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

The Collection of the Long Discourses

The Chapter on Pāthika

1. The Discourse on Pāthika

The Account of Sunakkhatta

1. Thus have I heard - On one occasion the Blessed One was dwelling among the Mallans in a market town of the Mallans named Anupiya. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Anupiya for alms. Then this occurred to the Blessed One - "It is still too early to walk for alms in Anupiya. What if I were to approach the wanderer Bhaggava at Bhaggava's monastery?"

2. Then the Blessed One approached the wanderer Bhaggava at Bhaggava's monastery. Then the wanderer Bhaggava 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 Bhaggava, having taken a low seat, sat down to one side. Seated to one side, the wanderer Bhaggava said this to the Blessed One - "In recent days, Venerable Sir, Sunakkhatta the Licchavi son came to see me; having approached, he said this to me - 'I have now rejected the Blessed One, Bhaggava. I no longer dwell in reference to the Blessed One.' Is it true, Venerable Sir, what Sunakkhatta the Licchavi son said?" "It is exactly so, Bhaggava, as Sunakkhatta the Licchavi son said."

3. In recent days, Bhaggava, Sunakkhatta the Licchavi son came to see me; having approached, he paid homage to me and sat down to one side. Seated to one side, Bhaggava, Sunakkhatta the Licchavi son said this to me - 'I hereby reject the Blessed One, Venerable Sir. I will no longer, Venerable Sir, live in reference to the Blessed One.' 'When this was said, Bhaggava, I said this to Sunakkhatta the Licchavi son - 'Did I ever say to you, Sunakkhatta, "Come, Sunakkhatta, live in reference to me"?' 'No, Venerable Sir.' 'Or did you say to me - "Venerable Sir, I will live in reference to the Blessed One"?' 'No, Venerable Sir.' 'Thus, Sunakkhatta, neither did I say to you - "Come, Sunakkhatta, live in reference to me." Nor did you say to me - "Venerable Sir, I will live in reference to the Blessed One." This being so, misguided man, who are you and what are you rejecting? See, misguided man, how far you have erred in this.'

4. 'But, Venerable Sir, the Blessed One does not perform a wonder of superhuman power for me.' 'Did I ever say to you, Sunakkhatta: "Come, Sunakkhatta, live in reference to me, and I will perform a wonder of superhuman power for you"?' 'No, Venerable Sir.' 'Or did you say to me - "Venerable Sir, I will live in reference to the Blessed One, and the Blessed One will perform a wonder of superhuman power for me"?' 'No, Venerable Sir.' 'Thus, Sunakkhatta, neither did I say to you - "Come, Sunakkhatta, live in reference to me, and I will perform a wonder of superhuman power for you"; Nor did you say to me: "Venerable Sir, I will live in reference to the Blessed One, and the Blessed One will perform a wonder of superhuman power for me." This being so, misguided man, who are you and what are you rejecting? What do you think, Sunakkhatta, whether a wonder of superhuman power is performed or not performed, does the Teaching which I have taught lead the one who practises it to the complete destruction of suffering?' 'Whether, Venerable Sir, a wonder of superhuman power is performed or not performed, the Teaching which the Blessed One has taught leads the one who practises it to the complete destruction of suffering.' 'Thus, Sunakkhatta, whether a wonder of superhuman power is performed or not performed, the Teaching which I have taught leads the one who practises it to the complete destruction of suffering. In that case, Sunakkhatta, what will a performed wonder of superhuman power do? See, misguided man, how far you have erred in this.'

5. 'But, Venerable Sir, the Blessed One does not describe to me the beginning of things.' 'Did I ever say to you, Sunakkhatta: "Come, Sunakkhatta, live in reference to me, and I will describe to you the beginning of things"?' 'No, Venerable Sir.' 'Or did you say to me - "Venerable Sir, I will live in reference to the Blessed One, and the Blessed One will describe to me the beginning of things"?' 'No, Venerable Sir.' 'Thus, Sunakkhatta, neither did I say to you - "Come, Sunakkhatta, live in reference to me, and I will describe to you the beginning of things." Nor did you say to me - "Venerable Sir, I will live in reference to the Blessed One, and the Blessed One will describe to me the beginning of things." This being so, misguided man, who are you and what are you rejecting? What do you think, Sunakkhatta, whether the beginning of things is described or not described, does the Teaching which I have taught lead the one who practises it to the complete destruction of suffering?' 'Whether, Venerable Sir, the beginning of things is described or not described, the Teaching which the Blessed One has taught leads the one who practises it to the complete destruction of suffering.' 'Thus, Sunakkhatta, whether the beginning of things is described or not described, the Teaching which I have taught leads the one who practises it to the complete destruction of suffering. In that case, Sunakkhatta, what will a described beginning of things do? See, misguided man, how far you have erred in this.'

6. 'In many ways, Sunakkhatta, my praise has been spoken in the Vajji village - '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.' Thus, Sunakkhatta, in many ways my praise has been spoken in the Vajji village.

'In many ways, Sunakkhatta, the praise of the Teaching has been spoken in the Vajji village - 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' Thus, Sunakkhatta, in many ways the praise of the Teaching has been spoken in the Vajji village.

'In many ways, Sunakkhatta, the praise of the Community has been spoken in the Vajji village - The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Thus, Sunakkhatta, in many ways the praise of the Community has been spoken in the Vajji village.

I declare to you, Sunakkhatta, I announce to you, Sunakkhatta. There will be those, Sunakkhatta, who will say: "Sunakkhatta the Licchavi son was unable to live the holy life under the ascetic Gotama; being unable, he rejected the training and returned to the low life." Thus, Sunakkhatta, there will be those who will say this.

Even when I spoke thus, Bhaggava, Sunakkhatta the Licchavi son departed from this Teaching and discipline, as one destined for the plane of misery, destined for hell.

The Story of Korakkhattiya

7. "On one occasion, Bhaggava, I was dwelling among the Thūlus in a town of the Thūlus called Uttarakā. Then, Bhaggava, having dressed in the morning and taking my bowl and robe, with Sunakkhatta the Licchavi son as my attendant, I entered Uttarakā for alms. Now on that occasion the naked ascetic Korakkhattiyo, who followed the dog-duty practice, moving about on all fours, was eating and consuming with his mouth alone food that had been scattered on the ground. Sunakkhatta the Licchavi son saw the naked ascetic Korakkhattiyo, who followed the dog-duty practice, moving about on all fours, eating and consuming with his mouth alone food that had been scattered on the ground. Having seen this, this occurred to him: 'How excellent indeed is this ascetic who, moving about on all fours, eats and consumes with his mouth alone food that has been scattered on the ground!'

"Then, Bhaggava, having understood with my own mind the reflection in the mind of Sunakkhatta the Licchavi son, I said this to Sunakkhatta the Licchavi son - 'How dare you, misguided man, claim to be an ascetic, a son of the Sakyans!' 'Why, Venerable Sir, did the Blessed One say this to me - 'How dare you, misguided man, claim to be an ascetic, a son of the Sakyans!' 'Did you not, Sunakkhatta, on seeing the naked ascetic Korakkhattiyo, who followed the dog-duty practice, moving about on all fours, eating and consuming with his mouth alone food that had been scattered on the ground, think thus - 'How excellent indeed is this ascetic who, moving about on all fours, eats and consumes with his mouth alone food that has been scattered on the ground!' 'Yes, Venerable Sir. But, Venerable Sir, is the Blessed One envious of their arahantship?' 'I am not, misguided man, envious of arahantship. Rather, this evil view has arisen in you; abandon it. Let it not be for your harm and suffering for a long time. Moreover, Sunakkhatta, what you think about the naked ascetic Korakkhattiyo - 'This ascetic is excellent.' He will die of indigestion on the seventh day. After death, he will be reborn among the asuras called Kālakañjika, which is the lowest of the asura realms. After death, they will cast his body in the charnel ground at Bīraṇatthambaka. If you wish, Sunakkhatta, you may approach the naked ascetic Korakkhattiyo and ask him - 'Friend Korakkhattiyo, do you know your destiny?' It is possible, Sunakkhatta, that the naked ascetic Korakkhattiyo will answer you: 'Friend Sunakkhatta, I know my destiny; I have been reborn among the asuras called Kālakañjika, which is the lowest of the asura realms.'

"Then, Bhaggava, Sunakkhatta the Licchavi son approached the naked ascetic Korakkhattiyo; having approached, he said this to the naked ascetic Korakkhattiya - 'You have been declared, friend Korakkhattiya, by the ascetic Gotama - The naked ascetic Korakkhattiya will die of indigestion on the seventh day. After death, he will be reborn among the asuras called Kālakañjika, which is the lowest of the asura realms. After death, they will cast his body in the charnel ground at Bīraṇatthambaka.' Therefore, friend Korakkhattiya, you should eat food in moderation and drink water in moderation, so that the words of the ascetic Gotama might be wrong.'

8. Then, Bhaggava, Sunakkhatta the Licchavi son counted the days one by one for seven days and nights, as one who had no faith in the Truth Finder. Then, Bhaggava, on the seventh day the naked ascetic Korakkhattiyo died of indigestion. After death, he was reborn among the asuras called Kālakañjika, which is the lowest of the asura realms. After death, they cast his body in the charnel ground at Bīraṇatthambaka.

