Dear sir, there is a practice that is of great purpose, great duty, great litigation, great instigation, which when failing brings little fruit; dear sir, there is a practice that is of great purpose, great duty, great litigation, great instigation, which when succeeding brings great fruit; dear sir, there is a practice that is of little purpose, little duty, little litigation, little instigation, which when failing brings little fruit; dear sir, there is a practice that is of little purpose, little duty, little litigation, little instigation, which when succeeding brings great fruit. And what, dear sir, is the practice that is of great purpose, great duty, great litigation, great instigation, which when failing brings little fruit? Agriculture, dear sir, is the practice that is of great purpose, great duty, great litigation, great instigation, which when failing brings little fruit. And what, dear sir, is the practice that is of great purpose, great duty, great litigation, great instigation, which when succeeding brings great fruit? Agriculture itself, dear sir, is the practice that is of great purpose, great duty, great litigation, great instigation, which when succeeding brings great fruit. And what, dear sir, is the practice that is of little purpose, little duty, little litigation, little instigation, which when failing brings little fruit? Trade, dear sir, is the practice that is of little purpose, little duty, little litigation, little instigation, which when failing brings little fruit. And what, dear sir, is the practice that is of little purpose, little duty, little litigation, little instigation, which when succeeding brings great fruit? Trade itself, dear sir, is the practice that is of little purpose, little duty, little litigation, little instigation, which when succeeding brings great fruit.

464. "Dear sir, just as agriculture is a practice that is of great purpose, great duty, great litigation, great instigation, which when failing brings little fruit; even so, dear sir, the householder's practice is of great purpose, great duty, great litigation, great instigation, which when failing brings little fruit. Dear sir, just as agriculture itself is a practice that is of great purpose, great duty, great litigation, great instigation, which when succeeding brings great fruit; even so, dear sir, the householder's practice is of great purpose, great duty, great litigation, great instigation, which when succeeding brings great fruit. Dear sir, just as trade is a practice that is of little purpose, little duty, little litigation, little instigation, which when failing brings little fruit; even so, dear sir, the going forth is a practice that is of little purpose, little duty, little litigation, little instigation, which when failing brings little fruit. Dear sir, just as trade itself is a practice that is of little purpose, little duty, little litigation, little instigation, which when succeeding brings great fruit; even so, dear sir, the going forth is a practice that is of little purpose, little duty, little litigation, little instigation, which when succeeding brings great fruit."

"Master Gotama, brahmins prescribe five things for the performance of merit, for the achievement of the wholesome." "Young man, those five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome - if it is not troublesome for you - please speak of these five things in this assembly." "It is not troublesome for me, Master Gotama, when you are seated here, or one like you." "Then speak, young man." "Truth, Master Gotama, is the first thing that brahmins prescribe for the performance of merit, for the achievement of the wholesome. Austerity, Master Gotama, is the second thing that brahmins prescribe for the performance of merit, for the achievement of the wholesome. The holy life, Master Gotama, is the third thing that brahmins prescribe for the performance of merit, for the achievement of the wholesome. Study, Master Gotama, is the fourth thing that brahmins prescribe for the performance of merit, for the achievement of the wholesome. Generosity, Master Gotama, is the fifth thing that brahmins prescribe for the performance of merit, for the achievement of the wholesome. Master Gotama, these are the five things that brahmins prescribe for the performance of merit, for the achievement of the wholesome. What does Master Gotama say about this?"

465. "But young man, is there even a single one of the brahmins who says: 'Having realised through direct knowledge, I declare the result of these five things'?" "Indeed not, Master Gotama." "But young man, is there even a single teacher, or a teacher's teacher, going back through seven generations of teachers, who says: 'Having realised through direct knowledge, I declare the result of these five things'?" "Indeed not, Master Gotama." "But young man, what about those ancient seers of the brahmins, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu - did even they say: 'Having realised through direct knowledge, we declare the result of these five things'?" "Indeed not, Master Gotama."

"Thus, young man, there is not even a single one of the brahmins who says: 'Having realised through direct knowledge, I declare the result of these five things'; there is not even a single teacher, or a teacher's teacher, going back through seven generations of teachers, who says: 'Having realised through direct knowledge, I declare the result of these five things'; about those ancient seers of the brahmins, creators of the mantras, propagators of the mantras, whose ancient collection of mantras, verses, and utterances the brahmins of today chant, recite, and repeat, repeating what was spoken and reciting what was recited, that is - Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. Even they did not say: 'Having realised through direct knowledge, we declare the result of these five things.'

"Just as, young man, in a line of blind men holding on to each other, the first one does not see, the middle one does not see, and the last one does not see; even so, dear sir, I think the statement of the brahmins turns out to be like a line of blind men - the first one does not see, the middle one does not see, and the last one does not see."