9. Sunakkhatta the Licchavi son heard: "The naked ascetic Korakkhattiyo has died of indigestion and his body has been thrown in the Bīraṇatthambaka charnel ground." Then, Bhaggava, Sunakkhatta the Licchavi son approached the naked ascetic Korakkhattiyo at the Bīraṇatthambaka charnel ground; having approached, he struck the naked ascetic Korakkhattiyo three times with his hand: "Friend Korakkhattiyo, do you know your destiny?" Then, Bhaggava, the naked ascetic Korakkhattiyo, wiping his back with his hand, got up. "Friend Sunakkhatta, I know my destiny. I have been reborn among the asuras called Kālakañjika, which is the lowest of the asura realms," he said, and fell flat on his back right there.

10. Then, Bhaggava, Sunakkhatta the Licchavi son approached me; having approached, he paid homage to me and sat down to one side. When he was seated to one side, Bhaggava, I said this to Sunakkhatta the Licchavi son - 'What do you think, Sunakkhatta, did what I declared about the naked ascetic Korakkhattiyo turn out exactly as I declared, or differently?' 'Venerable Sir, what the Blessed One declared about the naked ascetic Korakkhattiyo turned out exactly as declared, not differently.' 'What do you think, Sunakkhatta, when this is so, has a wonder of superhuman power been performed or not?' 'Surely, Venerable Sir, when this is so, a wonder of superhuman power has been performed, not unperformed.' 'Even though I perform a wonder of superhuman power, you, misguided man, say this - 'But, Venerable Sir, the Blessed One does not perform a wonder of superhuman power for me.' See, misguided man, how far you have erred in this.' Even when I spoke thus, Bhaggava, Sunakkhatta the Licchavi son departed from this Teaching and discipline, as one destined for the plane of misery, destined for hell.

The Case of the Naked Ascetic Kaḷāramaṭṭaka

11. "On one occasion, Bhaggava, I was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the naked ascetic Kaḷāramaṭṭaka was dwelling in Vesālī, having gained the highest gain and the highest fame in the Vajji country. He had undertaken and was following seven vows: 'For life I shall be a naked ascetic, I shall not put on clothes; for life I shall be celibate, I shall not engage in sexual intercourse; for life I shall sustain myself only on liquor and meat, I shall not eat rice and porridge. I shall not go beyond the Udena Shrine east of Vesālī, I shall not go beyond the Gotamaka Shrine south of Vesālī, I shall not go beyond the Sattamba Shrine west of Vesālī, I shall not go beyond the Bahuputta Shrine north of Vesālī.' Due to undertaking these seven vows he had gained the highest gain and the highest fame in the Vajji country.

12. Then, Bhaggava, Sunakkhatta the Licchavi son approached the naked ascetic Kaḷāramaṭṭaka; having approached, he asked the naked ascetic Kaḷāramaṭṭaka a question. When questioned, the naked ascetic Kaḷāramaṭṭaka could not answer. Being unable to answer, he displayed anger, hatred and displeasure. Then, Bhaggava, this occurred to Sunakkhatta the Licchavi son: 'We have indeed offended a worthy ascetic of good form. Let it not be for our harm and suffering for a long time.'

13. Then, Bhaggava, Sunakkhatta the Licchavi son approached me; having approached, he paid homage to me and sat down to one side. When he was seated to one side, Bhaggava, I said this to Sunakkhatta the Licchavi son - 'How dare you, misguided man, claim to be an ascetic, a son of the Sakyans!' 'Why, Venerable Sir, did the Blessed One say this to me - how dare you, misguided man, claim to be an ascetic, a son of the Sakyans?' 'Did you not, Sunakkhatta, approach the naked ascetic Kaḷāramaṭṭaka and ask him a question? When questioned, the naked ascetic Kaḷāramaṭṭaka could not answer. Being unable to answer, he displayed anger, hatred and displeasure. Then this occurred to you: 'We have indeed offended a worthy ascetic of good form. Let it not be for our harm and suffering for a long time.' 'Yes, Venerable Sir. But, Venerable Sir, is the Blessed One envious of their arahantship?' 'I am not, misguided man, envious of arahantship. Rather, this evil view has arisen in you; abandon it. Let it not be for your harm and suffering for a long time. Moreover, Sunakkhatta, what you think about the naked ascetic Kaḷāramaṭṭaka - 'This ascetic is excellent' - before long he will go about wearing clothes, with a retinue, eating rice and gruel, having transcended all the shrines of Vesālī, and will die fallen from fame.'

Then, Bhaggava, before long the naked ascetic Kaḷāramaṭṭaka went about wearing clothes, with a retinue, eating rice and gruel, having transcended all the shrines of Vesālī, and died fallen from fame.

14. Sunakkhatta the Licchavi son heard: 'The naked ascetic Kaḷāramaṭṭaka has died fallen from fame, having gone about wearing clothes, with a retinue, eating rice and gruel, having transcended all the shrines of Vesālī.' Then, Bhaggava, Sunakkhatta the Licchavi son approached me; having approached, he paid homage to me and sat down to one side. When he was seated to one side, Bhaggava, I said this to Sunakkhatta the Licchavi son - 'What do you think, Sunakkhatta, did what I declared about the naked ascetic Kaḷāramaṭṭaka turn out exactly as I declared, or differently?' 'Venerable Sir, what the Blessed One declared about the naked ascetic Kaḷāramaṭṭaka turned out exactly as declared, not differently.' 'What do you think, Sunakkhatta, when this is so, has a wonder of superhuman power been performed or not?' 'Surely, Venerable Sir, when this is so, a wonder of superhuman power has been performed, not unperformed.' 'Even though I perform a wonder of superhuman power, you, misguided man, say this - "But, Venerable Sir, the Blessed One does not perform a wonder of superhuman power for me."' See, misguided man, how far you have erred in this.' Even when I spoke thus, Bhaggava, Sunakkhatta the Licchavi son departed from this Teaching and discipline, as one destined for the plane of misery, destined for hell.

The Account of the Naked Ascetic Pāthikaputta

15. "On one occasion, Bhaggava, I was dwelling right there at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the naked ascetic Pāthikaputta was dwelling in Vesālī, having gained the highest gain and the highest fame in the Vajji country. He spoke thus in an assembly at Vesālī: 'The ascetic Gotama claims knowledge and I too claim knowledge. One who claims knowledge is worthy to display a wonder of superhuman power with one who claims knowledge. Let the ascetic Gotama come halfway, and I will go halfway. Then we both could perform wonders of superhuman power there. If the ascetic Gotama performs one wonder of superhuman power, I will perform two. If the ascetic Gotama performs two wonders of superhuman power, I will perform four. If the ascetic Gotama performs four wonders of superhuman power, I will perform eight. Thus however many wonders of superhuman power the ascetic Gotama performs, I will perform double.'

16. Then, Bhaggava, Sunakkhatta the Licchavi son approached me; having approached, he paid homage to me and sat down to one side. Seated to one side, Bhaggava, Sunakkhatta the Licchavi son said this to me - 'Venerable Sir, the naked ascetic Pāthikaputta is dwelling in Vesālī, having gained the highest gain and the highest fame in the Vajji country. He spoke thus in an assembly at Vesālī: 'The ascetic Gotama claims knowledge and I too claim knowledge. One who claims knowledge is worthy to display a wonder of superhuman power with one who claims knowledge. Let the ascetic Gotama come halfway, and I will go halfway. Then we both could perform wonders of superhuman power there. If the ascetic Gotama performs one wonder of superhuman power, I will perform two. If the ascetic Gotama performs two wonders of superhuman power, I will perform four. If the ascetic Gotama performs four wonders of superhuman power, I will perform eight. Thus however many wonders of superhuman power the ascetic Gotama performs, I will perform double.'

When this was said, Bhaggava, I said this to Sunakkhatta the Licchavi son - 'It is impossible, Sunakkhatta, that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

17. 'Let the Blessed One guard this statement, let the Fortunate One guard this statement.' 'Why do you say this to me, Sunakkhatta - "Let the Blessed One guard this statement, let the Fortunate One guard this statement"?' 'Venerable Sir, this statement has been definitively declared by the Blessed One - "It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: 'Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama' - his head would split open." And, Venerable Sir, if the naked ascetic Pāthikaputta should come into the Blessed One's presence in a different form, that would make the Blessed One's statement false.'

18. "Would the Truth Finder, Sunakkhatta, speak such words that are ambiguous?" "But, Venerable Sir, has the Blessed One encompassed the naked ascetic Pāthikaputta's mind with his mind - "It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: 'Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama' - his head would split open?"

"Or did deities inform the Blessed One of this matter - "Venerable Sir, it is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into the presence of the Blessed One. If he should think thus: 'Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama' - his head would split open?"

19. Having encompassed his mind with my mind, Sunakkhatta, I know that the naked ascetic Pāthikaputta - it is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

'Deities too informed me of this matter - "Venerable Sir, it is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into the presence of the Blessed One. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

'Even Ajita, the general of the Licchavis, who has recently died, has been reborn in the company of the Thirty-three gods. He too approached me and informed me thus - "Venerable Sir, the naked ascetic Pāthikaputta is shameless; Venerable Sir, the naked ascetic Pāthikaputta speaks falsely. Venerable Sir, the naked ascetic Pāthikaputta declared about me in the Vajji village - 'Ajita, the general of the Licchavis, has been reborn in the great hell.' But Venerable Sir, I have not been reborn in the great hell; I have been reborn in the company of the Thirty-Three gods. Venerable Sir, the naked ascetic Pāthikaputta is shameless; Venerable Sir, the naked ascetic Pāthikaputta speaks falsely; And Venerable Sir, it is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into the presence of the Blessed One. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

'Thus, Sunakkhatta, having encompassed his mind with my mind, I know that the naked ascetic Pāthikaputta - it is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: 'Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama' - his head would split open." Deities too informed me of this matter - "Venerable Sir, it is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into the presence of the Blessed One. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

'Now, Sunakkhatta, having walked for alms in Vesālī and returned from the alms round after the meal, I will approach the park of the naked ascetic Pāthikaputta for the day's abiding. "Now tell whomever you wish, Sunakkhatta."

Talk on the Wonder of Superhuman Power

20. Then, Bhaggava, having dressed in the morning and taking my bowl and robe, I entered Vesālī for alms. Having walked for alms in Vesālī and returned from the alms round after the meal, I approached the park of the naked ascetic Pāthikaputta for the day's abiding. Then, Bhaggava, Sunakkhatta the Licchavi son hurriedly entered Vesālī and approached the well-known and distinguished Licchavis; having approached, he said this to the well-known and distinguished Licchavis - 'Friends, the Blessed One, having walked for alms in Vesālī and returned from the alms round after the meal, has approached the park of the naked ascetic Pāthikaputta for the day's abiding. Come forth, venerable sirs, come forth, venerable sirs, there will be a wonder of superhuman power from these good ascetics.' Then, Bhaggava, this occurred to the well-known and distinguished Licchavis: 'It seems, sirs, that there will be a wonder of superhuman power from these good ascetics; well then, sirs, let us go!' And he approached the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects. Having approached, he said this to the well-known and distinguished ascetics and brahmins of different sects - 'Friends, the Blessed One, having walked for alms in Vesālī and returned from the alms round after the meal, has approached the park of the naked ascetic Pāthikaputta for the day's abiding. Come forth, venerable sirs, come forth, venerable sirs, there will be a wonder of superhuman power from these good ascetics.' Then, Bhaggava, this occurred to the well-known and distinguished ascetics and brahmins of different sects: 'It seems, sirs, that there will be a wonder of superhuman power from these good ascetics; well then, sirs, let us go!'

Then, Bhaggava, the well-known and distinguished Licchavis, and the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects approached the park of the naked ascetic Pāthikaputta. That assembly, Bhaggava, was large, consisting of many hundreds and many thousands.

21. Then, Bhaggava, the naked ascetic Pāthikaputta heard: 'The well-known and distinguished Licchavis have arrived, and the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects have arrived. And the ascetic Gotama is sitting in my park for his midday rest.' Upon hearing this, he was struck with fear, trepidation, and terror. Then, Bhaggava, the naked ascetic Pāthikaputta, being frightened, terrified, with hair standing on end, approached the wanderers' park at Tinduka Grove.

Then, Bhaggava, that assembly heard: 'The naked ascetic Pāthikaputta, being frightened, terrified, with hair standing on end, has approached the wanderers' park at Tinduka Grove.' Then, Bhaggava, that assembly addressed a certain man:

'Come, good man, go to the naked ascetic Pāthikaputta at the wanderers' park at Tinduka Grove. Having approached, tell the naked ascetic Pāthikaputta thus: "Come forth, friend Pāthikaputta, the well-known and distinguished Licchavis have arrived, and the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects have arrived, and the ascetic Gotama is sitting in your park for his midday rest; And these words were spoken by you, friend Pāthikaputta, in the assembly at Vesālī: 'The ascetic Gotama claims knowledge and I too claim knowledge. One who claims knowledge is worthy to display a wonder of superhuman power with one who claims knowledge. Let the ascetic Gotama come halfway, and I will go halfway. Then we both could perform wonders of superhuman power there. If the ascetic Gotama performs one wonder of superhuman power, I will perform two. If the ascetic Gotama performs two wonders of superhuman power, I will perform four. If the ascetic Gotama performs four wonders of superhuman power, I will perform eight. Thus however many wonders of superhuman power the ascetic Gotama performs, I will perform double' - so come forth; Friend Pāthikaputta, halfway. The ascetic Gotama has already come first and is sitting in your park for his midday rest."

22. "Yes, madam," that man replied to the assembly and approached the wanderers' park at Tinduka Grove, where the naked ascetic Pāthikaputta was. Having approached, he said this to the naked ascetic Pāthikaputta: "Come forth, friend Pāthikaputta, the well-known and distinguished Licchavis have arrived, and the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects have arrived. And the ascetic Gotama is sitting in your park for his midday rest. And these words were spoken by you, friend Pāthikaputta, in the assembly at Vesālī: 'The ascetic Gotama claims knowledge; I too claim knowledge. One who claims knowledge is worthy to display a wonder of superhuman power with one who claims knowledge...etc... I will perform double.' So come forth, friend Pāthikaputta, halfway. The ascetic Gotama has already come first and is sitting in your park for his midday rest."

When this was said, Bhaggava, the naked ascetic Pāthikaputta said 'I'm coming, friend, I'm coming, friend,' but just wriggled about right there, unable even to rise from his seat. Then, Bhaggava, that person said this to the naked ascetic Pāthikaputta - "What's going on with you, friend Pāthikaputta? Are your buttocks stuck to the seat, or is the seat stuck to your buttocks? You say 'I'm coming, friend, I'm coming, friend,' but just wriggle about right there, unable even to rise from your seat." Even when spoken to thus, Bhaggava, the naked ascetic Pāthikaputta said 'I'm coming, friend, I'm coming, friend,' but just wriggled about right there, unable even to rise from his seat.

23. "When, Bhaggava, that person knew - 'This naked ascetic Pāthikaputta is utterly defeated. He says "I'm coming, friend, I'm coming, friend," but just wriggles about right there, unable even to rise from his seat.' Then he went to that assembly and announced: 'The naked ascetic Pāthikaputta is utterly defeated, sirs. He says "I'm coming, friend, I'm coming, friend," but just wriggles about right there, unable even to rise from his seat.' When this was said, Bhaggava, I said this to that assembly - 'It is impossible, friends, that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

First recitation section is completed.

24. Then, Bhaggava, a certain great Licchavi minister rose from his seat and said this to that assembly: 'Then, sirs, wait a moment until I go. Perhaps I might be able to bring the naked ascetic Pāthikaputta to this assembly.'

Then, Bhaggava, that great Licchavi minister approached the naked ascetic Pāthikaputta at the wanderers' park at Tinduka Grove. Having approached, he said this to the naked ascetic Pāthikaputta: 'Come forth, friend Pāthikaputta, it would be better for you to come forth, the well-known and distinguished Licchavis have arrived, and the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects have arrived. And the ascetic Gotama is sitting in your park for his midday rest. And these words were spoken by you, friend Pāthikaputta, in the assembly at Vesālī: 'The ascetic Gotama claims knowledge...etc... I will perform double.' So come forth, friend Pāthikaputta, halfway. The ascetic Gotama has already come first and is sitting in your park for his midday rest. And these words were spoken by the ascetic Gotama in the assembly: "It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: 'Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama' - his head would split open." Come forth, friend Pāthikaputta, by your coming forth we will declare victory for you and defeat for the ascetic Gotama.'

When this was said, Bhaggava, the naked ascetic Pāthikaputta said 'I'm coming, friend, I'm coming, friend,' but just wriggled about right there, unable even to rise from his seat. Then, Bhaggava, that great Licchavi minister said this to the naked ascetic Pāthikaputta - "What's going on with you, friend Pāthikaputta? Are your buttocks stuck to the seat, or is the seat stuck to your buttocks? You say 'I'm coming, friend, I'm coming, friend,' but just wriggle about right there, unable even to rise from your seat." Even when spoken to thus, Bhaggava, the naked ascetic Pāthikaputta said 'I'm coming, friend, I'm coming, friend,' but just wriggled about right there, unable even to rise from his seat.

25. "When, Bhaggava, that great Licchavi minister knew - 'This naked ascetic Pāthikaputta is utterly defeated. He says "I'm coming, friend, I'm coming, friend," but just wriggles about right there, unable even to rise from his seat.' Then he went to that assembly and announced: 'The naked ascetic Pāthikaputta is utterly defeated, sirs. He says "I'm coming, friend, I'm coming, friend," but just wriggles about right there, unable even to rise from his seat.' When this was said, Bhaggava, I said this to that assembly - 'It is impossible, friends, that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open. If the venerable Licchavis should think thus: "Let us bind the naked ascetic Pāthikaputta with leather straps and drag him with teams of oxen" - either the straps would break or Pāthikaputta would. It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

26. Then, Bhaggava, Jāliya, the pupil of Dārupattika, rose from his seat and said this to that assembly: 'Then, sirs, wait a moment until I go; perhaps I might be able to bring the naked ascetic Pāthikaputta to this assembly.'

Then, Bhaggava, Jāliya, the pupil of Dārupattika, approached the naked ascetic Pāthikaputta at the wanderers' park at Tinduka Grove. Having approached, he said this to the naked ascetic Pāthikaputta: 'Come forth, friend Pāthikaputta, it would be better for you to come forth. The well-known and distinguished Licchavis have arrived, and the well-known and distinguished wealthy brahmins, leading householders, and various ascetics and brahmins of different sects have arrived. And the ascetic Gotama is sitting in your park for his midday rest. And these words were spoken by you, friend Pāthikaputta, in the assembly at Vesālī: 'The ascetic Gotama claims knowledge...etc... I will perform double.' So come forth, friend Pāthikaputta, halfway. The ascetic Gotama has already come first and is sitting in your park for his midday rest. And these words were spoken by the ascetic Gotama in the assembly: "It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open. If the venerable Licchavis should think thus: 'Let us bind the naked ascetic Pāthikaputta with leather straps and drag him with teams of oxen.' Either the straps would break or Pāthikaputta would. It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: 'Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama' - his head would split open." Come forth, friend Pāthikaputta, by your coming forth we will declare victory for you and defeat for the ascetic Gotama.'