466. When this was said, the young man Subha Todeyyaputta, being compared to a blind bamboo by the Blessed One, angry and displeased, deriding, disparaging, and criticising the Blessed One - Thinking "The ascetic Gotama will be shown to be evil", said this to the Blessed One - "Master Gotama, the brahmin Pokkharasāti of the Opamañña clan, from Subhagavana, says this: 'Just so, some ascetics and brahmins claim superhuman states, a distinction in knowledge and vision worthy of the noble ones. Their statement turns out to be merely ridiculous, merely words, merely void, merely hollow. For how can a human being know or see or realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones - this is not possible.'"

"But young man, does the brahmin Pokkharasāti of the Opamañña clan, from Subhagavana, understand the minds of all ascetics and brahmins, having encompassed them with his own mind?" "Indeed, Master Gotama, the brahmin Pokkharasāti of the Opamañña clan, from Subhagavana, does not understand even his own slave-woman Puṇṇikā's mind, having encompassed it with his own mind, how then could he understand the minds of all ascetics and brahmins, having encompassed them with his own mind?"

"Just as, young man, 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. 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, young man?"

"Indeed not, Master Gotama. 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 are yellow forms, there is one who sees yellow forms; there are red forms, there is one who sees red forms; there are magenta forms, there is one who sees magenta 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 Gotama, he would not be speaking rightly."

"Even so, dear sir, the brahmin Pokkharasāti of the Opamañña clan, from Subhagavana, is blind and without vision. That he will know or see or realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones - this is impossible.

467. "What do you think, young man, regarding those wealthy brahmins of Kosala, that is - the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, and your father Todeyya, which would be better for them - that they should speak with consideration or without consideration?" "With consideration, Master Gotama."

"Which would be better for them - that they should speak with reflection or without reflection?" "With reflection, Master Gotama."

"Which would be better for them - that they should speak with consideration or without consideration?" "With consideration, Master Gotama."

"Which would be better for them - that they should speak beneficially or unbeneficially?" "It is beneficial, Master Gotama."

"What do you think, young man, when this is so, was the speech spoken by the brahmin Pokkharasāti of Opamañña from Subhagavanika true or false?" "Without consideration, Master Gotama."

"Were these words spoken with wisdom or without wisdom?" "Without reflection, Master Gotama."

"Was this speech spoken with consideration or without consideration?" "Without consideration, Master Gotama."

"Was this speech spoken beneficially or unbeneficially?" "Unbeneficial, Master Gotama."

"There are, dear sir, these five hindrances. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt - these, dear sir, are the five hindrances. With these five hindrances, dear sir, the brahmin Pokkharasāti of the Opamañña clan, from Subhagavana, is obstructed, hindered, blocked, and completely entangled. That he will know or see or realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones - This is not a possible position.

468. "There are, young man, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, young man, are the five cords of sensual pleasure. With these five cords of sensual pleasure, young man, the brahmin Pokkharasāti of the Opamañña clan, from Subhagavana, indulges in them being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape. That he will know or see or realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones - This is not a possible position.

"What do you think, young man, between a fire that one would kindle dependent on grass and wood as fuel, and a fire that one would kindle independent of grass and wood as fuel, which fire would have more flame, colour and luminosity?" "If, Master Gotama, it were possible to kindle a fire independent of grass and wood as fuel, that fire would have flame, colour and luminosity." "It is impossible, young man, it cannot happen that one could kindle a fire independent of grass and wood as fuel, except through spiritual power. Just as, young man, a fire burns dependent on grass and wood as fuel, I say, young man, this rapture is similar to that, which is rapture dependent on the five cords of sensual pleasure. Just as, young man, a fire burns independent of grass and wood as fuel, I say, young man, this rapture is similar to that, which is rapture that has nothing to do with sensual pleasures and unwholesome states.

"And what, young man, is the rapture that has nothing to do with sensual pleasures and unwholesome states? Here, young man, a monk, quite secluded from sensual pleasures... etc... enters and dwells in the first meditative absorption. This too, young man, is rapture that has nothing to do with sensual pleasures and unwholesome states. And furthermore, young man, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. This too, young man, is rapture that has nothing to do with sensual pleasures and unwholesome states.

469. "Young man, of those five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, which among them do the brahmins prescribe as having the greatest fruit for the performance of merit, for the achievement of the wholesome?" "Master Gotama, of these five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, generosity is what the brahmins prescribe as having the greatest fruit for the performance of merit, for the achievement of the wholesome."

"What do you think, young man? Suppose a great sacrifice were prepared for a certain brahmin. Then two brahmins might come - thinking: "We will partake of the great sacrifice of such and such a brahmin." Then one brahmin might think: "Oh! May I alone receive the best seat, the best water, and the best alms-food in the dining hall, may no other brahmin receive the best seat, the best water, and the best alms-food in the dining hall!" Dear sir, there is the possibility that another brahmin might receive the best seat, the best water, and the best alms-food in the dining hall, and that brahmin might not receive the best seat, the best water, and the best alms-food in the dining hall. "Another brahmin receives the best seat, the best water, and the best alms-food in the dining hall, I do not receive the best seat, the best water, and the best alms-food in the dining hall" - thus he becomes angry and displeased. What result, dear sir, do the brahmins describe for this?" "In this matter, Master Gotama, brahmins do not give gifts thus - 'May others become angry and displeased because of this.' Rather, brahmins give gifts out of compassion." "In that case, dear sir, this becomes the sixth basis of meritorious action for brahmins - namely, the nature of compassion." "In that case, Master Gotama, this becomes the sixth basis of meritorious action for brahmins - namely, the nature of compassion."

"Dear sir, these five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, where do you see these five things predominantly - "among householders or among renunciates?" "Master Gotama, of these five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, I see these five things predominantly among renunciates and little among householders. For a householder, Master Gotama, has many concerns, many duties, much administration, many undertakings, and is not consistently and continuously truthful; but a renunciate, Master Gotama, has few concerns, few duties, little administration, few undertakings, and is consistently and continuously truthful. For a householder, Master Gotama, has many concerns, many duties, much administration, many undertakings, and is not consistently and continuously austere... living the holy life... devoted to study... generous; but a renunciate, Master Gotama, has few concerns, few duties, little administration, few undertakings, and is consistently and continuously austere... living the holy life... devoted to study... generous. Master Gotama, of these five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, I see these five things predominantly among renunciates and little among householders."

"Dear sir, these five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, I say these are requisites of the mind - namely for the development of a mind free from animosity and ill will. Here, dear sir, a monk is truthful. Thinking 'I am truthful', he gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. That gladness connected with the wholesome, I say this is a requisite of the mind - namely for the development of a mind free from animosity and ill will. Here, dear sir, a monk is an ascetic... etc... lives the holy life... etc... is devoted to study... etc... generous. Thinking 'I am generous', he gains inspiration in the meaning, gains inspiration in the Teaching, gains gladness connected with the Teaching. That gladness connected with the wholesome, I say this is a requisite of the mind - namely for the development of a mind free from animosity and ill will. Dear sir, these five things that the brahmins prescribe for the performance of merit, for the achievement of the wholesome, I say these are requisites of the mind - namely for the development of a mind free from animosity and ill will."

470. When this was said, the young man Subha Todeyyaputta said this to the Blessed One - "I have heard this, Master Gotama - 'The ascetic Gotama knows the path to fellowship with Brahmā.'"

"What do you think, young man, is the village of Naḷakāra near from here, not far from here?"

"Yes, sir, the village of Naḷakāra is near from here, not far from here."

"What do you think, young man? Suppose there was a person born and raised in the village of Naḷakāra; they might ask him, as soon as he had left the village of Naḷakāra, about the way to the village of Naḷakāra; "What do you think, brahmin student, would that person, born and raised in Naḷakāragāma, when asked about the way to Naḷakāragāma, hesitate or be confused?"

"Indeed not, Master Gotama."

"What is the reason for this?"

"Because, Master Gotama, that person was born and raised in the village of Naḷakāra. "All the ways to Naḷakāragāma are well known to him." "What do you think, brahmin student, would that person, born and raised in Naḷakāragāma, when asked about the way to Naḷakāragāma, hesitate or be confused? But there could never be hesitation or confusion for the Truth Finder when asked about the brahmā world or the way of practice leading to the brahmā world. And brahmin student, I understand Brahmā, and the brahmā world, and the way of practice leading to the brahmā world; and how one who has practised reaches the brahmā world, all this I understand."

"I have heard this, Master Gotama - 'The ascetic Gotama teaches the path to fellowship with Brahmā.' "It would be good if Master Gotama would teach me the path to fellowship with Brahmā."

"Then listen, young man, attend carefully, I shall speak." "Yes, sir," the young man Subha Todeyyaputta replied to the Blessed One. The Blessed One said this -

471. "And what, dear sir, is the path to companionship with brahmās? Here, dear sir, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth; thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from affliction. When liberation of mind through friendliness has been developed in this way, dear sir, no action done within measure remains there, none persists there. Just as, dear sir, a strong conch-blower might easily make themselves heard in all four directions; even so, dear sir... etc... when liberation of mind through friendliness has been developed in this way, dear sir, no action done within measure remains there, none persists there. This too, dear sir, is the path to companionship with brahmās. "And furthermore, dear sir, a monk with a mind accompanied by compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth; thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from affliction. When liberation of mind through equanimity has been developed in this way, dear sir, no action done within measure remains there, none persists there. Just as, dear sir, a strong conch-blower might easily make themselves heard in all four directions; even so, dear sir... etc... when liberation of mind through equanimity has been developed in this way, dear sir, no action done within measure remains there, none persists there. This too, dear sir, is the path to companionship with brahmās."