When this was said, Bhaggava, the naked ascetic Pāthikaputta said 'I'm coming, friend, I'm coming, friend,' but just wriggled about right there, unable even to rise from his seat. Then, Bhaggava, Jāliya, the pupil of Dārupattika, said this to the naked ascetic Pāthikaputta - "What's going on with you, friend Pāthikaputta? Are your buttocks stuck to the seat, or is the seat stuck to your buttocks? You say 'I'm coming, friend, I'm coming, friend,' but just wriggle about right there, unable even to rise from your seat." Even when spoken to thus, Bhaggava, the naked ascetic Pāthikaputta said "I'm coming, friend, I'm coming, friend," but just wriggled about right there, unable even to rise from his seat.

27. "When, Bhaggava, Jāliya, the pupil of Dārupattika, knew - 'This naked ascetic Pāthikaputta is utterly defeated. He says "I'm coming, friend, I'm coming, friend," but just wriggles about right there, unable even to rise from his seat,' then he said this to him:

'Once upon a time, friend Pāthikaputta, this occurred to the lion, king of beasts: what if I were to make my dwelling depending on a certain forest grove. Having made my dwelling there, in the evening I would emerge from the dwelling, having emerged from the dwelling I would stretch, having stretched I would survey all four directions, having surveyed all four directions I would roar the lion's roar three times, having roared the lion's roar three times I would set out for my hunting ground. Having killed the choicest of the herds of deer and having eaten the tenderest flesh, I would return to that same dwelling.

Then, friend, that lion, king of beasts, made his dwelling depending on a certain forest grove. Having made my dwelling there, in the evening I emerged from the dwelling, having emerged from the dwelling I stretched, having stretched I surveyed all four directions, having surveyed all four directions I roared the lion's roar three times, having roared the lion's roar three times I set out for my hunting ground. Having killed the choicest of the herds of deer and having eaten the tenderest flesh, I returned to that same dwelling.

28. 'Friend Pāthikaputta, a jackal grown old on the lion's leftovers, that very king of beasts, became proud and strong. Then, friend, this occurred to that old jackal: who am I, and who is the lion, king of beasts? What if I were to make my dwelling depending on a certain forest grove. Having made my dwelling there, in the evening I would emerge from the dwelling, having emerged from the dwelling I would stretch, having stretched I would survey all four directions, having surveyed all four directions I would roar the lion's roar three times, having roared the lion's roar three times I would set out for my hunting ground. Having killed the choicest of the herds of deer and having eaten the tenderest flesh, I would return to that same dwelling.'

'Then, friend, that old jackal made his dwelling depending on a certain forest grove. Having made my dwelling there, in the evening I emerged from the dwelling, having emerged from the dwelling I stretched, having stretched I surveyed all four directions, having surveyed all four directions thinking "I will roar the lion's roar three times," but roared just like a jackal, just like a mongrel - for what are wretched jackals compared to the lion's roar?

Even so, friend Pāthikaputta, while living on the attributes of the Fortunate One, while consuming what is left over by the Fortunate One, you think it proper to attack the Truth Finder, the Arahant, the Perfectly Enlightened One. For what are wretched Pāthikaputta's compared to challenging the Truth Finders, the Worthy Ones, the Perfectly Enlightened Ones?

29. "When, Bhaggava, Jāliya, the pupil of Dārupattika, with this simile could not make the naked ascetic Pāthikaputta move from that seat. Then he said this to him -

'Having regarded oneself as a lion,

He conceived: "I am the king of beasts";

Yet he roared just like a jackal,

For what are wretched jackals compared to the lion's roar?

30. "When, Bhaggava, Jāliya, the pupil of Dārupattika, with this simile too could not make the naked ascetic Pāthikaputta move from that seat. Then he said this to him -

'Looking at oneself in another's wandering about, being equal in food;

As long as one does not see oneself, even a jackal thinks itself a tiger.

Yet he roared just like a jackal;

For what are wretched jackals compared to the lion's roar?

31. "When, Bhaggava, Jāliya, the pupil of Dārupattika, with this simile too could not make the naked ascetic Pāthikaputta move from that seat. Then he said this to him -

'Having eaten frogs and barn mice,

And corpses thrown in the charnel grounds;

Grown up in the Great Wood, an empty forest,

He conceived: "I am the king of beasts";

Yet he roared just like a jackal;

For what are wretched jackals compared to the lion's roar?

32. "When, Bhaggava, Jāliya, the pupil of Dārupattika, with this simile too could not make the naked ascetic Pāthikaputta move from that seat. Then he went to that assembly and announced: 'The naked ascetic Pāthikaputta is utterly defeated, sirs. He says "I'm coming, friend, I'm coming, friend," but just wriggles about right there, unable even to rise from his seat.'

33. When this was said, Bhaggava, I said this to that assembly - 'It is impossible, friends, that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open. If the venerable Licchavis should think thus: "Let us bind the naked ascetic Pāthikaputta with leather straps and drag him with bull elephants." Either the straps would break or Pāthikaputta would. It is impossible that the naked ascetic Pāthikaputta, without abandoning that speech, without abandoning that mind, without relinquishing that view, could come into my presence. If he should think thus: "Without abandoning that speech, without abandoning that mind, without relinquishing that view, I will go into the presence of the ascetic Gotama" - his head would split open.'

34. Then, Bhaggava, I instructed, inspired, uplifted and gladdened that assembly with a talk on the Teaching, and having instructed, inspired, uplifted and gladdened that assembly with a talk on the Teaching, having released them from great bondage, having rescued eighty-four thousand living beings from great peril, having entered into the fire element, having risen seven palm trees' height into the air, having created another flame seven palm trees high, having blazed and smoked, I reappeared in the Peaked Hall in the Great Wood.

35. Then, Bhaggava, Sunakkhatta the Licchavi son approached me; having approached, he paid homage to me and sat down to one side. When he was seated to one side, Bhaggava, I said this to Sunakkhatta the Licchavi son - 'What do you think, Sunakkhatta, did what I declared about the naked ascetic Pāthikaputta turn out exactly as I declared, or differently?' 'Venerable Sir, what the Blessed One declared about the naked ascetic Pāthikaputta turned out exactly as declared, not differently.'

'What do you think, Sunakkhatta, when this is so, has a wonder of superhuman power been performed or not?' 'Surely, Venerable Sir, when this is so, a wonder of superhuman power has been performed, not unperformed.' 'Even though I perform a wonder of superhuman power, you, misguided man, say this - 'But, Venerable Sir, the Blessed One does not perform a wonder of superhuman power for me.' See, misguided man, how far you have erred in this.'

Even when I spoke thus, Bhaggava, Sunakkhatta the Licchavi son departed from this Teaching and discipline, as one destined for the plane of misery, destined for hell.

Talk on the Description of Origins

36. "And Bhaggava, I understand the origins. I understand this and I understand what is beyond this, and understanding this I do not grasp at it; and because I do not grasp, quenching is directly known by me, and by directly knowing this, the Truth Finder does not fall into calamity.

37. "Bhaggava, there are some ascetics and brahmins who proclaim a doctrine of creation by God and Brahmā as taught by their teachers. Having approached them, I say thus - 'Is it true, venerable sirs, that you proclaim a doctrine of creation by God and Brahmā as taught by your teachers?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But in what way, venerable sirs, do you proclaim this doctrine of creation by God and Brahmā as taught by your teachers?' When questioned by me, they could not answer satisfactorily, and not answering satisfactorily, they asked me in return. When questioned, I answered them:

38. 'There comes a time, friend, when, after a very long period has passed, this world contracts. When the world is contracting, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

'There comes a time, friend, when, after a very long period has passed, this world expands. When the world is expanding, an empty Brahma-mansion appears. Then a certain being, due to the exhaustion of their life-span or the exhaustion of their merit, passes away from the realm of radiant gods and arises in the empty Brahma-mansion. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

Due to having dwelt there alone for a long time, agitation and discontent arise in him: 'Oh, may other beings come to this position of being!' Then other beings, due to the exhaustion of their life-span or the exhaustion of their merit, pass away from the realm of radiant gods and arise in the Brahma-mansion in company with that being. There they too dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

39. 'There, friend, the being who was first reborn has this thought: I am Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, these beings were created by me. What is the reason for this? Because earlier I had this thought: 'Oh, may other beings come to this position of being!' Such was my mind's wish. And these beings have come to this position of being.'

'Those beings who were reborn later also have this thought: 'This venerable one is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be. We were created by this venerable Brahmā. What is the reason for this? For we saw him here first arisen, while we arose afterwards.'

40. 'There, friend, the being who was first reborn is of longer life span, of greater beauty, and more influential. But those beings who were reborn later are of shorter life span, of lesser beauty, and less influential.

'Friend, there is the possibility that some being, having passed away from that realm, comes to this position of being. Having come to this position of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life; but do not recollect beyond that.