472. When this was said, the young man Subha Todeyyaputta said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms' - Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life. Well now, Master Gotama, we must go; we have many duties and many things to do." "Now is the time you think fit, young man." Then the young man Subha Todeyyaputta, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Now on that occasion the brahmin Jāṇussoṇi was departing from Sāvatthī in an all-white chariot drawn by mares in the middle of the day. The brahmin Jāṇussoṇi saw the young man Subha Todeyyaputta coming from afar. Having seen the young man Subha Todeyyaputta, he said this: "Well now, where is Master Bhāradvāja coming from in the middle of the day?" "Indeed, sir, I come from the presence of the ascetic Gotama." "What do you think, Master Bhāradvāja, does a wise person consider the ascetic Gotama's wisdom and expertise?" "Who am I, sir, and who would know the ascetic Gotama's wisdom and expertise! "One who would know the ascetic Gotama's wisdom and expertise would surely have to be just like him." "Master Bhāradvāja praises the ascetic Gotama with magnificent praise indeed." "Who am I, sir, and who am I to praise the ascetic Gotama? That Master Gotama is praised by the praised ones, the highest among devas and human beings. And those five things, sir, that the brahmins prescribe for the performance of merit, for the achievement of the wholesome; the ascetic Gotama says these are requisites of the mind - namely for the development of a mind free from animosity and ill will."

When this was said, the brahmin Jāṇussoṇi descended from his all-white mare-drawn chariot, arranged his upper robe over one shoulder, raised his joined palms in reverential salutation towards the Blessed One, and uttered this inspired utterance: "It is a gain for King Pasenadi of Kosala, it is a well-gotten gain for King Pasenadi of Kosala, that in his realm the Truth Finder dwells, the Arahant, the Perfectly Enlightened One."

The Discourse to Subha is concluded as the ninth.

10. The Discourse to Saṅgārava

473. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. Now on that occasion a brahmin woman named Dhanañjānī was dwelling at Cañcalikappa, having deep confidence in the Buddha, the Teaching, and the Community. Then the brahmin woman Dhanañjānī, having stumbled, three times uttered this inspired utterance: "Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One. Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One. Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One."

Now on that occasion a young man named Saṅgāravo was dwelling at Cañcalikappa, accomplished in the three Vedas with their vocabularies, liturgy, phonology, etymology and histories as the fifth; skilled in philology and grammar, well-versed in the Lokāyata philosophy and in the marks of a Great Man. The young man Saṅgāravo heard the brahmin woman Dhanañjānī speaking thus. Having heard, he said this to the brahmin woman Dhanañjānī - "This Dhanañjānī is degraded, this Dhanañjānī is debased, for while there are brahmins present, she speaks praise of that shaven-headed little ascetic." "Dear good sir, you do not know that Blessed One's virtue and wisdom. If you knew, dear good sir, that Blessed One's virtue and wisdom, you would not think, dear good sir, to abuse and revile that Blessed One." "Then, madam, when the ascetic Gotama arrives at Cañcalikappa, please inform me." "Yes, good sir," the brahmin woman Dhanañjānī replied to the young man Saṅgāravo.

Then the Blessed One, wandering by stages in Kosala, arrived at Cañcalikappa. There the Blessed One dwelt at Cañcalikappa in the mango grove of the Todeyyan brahmins. The brahmin woman Dhanañjānī heard: "The Blessed One has arrived at Cañcalikappa and is dwelling at Cañcalikappa in the mango grove of the Todeyyan brahmins." Then the brahmin woman Dhanañjānī approached the young man Saṅgāravo; having approached, she said this to the young man Saṅgāravo: "Dear good sir, the Blessed One has arrived at Cañcalikappa and is dwelling at Cañcalikappa in the mango grove of the Todeyyan brahmins. Now is the time you think fit, dear good sir."

474. "Yes, sir," the young man Saṅgāravo replied to the brahmin woman Dhanañjānī and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the young man Saṅgāravo said this to the Blessed One - "There are, Master Gotama, some ascetics and brahmins who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life. Among those ascetics and brahmins who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life, where does Master Gotama stand?" "Among those who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life, I declare there are differences, Bhāradvāja. There are, Bhāradvāja, some ascetics and brahmins who are traditionalists. Through oral tradition they claim to have attained here and now through direct knowledge the consummation and perfection of the holy life; such as the brahmins of the three knowledges. There are, Bhāradvāja, some ascetics and brahmins who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life through mere faith alone; such as reasoners and inquirers. There are, Bhāradvāja, some ascetics and brahmins who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life by realizing for themselves through direct knowledge the Teaching in things not previously heard. Among those ascetics and brahmins who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life by realizing for themselves through direct knowledge the Teaching in things not previously heard, I am one of them. This too, Bhāradvāja, is a way by which it can be understood how I am one of those ascetics and brahmins who claim to have attained here and now through direct knowledge the consummation and perfection of the holy life by realizing for themselves through direct knowledge the Teaching in things not previously heard.

475. "Here, Bhāradvāja, before my enlightenment, when I was still an unenlightened bodhisatta, this occurred to me - 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, Bhāradvāja, while I was still young, black-haired, endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robes, and went forth from home into homelessness. Having thus gone forth and seeking what is wholesome, searching for the unsurpassed state of sublime peace, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma - 'Friend Kālāma, I wish to live the holy life in this Teaching and discipline.' When this was said, Bhāradvāja, Āḷāra Kālāma said this to me - 'Let the venerable one dwell here. this Teaching is such that a wise person would soon enter and dwell in, having realized for himself through direct knowledge his own teacher's doctrine.' I, Bhāradvāja, very soon, very quickly, learned that Teaching. I, Bhāradvāja, merely through lip-recital and oral recitation, could speak with knowledge and with elder's authority, claiming 'I know and see' - both I and others. Then, Bhāradvāja, I thought: 'Āḷāra Kālāma does not declare that he enters and dwells in this Teaching having realized it for himself through direct knowledge through mere faith alone; surely Āḷāra Kālāma dwells knowing and seeing this Teaching.'

"Then, Bhāradvāja, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma - 'To what extent, friend Kālāma, do you declare that you enter and dwell in this Teaching, having realized it for yourself through direct knowledge?' When this was said, Bhāradvāja, Āḷāra Kālāma declared the base of nothingness. Then, Bhāradvāja, I thought: 'Not only does Āḷāra Kālāma have faith, I too have faith; not only does Āḷāra Kālāma have energy... mindfulness... concentration... wisdom, I too have wisdom. What if I were to strive for the realization of that Teaching which Āḷāra Kālāma declares he enters and dwells in, having realized it for himself through direct knowledge?' I, Bhāradvāja, very soon, very quickly, entered and dwelt in that Teaching, having realized it for myself through direct knowledge. Then, Bhāradvāja, I approached Āḷāra Kālāma; Having approached, I said this to Āḷāra Kālāma - 'To this extent, friend Kālāma, do you declare that you enter and dwell in this Teaching, having realized it for yourself through direct knowledge?' 'To this extent, friend, I declare that I enter and dwell in this Teaching, having realized it for myself through direct knowledge.' 'I too, friend, enter and dwell in this Teaching to this extent, having realized it for myself through direct knowledge.' 'It is a gain for us, friend, it is well-gained by us, friend, that we see such a fellow monk as the venerable one.' Thus, the Teaching that I declare having realized it for myself through direct knowledge and entered into, that Teaching you enter and dwell in, having realized it for yourself through direct knowledge; The Teaching that you enter and dwell in, having realized it for yourself through direct knowledge, that Teaching I declare having realized it for myself through direct knowledge and entered into. Thus, the Teaching that I know, that Teaching you know; the Teaching that you know, that Teaching I know. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both together lead this group. Thus, Bhāradvāja, Āḷāra Kālāma, being my teacher, placed me, his pupil, on an equal level with himself and honoured me with the highest honour. Then, Bhāradvāja, I thought: 'This Teaching does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the base of nothingness.' So, Bhāradvāja, being dissatisfied with that Teaching, I left it and went away.

476. "So, Bhāradvāja, seeking what is wholesome, searching for the unsurpassed state of sublime peace, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Friend, I wish to live the holy life in this Teaching and discipline.' When this was said, Bhāradvāja, Udaka Rāmaputta said this to me - 'Let the venerable one dwell here. this Teaching is such that a wise person would soon enter and dwell in, having realized for himself through direct knowledge his own teacher's doctrine.' I, Bhāradvāja, very soon, very quickly, learned that Teaching. I, Bhāradvāja, merely through lip-recital and oral recitation, could speak with knowledge and with elder's authority, claiming 'I know and see' - both I and others. Then, Bhāradvāja, I thought: 'Rāma did not declare that he entered and dwelt in this Teaching having realized it for himself through direct knowledge through mere faith alone; surely Rāma dwelt knowing and seeing this Teaching.' Then, Bhāradvāja, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'To what extent, friend, did Rāma declare that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge?' When this was said, Bhāradvāja, Udaka Rāmaputta declared the base of neither-perception-nor-non-perception. Then, Bhāradvāja, I thought: 'Not only did Rāma have faith, I too have faith; not only did Rāma have energy... mindfulness... concentration... wisdom, I too have wisdom. What if I were to strive for the realization of that Teaching which Rāma declared he entered and dwelt in, having realized it for himself through direct knowledge?' I, Bhāradvāja, very soon, very quickly, entered and dwelt in that Teaching, having realized it for myself through direct knowledge.