He speaks thus - That venerable one who is Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Supreme, the Ordainer, the Almighty, the Father of all that are and are to be, by whom we were created. He is permanent, stable, eternal, not subject to change, and will remain the same for eternity. But we who were created by that venerable Brahmā, we are impermanent, unstable, short-lived, subject to falling away, and have come to this position of being.' Is it in this way that you, venerable sirs, proclaim the doctrine of creation by God and Brahmā as taught by your teachers? They said thus: Yes, friend Gotama, we have heard it just as the venerable Gotama has said. "And Bhaggava, I understand the origins. I understand this and I understand what is beyond this, and understanding this I do not grasp at it; and because I do not grasp, quenching is directly known by me. By directly knowing this, the Truth Finder does not fall into calamity.

41. "Bhaggava, there are some ascetics and brahmins who proclaim a doctrine of corruption by play as taught by their teachers. Having approached them, I say thus - 'Is it true, venerable sirs, that you proclaim a doctrine of corruption by play as taught by your teachers?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But in what way, venerable sirs, do you proclaim this doctrine of corruption by play as taught by your teachers?' When questioned by me, they could not answer satisfactorily, and not answering satisfactorily, they asked me in return, and when questioned, I answered them:

42. 'Friend, there are deities called 'corrupted by play'. They dwell excessively devoted to laughter, play, and delight. As they dwell excessively devoted to laughter, play, and delight, their mindfulness becomes confused, and due to the decay of mindfulness, these deities fall from that realm.

'Friend, there is the possibility that some being, having passed away from that realm, comes to this position of being, having come to this position of being, they go forth from home into homelessness, having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that past life; but do not recollect beyond that.

He speaks thus - Those venerable deities who are not corrupted by play do not dwell excessively devoted to laughter, play, and delight. As they dwell not excessively devoted to laughter, play, and delight, their mindfulness does not become confused, and due to the non-decay of mindfulness, these deities do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by play dwelt excessively devoted to laughter, play, and delight. As we dwelt excessively devoted to laughter, play, and delight, our mindfulness became confused, and due to the decay of mindfulness, we fell from that realm and are impermanent, unstable, short-lived, subject to falling away, and have come to this position of being. Is it in this way that you, venerable sirs, proclaim the doctrine of corruption by play as taught by your teachers? They said thus: Yes, friend Gotama, we have heard it just as the venerable Gotama has said. "And Bhaggava, I understand the origins... etc... By directly knowing this, the Truth Finder does not fall into calamity.

43. "Bhaggava, there are some ascetics and brahmins who proclaim a doctrine of corruption by mind as taught by their teachers. Having approached them, I say thus - 'Is it true, venerable sirs, that you proclaim a doctrine of corruption by mind as taught by your teachers?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But in what way, venerable sirs, do you proclaim this doctrine of corruption by mind as taught by your teachers?' When questioned by me, they could not answer satisfactorily, and not answering satisfactorily, they asked me in return. When questioned, I answered them:

44. 'Friend, there are deities called 'corrupted by mind'. They dwell excessively observing one another. Observing one another excessively, they corrupt each other's minds. With minds corrupted towards one another, they become weary in body and weary in mind. These deities fall from that realm.

He speaks thus - Those venerable deities who are not corrupted by mind do not dwell excessively observing one another. Not observing one another excessively, they do not corrupt each other's minds. With minds uncorrupted towards one another, they do not become weary in body and weary in mind. These deities do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain just so for eternity. But we who were corrupted by mind observed one another excessively. Observing one another excessively, we corrupted each other's minds. With minds corrupted towards one another, we became weary in body and weary in mind. Thus we fell from that realm and are impermanent, unstable, short-lived, subject to falling away, and have come to this position of being. Is it in this way that you, venerable sirs, proclaim the doctrine of corruption by mind as taught by your teachers? They said thus: Yes, friend Gotama, we have heard it just as the venerable Gotama has said. "And Bhaggava, I understand the origins... etc... By directly knowing this, the Truth Finder does not fall into calamity.

45. "Bhaggava, there are some ascetics and brahmins who proclaim a doctrine of fortuitous origination as taught by their teachers. Having approached them, I say thus - 'Is it true, venerable sirs, that you proclaim a doctrine of fortuitous origination as taught by your teachers?' When asked thus by me, they acknowledge 'Yes.' I say to them thus - 'But in what way, venerable sirs, do you proclaim this doctrine of fortuitous origination as taught by your teachers?' When questioned by me, they could not answer satisfactorily, and not answering satisfactorily, they asked me in return. When questioned, I answered them:

46. "Friends, there are deities called 'non-percipient beings.' And when perception arises, these deities fall from that realm.

"Friend, there is the possibility. Some being, having passed away from that realm, comes to this position of being. Having come to this position of being, they go forth from home into homelessness. Having gone forth from home into homelessness, through ardor, striving, pursuit, diligence, and right attention, they attain such a concentration of mind that when the mind is concentrated, they recollect that arising of perception, but do not recollect beyond that.

He speaks thus - The self and the world arose fortuitously. What is the reason for this? Because formerly I did not exist, but now, having not existed, I have come to be transformed into peace. Is it in this way that you, venerable sirs, proclaim the doctrine of fortuitous origination as taught by your teachers? They said thus: Yes, friend Gotama, we have heard it just as the venerable Gotama has said. "And Bhaggava, I understand the origins and I understand this and I understand what is beyond this, and understanding this I do not grasp at it; and because I do not grasp, quenching is directly known by me. By directly knowing this, the Truth Finder does not fall into calamity.

47. "When I speak thus and declare thus, Bhaggava, some ascetics and brahmins falsely, emptily, lyingly, and wrongly accuse me - 'The ascetic Gotama and the monks are misguided. The ascetic Gotama says - when one dwells having attained the beautiful liberation, at that time one understands everything as foul.' But Bhaggava, I do not say - 'when one dwells having attained the beautiful liberation, at that time one understands everything as foul.' Rather, Bhaggava, I say this - 'when one dwells having attained the beautiful liberation, at that time one understands it as beautiful.'

"They are misguided, Venerable Sir, who wrongly consider the Blessed One and the monks as misguided. Such is my confidence, Venerable Sir, in the Blessed One. The Blessed One is able to teach the Teaching to me in such a way that I might dwell having attained the beautiful liberation."

48. "It is difficult, Bhaggava, for you who has a different view, different conviction, different preference, different practice, different teacher's doctrine to dwell having attained the beautiful liberation. Come now, Bhaggava, whatever confidence you have in me, maintain just that carefully." "If, Venerable Sir, it is difficult for me who has a different view, different conviction, different preference, different practice, different teacher's doctrine to dwell having attained the beautiful liberation, whatever confidence I have in the Blessed One, Venerable Sir, I will maintain just that carefully." This is what the Blessed One said. Delighted, the wanderer Bhaggavagotta rejoiced in what the Blessed One had said.

The Discourse on Pāthika is concluded as first.

2. The Discourse on Udumbarika

The Account of the Wanderer Nigrodha

49. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion the wanderer Nigrodha was staying in the wanderers' park of Udumbarikā with a large assembly of wanderers, some three hundred wanderers. Then the householder Sandhāna left Rājagaha in the middle of the day to see the Blessed One. Then this occurred to the householder Sandhāna: "It is not 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 Nigrodha at Udumbarikā's wanderers' park?" Then the householder Sandhāna approached Udumbarikā's wanderers' park.

50. Now on that occasion the wanderer Nigrodha 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.

51. The wanderer Nigrodha saw the householder Sandhāna coming from afar. Having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise. Here comes Sandhāna the householder, a disciple of the ascetic Gotama. Among the disciples of the ascetic Gotama who are householders wearing white clothes and dwelling in Rājagaha, this Sandhāna the householder 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." When this was said, those wanderers fell silent.

52. Then the householder Sandhāna approached the wanderer Nigrodha, and having approached, he exchanged greetings with the wanderer Nigrodha. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the householder Sandhāna said this to the wanderer Nigrodha - "These venerable ones belonging to other sects, when they meet and gather together, live engaging in various kinds of pointless talk, making noise and a great clamour. That is: talk about kings... etc... talk about existence and non-existence. But that Blessed One resorts to remote lodgings in forests and woodland thickets that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation."

53. When this was said, the wanderer Nigrodha said this to the householder Sandhāna - "Indeed, householder, if you only knew with whom the ascetic Gotama converses, with whom he engages in discussion, with whom he achieves intellectual excellence! The ascetic Gotama's wisdom is destroyed by empty houses; the ascetic Gotama does not move in assemblies; he is not capable of conversation. He frequents only the outskirts. Just as a one-eyed cow walks around the outskirts and frequents only the edges, Even so the ascetic Gotama's wisdom is destroyed by empty houses; the ascetic Gotama does not move in assemblies; he is not capable of conversation. He frequents only the outskirts. Come now, householder, if the ascetic Gotama were to come to this assembly, we would confound him with a single question, we would knock him over like an empty pot."

54. The Blessed One heard this conversation between the householder Sandhāna and the wanderer Nigrodha with the divine ear-element, which is purified and surpasses the human. Then the Blessed One, having descended from Vulture Peak mountain, approached the Peacock's Feeding Ground on the bank of Sumāgadhā; having approached, he walked up and down in the open air at the Peacock's Feeding Ground on the bank of Sumāgadhā. The wanderer Nigrodha saw the Blessed One walking up and down in the open air at the Peacock's Feeding Ground on the bank of Sumāgadhā. Having seen him, he called his assembly to order: "Be quiet, good sirs, make no noise, here comes the ascetic Gotama walking up and down in the open air at the Peacock's Feeding Ground on the bank of Sumāgadhā. That venerable one loves quiet and speaks in praise of quiet. Perhaps if he finds our assembly quiet he might think it worth approaching. If the ascetic Gotama comes to this assembly, we will ask him this question: 'Venerable Sir, what is that Teaching of the Blessed One by which he guides his disciples, by which the Blessed One's disciples who have been guided claim to have found solace and acknowledge it as the fundamental holy life?' When this was said, those wanderers fell silent.