"Then, Bhāradvāja, I approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'To this extent, friend, did Rāma declare that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge?' 'To this extent, friend, Rāma declared that he entered and dwelt in this Teaching, having realized it for himself through direct knowledge.' 'I too, friend, enter and dwell in this Teaching to this extent, having realized it for myself through direct knowledge.' 'It is a gain for us, friend, it is well-gained by us, friend, that we see such a fellow monk as the venerable one.' Thus, the Teaching that Rāma declared having realized it for himself through direct knowledge and entered into, that Teaching you enter and dwell in, having realized it for yourself through direct knowledge; the Teaching that you enter and dwell in, having realized it for yourself through direct knowledge, that Teaching Rāma declared having realized it for himself through direct knowledge and entered into. Thus, the Teaching that Rāma knew through direct knowledge, that Teaching you know; the Teaching that you know, that Teaching Rāma knew through direct knowledge. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you lead this group. Thus, Bhāradvāja, Udaka Rāmaputta, being my fellow monk, placed me in the position of teacher and honoured me with the highest honour. Then, Bhāradvāja, I thought: 'This Teaching does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, but only to rebirth in the base of neither-perception-nor-non-perception.' So, Bhāradvāja, being dissatisfied with that Teaching, I left it and went away.

477. "So, Bhāradvāja, seeking what is wholesome, searching for the unsurpassed state of sublime peace, wandering by stages through Magadha, I arrived at Uruveḷā, the military town. There I saw a delightful stretch of land, a pleasant grove, a river flowing with clear water, with beautiful fords, and a village nearby for alms resort. Then, Bhāradvāja, I thought: 'How delightful is this stretch of land, how pleasant the grove, and the river flows with clear water, with beautiful fords, and there is a village nearby for alms resort. Indeed, this is suitable for the striving of a clansman who seeks striving.' So, Bhāradvāja, I sat down right there - 'This is suitable for striving.' And, Bhāradvāja, three extraordinary similes occurred to me, never heard before.

"Just as, Bhāradvāja, a wet, sappy piece of wood submerged in water. Then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, Bhāradvāja, would that person, taking an upper fire-stick and rubbing that wet, sappy piece of wood submerged in water, produce fire and make heat appear?" "Indeed not, Master Gotama. What is the reason for this? Because, Master Gotama, that wood is wet and sappy, and moreover it is submerged in water; that person would only reap fatigue and vexation." "Even so, Bhāradvāja, whatever ascetics or brahmins who live not withdrawn in body and mind from sensual pleasures, and whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual passion internally is not well abandoned, not well tranquillized - even if these good ascetics and brahmins experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. And even if these good ascetics and brahmins do not experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. This, Bhāradvāja, was the first extraordinary simile that occurred to me, never heard before.

478. "And, Bhāradvāja, a second extraordinary simile occurred to me, never heard before. Just as, Bhāradvāja, a wet, sappy piece of wood placed on dry ground far from water. Then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, Bhāradvāja, would that person, taking an upper fire-stick and rubbing that wet, sappy piece of wood placed on dry ground far from water, produce fire and make heat appear?" "Indeed not, Master Gotama. What is the reason for this? Because, Master Gotama, that wood is wet and sappy, even though it is placed on dry ground far from water; that person would only reap fatigue and vexation." "Even so, Bhāradvāja, whatever ascetics or brahmins who live withdrawn in body and mind from sensual pleasures, but whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual passion internally is not well abandoned, not well tranquillized - even if these good ascetics and brahmins experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. And even if these good ascetics and brahmins do not experience painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge, vision, and unsurpassed enlightenment. This, Bhāradvāja, was the second extraordinary simile that occurred to me, never heard before.

479. "And, Bhāradvāja, a third extraordinary simile occurred to me, never heard before. Just as, Bhāradvāja, a dry, rotting piece of wood placed on dry ground far from water. Then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, Bhāradvāja, would that person, taking an upper fire-stick and rubbing that dry, rotting piece of wood placed on dry ground far from water, produce fire and make heat appear?" "Yes, Master Gotama. What is the reason for this? Because, Master Gotama, that wood is dry and rotting, and moreover it is placed on dry ground far from water." "Even so, Bhāradvāja, whatever ascetics or brahmins who live withdrawn in body and mind from sensual pleasures, and whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual passion internally is well abandoned, well tranquillized - even if these good ascetics and brahmins experience painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge, vision, and unsurpassed enlightenment. And even if these good ascetics and brahmins do not experience painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge, vision, and unsurpassed enlightenment. This, Bhāradvāja, was the third extraordinary simile that occurred to me, never heard before. These, Bhāradvāja, were the three extraordinary similes that occurred to me, never heard before.

480. Then, Bhāradvāja, I thought: 'What if I were to clench my teeth, press my tongue against the roof of my mouth, and restrain, constrain, and torment my mind with my mind?' So, Bhāradvāja, I clenched my teeth, pressed my tongue against the roof of my mouth, and restrained, constrained, and tormented my mind with my mind. While I, Bhāradvāja, clenched my teeth, pressed my tongue against the roof of my mouth, and restrained, constrained, and tormented my mind with my mind, sweat ran from my armpits. Just as, Bhāradvāja, a strong person might seize a weaker person by the head or shoulders and restrain, constrain, and torment him, so too while I clenched my teeth, pressed my tongue against the roof of my mouth, and restrained, constrained, and tormented my mind with my mind, sweat ran from my armpits. My energy, Bhāradvāja, was aroused and unflagging, mindfulness was established and unconfused; but my body was agitated and not tranquil, as I was tormented by that painful striving.