Disgust Through Austerity

55. Then the Blessed One approached the wanderer Nigrodha. Then the wanderer Nigrodha 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 Nigrodha, having taken a low seat, sat down to one side. When the wanderer Nigrodha was seated to one side, the Blessed One said this to him - "Nigrodha, what discussion were you having as you sat together here? What was the conversation that was interrupted?" When this was said, the wanderer Nigrodha said this to the Blessed One, "Here, Venerable Sir, we saw the Blessed One walking up and down in the open air at the Peacock's Feeding Ground on the bank of Sumāgadhā, and having seen him we said - 'If the ascetic Gotama comes to this assembly, we will ask him this question - Venerable Sir, what is that Teaching of the Blessed One by which he guides his disciples, by which the Blessed One's disciples who have been guided claim to have found solace and acknowledge it as the fundamental holy life?' This, Venerable Sir, was our discussion that was interrupted; then the Blessed One arrived."

56. "It is difficult to know this, Nigrodha, for you who has a different view, different conviction, different preference, different practice, different teacher's doctrine, by which I guide my disciples, by which my disciples who have been guided claim to have found solace and acknowledge it as the fundamental holy life. Come now, Nigrodha, ask me a question about extreme austerity in your own teacher's doctrine - 'How, Venerable Sir, is extreme austerity complete, and how is it incomplete?' When this was said, those wanderers made a loud clamour and great noise - "It is wonderful, indeed! It is marvellous, indeed, the great spiritual power and might of the ascetic Gotama, in that he will set aside his own doctrine and invite discussion of another's doctrine!"

57. Then the wanderer Nigrodha, having quieted those wanderers, said this to the Blessed One - "Venerable Sir, we who hold the doctrine of austerity, who regard austerity as the essence, who cling to austerity, dwell thus. How, Venerable Sir, is extreme austerity complete, and how is it incomplete?"

"Here, Nigrodha, an ascetic 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 is a one-house-man, a one-morsel-man; a two-houses-man, a two-morsels-man; a seven-houses-man, a seven-morsels-man; lives on one offering, lives on two offerings, lives on seven offerings; takes food once a day, takes food once in two days, takes food once in seven days, thus he dwells pursuing the practice of taking food at regular intervals up to even 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 makes his bed on wooden planks, he makes his bed on bare ground, he lies on one side covered in dust and dirt, he lives in the open air using whatever is available, he eats filthy food being devoted to the practice of eating filthy food, he does not drink being devoted to the practice of not drinking, he lives devoted to the practice of going down to the water three times a day. "What do you think, Nigrodha, when this is so, is extreme austerity complete or incomplete?" "Surely, Venerable Sir, when this is so, extreme austerity is complete, not incomplete." "Even in such complete extreme austerity, Nigrodha, I declare there are many corruptions."

Corruption

58. "But how, Venerable Sir, does the Blessed One declare there are many corruptions in such complete extreme austerity?" "Here, Nigrodha, an ascetic undertakes austerity, and due to that austerity he becomes self-satisfied and complete in intention. Indeed, Nigrodha, when an ascetic undertakes austerity, he becomes self-satisfied and complete in intention due to that austerity. This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he exalts himself and disparages others. Indeed, Nigrodha, when an ascetic undertakes austerity, he exalts himself and disparages others due to that austerity. This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he becomes intoxicated, infatuated, and falls into heedlessness. Indeed, Nigrodha, when an ascetic undertakes austerity, he becomes intoxicated, infatuated, and falls into heedlessness due to that austerity. This too, Nigrodha, is a corruption of an ascetic.

59. "And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he produces gain, honour and praise, and due to that gain, honour and praise he becomes self-satisfied and complete in intention. Indeed, Nigrodha, when an ascetic undertakes austerity, he produces gain, honour and praise, and due to that gain, honour and praise he becomes self-satisfied and complete in intention. This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he produces gain, honour and praise, and due to that gain, honour and praise he exalts himself and disparages others. Indeed, Nigrodha, when an ascetic undertakes austerity, he produces gain, honour and praise, and due to that gain, honour and praise he exalts himself and disparages others. This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he produces gain, honour and praise, and due to that gain, honour and praise he becomes intoxicated, infatuated, and falls into heedlessness. Indeed, Nigrodha, when an ascetic undertakes austerity, he produces gain, honour and praise, and due to that gain, honour and praise he becomes intoxicated, infatuated, and falls into heedlessness. This too, Nigrodha, is a corruption of an ascetic.

60. "And furthermore, Nigrodha, an ascetic becomes discriminating about foods - 'This agrees with me, this does not agree with me.' And what does not agree with him, that he abandons with longing. But what agrees with him, that he consumes with greed, infatuation and indulgence, not seeing the danger, not understanding the escape...etc... This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic undertakes austerity because of craving for gain, honour and praise - 'Kings, royal ministers, nobles, brahmins, householders and religious wanderers will honour me'...etc... This too, Nigrodha, is a corruption of an ascetic.

61. "And furthermore, Nigrodha, an ascetic disparages some ascetic or brahmin - 'What is this one who lives abundantly, devouring everything? That is: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth, thunderbolt and tooth-edge, under the guise of being an ascetic'...etc... This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic sees some ascetic or brahmin being honoured, respected, esteemed, and worshipped in families. Seeing this, he thinks thus - 'They honour, respect, esteem, and worship this one who lives abundantly among families. But me, an ascetic of austere livelihood, they do not honour, do not respect, do not esteem, do not worship in families', thus he generates envy and miserliness regarding families...etc... This too, Nigrodha, is a corruption of an ascetic.

62. "And furthermore, Nigrodha, an ascetic sits in public view...etc... This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic goes among families showing himself off - 'This too is my austerity, this too is my austerity'...etc... This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic engages in something secretive. When asked 'Do you agree with this?' though not agreeing, he says: 'I agree.' Though agreeing, he says: 'I do not agree.' Thus he becomes one who speaks deliberate falsehood...etc... This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, when the Truth Finder or a disciple of the Truth Finder is Teaching the Teaching, though there is a peaceful method worthy of acceptance, the ascetic does not accept it...etc... This too, Nigrodha, is a corruption of an ascetic.

63. "And furthermore, Nigrodha, an ascetic is prone to anger and resentful. Indeed, Nigrodha, when an ascetic is prone to anger and resentful. This too, Nigrodha, is a corruption of an ascetic.

"And furthermore, Nigrodha, an ascetic is contemptuous and insolent...etc... is envious and miserly... is crafty and deceitful... is stubborn and arrogant... has evil desires and has come under the power of evil desires... holds wrong views and is possessed of extreme views... holds firmly to his own views, holds on tenaciously, and is difficult to release. Indeed, Nigrodha, when an ascetic holds firmly to his own views, holds on tenaciously, and is difficult to release. This too, Nigrodha, is a corruption of an ascetic.

"What do you think, Nigrodha, are these corruptions or non-corruptions of extreme austerity?" "Surely, Venerable Sir, these austerities of disgust are corruptions, not non-corruptions. Venerable Sir, there is the possibility that some ascetic here might be endowed with all these corruptions; what then to say about having one or another?"

Talk on Reaching Complete Purity

64. "Here, Nigrodha, an ascetic undertakes austerity, and due to that austerity he is not self-satisfied and not complete in intention. Indeed, Nigrodha, when an ascetic undertakes austerity, he is not self-satisfied and not complete in intention due to that austerity. Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he neither exalts himself nor disparages others...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he does not become intoxicated, does not become infatuated, and does not fall into heedlessness...etc... Thus he is pure in that state.

65. "And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he produces gain, honour and praise, and due to that gain, honour and praise he is not self-satisfied and not complete in intention...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he produces gain, honour and praise, and due to that gain, honour and praise he neither exalts himself nor disparages others...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic undertakes austerity, and due to that austerity he produces gain, honour and praise, and due to that gain, honour and praise he does not become intoxicated, does not become infatuated, and does not fall into heedlessness...etc... Thus he is pure in that state.

66. "And furthermore, Nigrodha, an ascetic does not become discriminating about foods - 'This agrees with me, this does not agree with me.' And what does not agree with him, that he abandons without longing. But what agrees with him, that he consumes without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic does not undertake austerity because of craving for gain, honour and praise - 'Kings, royal ministers, nobles, brahmins, householders and religious wanderers will honour me'...etc... Thus he is pure in that state.

67. "And furthermore, Nigrodha, an ascetic does not disparage some ascetic or brahmin - 'What is this one who lives abundantly, devouring everything? That is: root-propagated seeds, stem-propagated seeds, joint-propagated seeds, cutting-propagated seeds, and seed-propagated seeds as the fifth, thunderbolt and tooth-edge, under the guise of being an ascetic'...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic sees some ascetic or brahmin being honoured, respected, esteemed, and worshipped in families. Having seen, he does not think thus: 'They honour, respect, esteem, and worship this one who lives abundantly among families. But me, an ascetic of austere livelihood, they do not honour, do not respect, do not esteem, do not worship in families', thus he does not generate envy and miserliness regarding families...etc... Thus he is pure in that state.