481. Then, Bhāradvāja, I thought: 'What if I were to practise the breathless meditation?' So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth and nose. When I had stopped the in-breaths and out-breaths through my mouth and nose, Bhāradvāja, there was an exceedingly loud sound of winds coming out through my ear holes. Just as there is an exceedingly loud sound when a smith's bellows are being blown, even so, Bhāradvāja, when I had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds coming out through my ear holes. My energy, Bhāradvāja, was aroused and unflagging, mindfulness was established and unconfused; but my body was agitated and not tranquil, as I was tormented by that painful striving.

Then, Bhāradvāja, I thought: 'What if I were to practise the breathless meditation?' So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, Bhāradvāja, exceedingly strong winds cut through my belly. Just as, Bhāradvāja, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife, even so when I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, exceedingly strong winds cut through my belly. My energy, Bhāradvāja, was aroused and unflagging, mindfulness was established and unconfused; but my body was agitated and not tranquil, as I was tormented by that painful striving.

Then, Bhāradvāja, I thought: 'What if I were to practise the breathless meditation?' So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, Bhāradvāja, there was an exceedingly great burning in my body. Just as, Bhāradvāja, if two strong men were to seize a weaker man by both arms and roast and cook him over a pit of hot coals, even so when I had stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was an exceedingly great burning in my body. My energy, Bhāradvāja, was aroused and unflagging, mindfulness was established and unconfused, but my body was agitated and not tranquil, as I was tormented by that painful striving. Some deities, Bhāradvāja, seeing me, said: 'The ascetic Gotama is dead.' Some deities said: 'The ascetic Gotama is not dead, but he is dying.' Some deities said: 'The ascetic Gotama is not dead, nor is he dying; the ascetic Gotama is an arahant, for such is the way arahants dwell.'

Then, Bhāradvāja, I thought: 'What if I were to undertake complete fasting?' Then, Bhāradvāja, deities approached me and said this - 'Do not, friend, undertake complete fasting. If you, friend, undertake complete fasting, we will infuse divine essence through your hair follicles. By that you will sustain yourself.' Then, Bhāradvāja, I thought: 'If I were to claim complete abstinence from food, and these deities were to infuse divine essence through my hair follicles, and I were to sustain myself by that, That would be a lie.' So, Bhāradvāja, I refused those deities, saying 'enough.'

Then, Bhāradvāja, I thought: 'What if I were to take food little by little, a handful at a time, whether of bean soup, or lentil soup, or chickpea soup, or pea soup?' So, Bhāradvāja, I took food little by little, a handful at a time, whether of bean soup, or lentil soup, or chickpea soup, or pea soup. When I took food little by little, Bhāradvāja, a handful at a time, whether of bean soup, or lentil soup, or chickpea soup, or pea soup, my body reached extreme emaciation. Just as the joints of creepers or black creepers, so were my limbs due to eating so little; Just like a camel's footprint, so was my sitting place due to eating so little; Just like a row of beads, so did my backbone stand out curved and bent due to eating so little; Just as the rafters of an old house are broken and rotting, so my ribs were broken and rotting due to eating so little; Just as in a deep well the stars of water appear deep down and far away, so in my eye sockets the pupils appeared deep down and far away due to eating so little; Just as a bitter gourd cut when raw shrivels and withers in the heat and wind, so my scalp shrivelled and withered due to eating so little. When I thought, Bhāradvāja, 'I will touch my belly's skin,' I grasped my backbone instead, and when I thought 'I will touch my backbone,' I grasped my belly's skin instead; So much had my belly's skin stuck to my backbone due to eating so little. When I would defecate or urinate, Bhāradvāja, I would fall forward on my face right there due to eating so little. When I tried to ease this body, Bhāradvāja, I rubbed my limbs with my hands. As I rubbed my limbs with my hands, Bhāradvāja, the rotting hair fell from my body due to eating so little. Some people, Bhāradvāja, seeing me, said: 'The ascetic Gotama is black.' Some people said: 'The ascetic Gotama is not black, the ascetic Gotama is brown.' Some people said: 'The ascetic Gotama is neither black nor brown, the ascetic Gotama has golden-coloured skin'; So much, Bhāradvāja, had my pure and bright complexion been ruined due to eating so little.

482. Then, Bhāradvāja, I thought: 'Whatever ascetics or brahmins in the past experienced painful, sharp, severe, acute feelings due to exertion, this was the utmost, there was none beyond this; Whatever ascetics or brahmins in the future will experience painful, sharp, severe, acute feelings due to exertion, this will be the utmost, there will be none beyond this; Whatever ascetics or brahmins at present experience painful, sharp, severe, acute feelings due to exertion, this is the utmost, there is none beyond this. But by this severe performance of austerities I have not attained any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?' Then, Bhāradvāja, I thought: 'I recall that when my father the Sakyan was working, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Could that be the path to enlightenment?' Then, Bhāradvāja, following that memory, came the realization - 'That is indeed the path to enlightenment.' Then, Bhāradvāja, I thought: 'Why am I afraid of that happiness that has nothing to do with sensual pleasures and unwholesome states?' Then, Bhāradvāja, I thought: 'I am not afraid of that happiness that has nothing to do with sensual pleasures and unwholesome states.'

483. Then, Bhāradvāja, I thought: 'It is not easy to attain that happiness with a body that has reached such extreme emaciation. What if I were to take substantial food - boiled rice and porridge?' So, Bhāradvāja, I took substantial food - boiled rice and porridge. Now on that occasion, Bhāradvāja, five monks were attending on me: 'When the ascetic Gotama attains the Teaching, he will tell it to us.' But when I took substantial food - boiled rice and porridge, Bhāradvāja, those five monks left me in disgust: 'The ascetic Gotama has become luxurious, has abandoned his striving, has reverted to luxury.'

"So, Bhāradvāja, having taken substantial food and regained strength, quite secluded from sensual pleasures... etc... I entered and dwelt in the first meditative absorption. With the subsiding of thought and examination, internal confidence and unification of mind, without thought and examination, with rapture and happiness born of concentration, the second meditative absorption... third meditative absorption... I entered and dwelt in the fourth meditative absorption.

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

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

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

485. When this was said, the young man Saṅgāravo said this to the Blessed One - "Master Gotama's striving was steadfast indeed, the striving of a superior person indeed, as is natural for a Worthy One, a Perfectly Enlightened One. But, Master Gotama, are there deities?" "This is known to me as a fact, Bhāradvāja, namely - higher deities." "Why, Master Gotama, when asked 'are there deities?' do you say 'This is known to me as a fact, Bhāradvāja, namely higher deities'? Is this not, Master Gotama, being so, hollow and false?" "Bhāradvāja, when asked 'are there deities?' if one would say 'there are deities', if one would say 'this is known to me as a fact'; then in this case a wise person should come to the definite conclusion, namely - 'there are deities'." "But why did Master Gotama not explain this to me right from the start?" "It is widely accepted in the world, Bhāradvāja, namely - 'there are deities'."

486. When this was said, the young man Saṅgāravo said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms' - Even so, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse to Saṅgārava is concluded as the tenth.

The Chapter on Brahmins is concluded as the fifth.

Here is its summary -

Brahmāyu, Sela, Assalāyana, and the brahmin Ghoṭamukha;

Caṅkī, and among these Dhanañjāni, Vāseṭṭha, Subha and Gārava.

This is the summary of chapters:

The Chapter on Householders and Monks, Named After Wanderers;

The Chapter on Kings and Brahmins, these five are in the Middle Collection.

The Middle Fifty is completed.

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2. The Middle Fifty Discourses

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The Collection of the Middle Length Discourses

The Middle Fifty Discourses

1.

The Chapter on Householders

1.

The Discourse to Kandaraka

2.

The Discourse to the Man from the City of Aṭṭhaka

3.

The Discourse on the Trainee

4.

The Discourse to Potaliya

Talk on the Dangers of Sensual Pleasures

5.

The Discourse to Jīvaka

6.

The Discourse to Upāli

7.

The Discourse on the Dog-Duty Ascetic

8.

The Discourse to Prince Abhaya

9.

The Discourse on Many Kinds of Feeling

10.

The Discourse on the Incontrovertible Teaching

2.

The Chapter on Monks

1.

The Discourse on the Advice to Rāhula at Ambalaṭṭhikā

2.

The Greater Discourse of Advice to Rāhula

3.

The Shorter Discourse to Mālukya

4.

The Greater Discourse to Mālukya

5.

The Discourse to Bhaddāli

6.

The Discourse on the Simile of the Quail

7.

The Discourse at Cātumā

8.

The Discourse at Naḷakapāna

9.

The Discourse on Goliyāni

10.

The Discourse at Kīṭāgiri

3.

The Chapter on Wanderers

1.

Discourse to Vaccha on the Threefold True Knowledge

2.

The Discourse to Vaccha on Fire

3.

The Greater Discourse to Vaccha

4.

The Discourse to Dīghanakha

5.

The Discourse to Māgaṇḍiya

6.

The Discourse to Sandaka

7.

The Greater Discourse to Sakuludāyi

8.

The Discourse to Samaṇamuṇḍika

9.

The Shorter Discourse to Sakuludāyi

10.

The Discourse to Vekhanasa

4.