68. "And furthermore, Nigrodha, an ascetic does not sit in public view...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic does not go among families showing himself off - 'This too is my austerity, this too is my austerity'...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic does not engage in anything secretive, he - When asked 'Do you agree with this?' when not agreeing, he says: 'I do not agree.' Though agreeing, he says: 'I agree.' Thus he does not become one who speaks deliberate falsehood...etc... Thus he is pure in that state.

"And furthermore, Nigrodha, when the Truth Finder or a disciple of the Truth Finder is Teaching the Teaching, when there is a peaceful method worthy of acceptance, the ascetic accepts it...etc... Thus he is pure in that state.

69. "And furthermore, Nigrodha, an ascetic is not prone to anger and not resentful. Indeed, Nigrodha, when an ascetic is not prone to anger and not resentful, thus he is pure in that state.

"And furthermore, Nigrodha, an ascetic is not contemptuous and not insolent...etc... is not envious and not stingy... is honest and not deceitful... is not stubborn and not arrogant... does not have evil desires and has not come under the power of evil desires... does not hold wrong views and is not possessed of extreme views... does not hold firmly to his own views, does not hold on tenaciously, and is easy to release. Indeed, Nigrodha, when an ascetic does not hold firmly to his own views, does not hold on tenaciously, and is easy to release. Thus he is pure in that state.

"What do you think, Nigrodha, when this is so, is extreme austerity pure or impure?" "Surely, Venerable Sir, when this is so, extreme austerity is pure, not impure, and has reached its peak and core." "No, Nigrodha, extreme austerity has not reached its peak and core to that extent; rather, it has only reached its bark."

Talk on Reaching Purity

70. "But to what extent, Venerable Sir, does extreme austerity reach its peak and core? Please, Venerable Sir, let the Blessed One lead me to just the peak and core of extreme austerity." "Here, Nigrodha, an ascetic is restrained with the fourfold restraint. And how, Nigrodha, is an ascetic restrained with the fourfold restraint? Here, Nigrodha, an ascetic does not kill living beings, does not cause others to kill living beings, does not approve of those who kill living beings. Does not take what is not given, does not cause others to take what is not given, does not approve of those who take what is not given. Does not speak falsely, does not cause others to speak falsely, does not approve of those who speak falsely. Does not aspire to sensual pleasures, does not cause others to aspire to sensual pleasures, does not approve of those who aspire to sensual pleasures. This is how, Nigrodha, an ascetic is restrained with the fourfold restraint.

"When, Nigrodha, an ascetic is restrained with the fourfold restraint, this contributes to his asceticism. He progresses and does not fall back to what is inferior. 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.

71. Having abandoned these five hindrances, the corruptions of the mind that weaken wisdom, he dwells pervading one direction with a mind imbued with friendliness. So for the second. So for the third. So for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity. So for the second. So for the third. So for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion.

"What do you think, Nigrodha? "When this is so, is extreme austerity pure or impure?" "Surely, Venerable Sir, when this is so, extreme austerity is pure, not impure, and has reached its peak and core." "No, Nigrodha, extreme austerity has not reached its peak and core to that extent; rather, it has only reached its bark."

Talk on Reaching Pure Softwood

72. "But to what extent, Venerable Sir, does extreme austerity reach its peak and core? Please, Venerable Sir, let the Blessed One lead me to just the peak and core of extreme austerity." "Here, Nigrodha, an ascetic is restrained with the fourfold restraint. And how, Nigrodha, is an ascetic restrained with the fourfold restraint... etc... When, Nigrodha, an ascetic is restrained with the fourfold restraint, this contributes to his asceticism. He progresses and does not fall back to what is inferior. He resorts to a secluded lodging... etc... Having abandoned these five hindrances, corruptions of the mind that weaken wisdom, with a mind imbued with friendliness... etc... with a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... he dwells pervading with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. 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.

Talk on Reaching the Peak and Core of Purity

73. "But to what extent, Venerable Sir, does extreme austerity reach its peak and core? Please, Venerable Sir, let the Blessed One lead me to just the peak and core of extreme austerity." "Here, Nigrodha, an ascetic is restrained with the fourfold restraint. And how, Nigrodha, is an ascetic restrained with the fourfold restraint... etc... When, Nigrodha, an ascetic is restrained with the fourfold restraint, this contributes to his asceticism. He progresses and does not fall back to what is inferior. He resorts to a secluded lodging... etc... Having abandoned these five hindrances, corruptions of the mind that weaken wisdom, with a mind imbued with friendliness... etc... he dwells pervading with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He recollects manifold past lives. That is: one birth, two births, three births, four births, five births... etc... Thus with aspects and terms he recollects manifold past lives. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions: 'These worthy beings who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the noble ones, held wrong views, and undertook actions based on wrong views, With the breaking up of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, who held right views and undertook actions based on right views. With the breaking up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.

74. "To this extent, Nigrodha, extreme austerity reaches its peak and core. Thus, Nigrodha, regarding what you asked me - 'Venerable Sir, what is that Teaching of the Blessed One by which he guides his disciples, by which the Blessed One's disciples who have been guided claim to have found solace and acknowledge it as the fundamental holy life?' Indeed, Nigrodha, that state is even higher and more sublime, by which I guide my disciples, by which my disciples who have been guided claim to have found solace and acknowledge it as the fundamental holy life."

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

Nigrodha's Meditation

75. When the householder Sandhāna knew - "These wanderers of other sects are definitely wanting to listen to the Blessed One's words, lend ear, and establish their minds on knowledge." Then he said this to the wanderer Nigrodha - "Thus, Venerable Nigrodha, regarding what you asked me - 'Indeed, householder, if you only knew with whom the ascetic Gotama converses, with whom he engages in discussion, with whom he achieves intellectual excellence! The ascetic Gotama's wisdom is destroyed by empty houses; the ascetic Gotama does not move in assemblies; he is not capable of conversation; he frequents only the outskirts; Just as a one-eyed cow walks around the outskirts and frequents only the edges. Even so the ascetic Gotama's wisdom is destroyed by empty houses; the ascetic Gotama does not move in assemblies; he is not capable of conversation; he frequents only the outskirts; Come now, householder, if the ascetic Gotama were to come to this assembly, we would confound him with a single question, we would knock him over like an empty pot.' Here, Venerable Sir, is the Blessed One, the Arahant, the Fully Enlightened One who has arrived. Make him one who does not move in assemblies, make him a one-eyed cow walking the outskirts, confound him with a single question, knock him over like an empty pot." When this was said, the wanderer Nigrodha sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words.

76. Then the Blessed One, seeing the wanderer Nigrodha silent, crestfallen, shoulders drooping, head down, dejected, and speechless, said this to him: "Is it true, Nigrodha, that you spoke these words?" "It is true, Venerable Sir, that I spoke these words, like a fool, like one confused, like one unwholesome." "What do you think, Nigrodha? What have you heard when wanderers who are old, elderly, teachers of teachers, were speaking - 'Those who were Arahants, Perfectly Enlightened Ones in the past, did those Blessed Ones live engaging in various kinds of pointless talk, making noise and a great clamour when they met and gathered together? That is: talk about kings, talk about thieves... etc... talk about existence and non-existence. As you do now with your teacher. Or did those Blessed Ones resort to remote lodgings in forests and woodland thickets that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation, as I do now?'"

"I have heard this, Venerable Sir. From wanderers who are old, elderly, teachers of teachers, when they were speaking - 'Those who were Arahants, Perfectly Enlightened Ones in the past, those Blessed Ones did not live engaging in various kinds of pointless talk, making noise and a great clamour when they met and gathered together. That is: talk about kings, talk about thieves... etc... talk about existence and non-existence, as I do now with my teacher. Those Blessed Ones resorted to remote lodgings in forests and woodland thickets that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation, just as the Blessed One does now.'"

"Did it not occur to you, Nigrodha, being a wise person and elderly - 'The Blessed One is enlightened and teaches the Teaching for enlightenment, the Blessed One is tamed and teaches the Teaching for taming, the Blessed One is peaceful and teaches the Teaching for peace, the Blessed One has crossed over and teaches the Teaching for crossing over, the Blessed One has attained final Nibbāna and teaches the Teaching for final Nibbāna?'

Realization of the Final Goal of the Holy Life

77. When this was said, the wanderer Nigrodha said this to the Blessed One - "A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that I spoke thus to the Blessed One. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint." "Indeed, Nigrodha, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that you spoke thus to me. But since you, Nigrodha, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, Nigrodha, 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. But I, Nigrodha, say thus:

'Let a wise person come who is honest, not deceitful, upright; I will instruct, I will teach the Teaching. Practising according to the instruction, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he will enter and dwell in, having realized it for himself through direct knowledge in this very life, in seven years. Let be, Nigrodha, seven years. Let a wise person come who is honest, not deceitful, upright; I will instruct, I will teach the Teaching. Practising according to the instruction, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he will 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, Nigrodha, one year. Let a wise person come who is honest, not deceitful, upright; I will instruct, I will teach the Teaching. Practising according to the instruction, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he will enter and dwell in, having realized it for himself through direct knowledge in this very life, in seven months. Let be, Nigrodha, seven months... six months... five months... four months... three months... two months... one month... half a month. Let be, Nigrodha, half a month. Let a wise person come who is honest, not deceitful, upright; I will instruct, I will teach the Teaching. Practising according to the instruction, for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he will enter and dwell in, having realized it for himself through direct knowledge in this very life, in seven days.'

The Wanderers' Dejection

78. Perhaps you might think, Nigrodha: 'The ascetic Gotama says this because he wants us as pupils.' But, Nigrodha, it should not be regarded thus. Let your teacher remain your teacher. Perhaps you might think, Nigrodha: 'The ascetic Gotama says this because he wants to make us fall from our synopsis.' But, Nigrodha, it should not be regarded thus. Let your synopsis remain your synopsis. Perhaps you might think, Nigrodha: 'The ascetic Gotama says this because he wants to make us fall from our livelihood.' But, Nigrodha, it should not be regarded thus. Let your livelihood remain your livelihood. Perhaps you might think, Nigrodha: 'The ascetic Gotama says this because he wants to establish us in those qualities that are unwholesome and reckoned as unwholesome by our teachers.' But, Nigrodha, it should not be regarded thus. Let those qualities remain unwholesome and reckoned as unwholesome by your teachers. Perhaps you might think, Nigrodha: 'The ascetic Gotama says this because he wants to separate us from those qualities that are wholesome and reckoned as wholesome by our teachers.' But, Nigrodha, it should not be regarded thus. Let those qualities remain wholesome and reckoned as wholesome by your teachers. Thus, Nigrodha, I do not speak because I want pupils, nor because I want to make you fall from your synopsis, nor because I want to make you fall from your livelihood, nor because I want to establish you in qualities that are unwholesome and reckoned as unwholesome by your teachers, nor because I want to separate you from qualities that are wholesome and reckoned as wholesome by your teachers. But there are, Nigrodha, unwholesome qualities that are not abandoned, defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future, for whose abandoning I teach the Teaching. When you practise accordingly, defiling qualities will be abandoned, cleansing qualities will increase, and you will enter and dwell in the fulfilment and expansion of wisdom, having realized it for yourself through direct knowledge in this very life.

79. When this was said, those wanderers sat silent, crestfallen, shoulders drooping, heads down, dejected and speechless, as ones whose minds were possessed by Māra. Then this occurred to the Blessed One - "All these misguided persons have been touched by the Evil One. For not even one of them will think: 'Come, let us live the holy life under the ascetic Gotama even just for the sake of knowledge - what can seven days do?'" Then the Blessed One, having roared his lion's roar in the wanderers' park of Udumbarikā, rose into the air and alighted on Vulture Peak mountain. And the householder Sandhāna entered Rājagaha right then.

The Discourse on Udumbarika is concluded, the second.

3. The Discourse on the Wheel-turning Monarch

Taking Oneself and the Teaching as Refuge

80. Thus have I heard - On one occasion the Blessed One was dwelling among the Magadhans at Mātulā. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge. And how, monks, does a monk dwell with himself as an island, with himself as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Contemplating feelings in feelings... etc... Contemplating mind in mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, monks, is how a monk dwells with himself as an island, with himself as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge.

"Monks, wander in your own resort, your ancestral domain. "Monks, when wandering in your own resort, your ancestral domain, Māra will not find an opening, Māra will not find an object." "Monks, because of undertaking wholesome qualities, merit increases thus."

The Wheel-turning Monarch With Strong-rimmed Wheels

81. "In the past, monks, there was a wheel-turning monarch named Daḷhanemi, a righteous king of righteousness, conqueror of the four quarters, who had achieved the stability of his realm and was endowed with the seven treasures. He possessed 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 had more than a thousand sons who were brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, he dwelt ruling over it.

82. "Then, monks, after many years, many hundreds of years, many thousands of years had passed, King Daḷhanemi addressed a certain man: 'Good man, when you see the divine wheel-treasure slip from its position and fall, then you should inform me.' 'Yes, your majesty,' monks, that man replied to King Daḷhanemi. Monks, after many years, many hundreds of years, many thousands of years had passed, that man saw the divine wheel-treasure slip from its position and fall, and having seen it, he approached King Daḷhanemi; having approached, he said this to King Daḷhanemi - 'Please, sire, you should know that your divine wheel-treasure has slipped from its position and fallen.' Then, monks, King Daḷhanemi summoned the crown prince and said this: 'Dear prince, my divine wheel-treasure has indeed slipped from its position and fallen. I have heard this: When a wheel-turning monarch's divine wheel-treasure slips from its position and falls, that king will not have long to live. I have enjoyed human sensual pleasures; now it is time for me to seek divine sensual pleasures. Come, dear prince, take charge of this earth extending to the ocean. But I shall shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness.'

83. "Then, monks, King Daḷhanemi, having thoroughly instructed the crown prince in kingship, shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. Seven days after the royal sage had gone forth, monks, the divine wheel-treasure disappeared.

"Then, monks, a certain man approached the anointed warrior-king; having approached, he said this to the anointed warrior-king - 'Please, sire, you should know that the divine wheel-treasure has disappeared.' Then, monks, when the divine wheel-treasure had disappeared, the anointed warrior-king was displeased and experienced displeasure. He approached the royal sage; having approached, he said this to the royal sage - 'Please, sire, you should know that the divine wheel-treasure has disappeared.' When this was said, monks, the royal sage said this to the anointed warrior-king - 'Dear one, do not be displeased when the divine wheel-treasure has disappeared, do not experience displeasure. For, dear one, the divine wheel-treasure is not your paternal inheritance. Come now, dear one, practise the noble duties of a wheel-turning monarch. It is possible that when you are practising the noble duties of a wheel-turning monarch, on the Uposatha day of the fifteenth, when you have washed your head and gone to the upper palace chamber to observe the Uposatha, there will appear to you the divine wheel-treasure with its thousand spokes, its rim, and its hub, complete in all aspects.'

The Noble Duties of a Wheel-turning Monarch

84. "But, sire, what is that noble duty of a wheel-turning monarch?" 'Therefore, dear one, relying on the Teaching, honouring the Teaching, respecting the Teaching, esteeming the Teaching, worshipping the Teaching, showing reverence to the Teaching, having the Teaching as your banner, having the Teaching as your standard, having the Teaching as your authority, establish righteous protection, shelter, and defence among your household, your troops, the nobles in your following, among brahmins and householders, among townspeople and countryfolk, among ascetics and brahmins, and among beasts and birds. And, dear one, let no unrighteous deed prevail in your realm. And, dear one, to those in your realm who are poor, you should give wealth. And, dear one, the ascetics and brahmins in your realm who refrain from vanity and negligence, who are established in patience and mildness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final peace - you should approach them from time to time and ask them and question them: "Venerable sirs, what is wholesome, what is unwholesome, what is blameworthy, what is blameless, what should be practised, what should not be practised, what action of mine would lead to harm and suffering for a long time, or what action of mine would lead to welfare and happiness for a long time?" Having heard them, you should avoid what is unwholesome, and undertake and follow what is wholesome. This, dear one, is that noble duty of a wheel-turning monarch.'

The Manifestation of the Wheel Treasure

85. "Yes, your majesty," monks, the anointed warrior-king, having heard the royal sage, practised the noble duties of a wheel-turning monarch. When he was practising the noble duties of a wheel-turning monarch, on the Uposatha day of the fifteenth, having washed his head and gone to the upper palace chamber to observe the Uposatha, there appeared to him the divine Wheel-treasure with its thousand spokes, its rim, and its hub, complete in all aspects. Seeing this, this occurred to the anointed warrior-king: 'I have heard this: When a noble king who has been consecrated by sprinkling, on the Uposatha day of the fifteenth, having washed his head and gone to the upper palace chamber to observe the Uposatha, has the divine Wheel-treasure appear to him with its thousand spokes, its rim, and its hub, complete in all aspects, he becomes a wheel-turning monarch.' Might I be a wheel-turning monarch?'

"Then, monks, the anointed warrior-king rose from his seat, arranged his upper robe on one shoulder, took a water vessel in his left hand, and sprinkled the Wheel-treasure with his right hand - 'May the noble Wheel-treasure turn, may the noble Wheel-treasure conquer!'

"Then, monks, the Wheel-treasure rolled towards the eastern direction, and the wheel-turning monarch followed it with his fourfold army. And wherever, monks, the Wheel-treasure stopped, there the wheel-turning monarch took up residence with his fourfold army. And, monks, the rival kings in the eastern direction approached the wheel-turning monarch and said: 'Come, great king! Welcome, great king! All this is yours, great king! Instruct us, great king!' The wheel-turning monarch spoke thus: 'Do not take life, do not take what is not given, do not engage in sexual misconduct, do not speak falsely, do not drink intoxicants, and eat according to what is proper.' And, monks, the rival kings in the eastern direction became followers of the wheel-turning monarch.

86. "Then, monks, the Wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the southern direction... etc... having plunged into the southern ocean and emerged again, it rolled towards the western direction, and the wheel-turning monarch followed it with his fourfold army. And wherever, monks, the Wheel-treasure stopped, there the wheel-turning monarch took up residence with his fourfold army. And, monks, the rival kings in the western direction approached the wheel-turning monarch and said: 'Come, great king! Welcome, great king! All this is yours, great king! Instruct us, great king!' The wheel-turning monarch spoke thus: 'Do not take life, do not take what is not given, do not engage in sexual misconduct, do not speak falsely, do not drink intoxicants, and eat according to what is proper.' And, monks, the rival kings in the western direction became followers of the wheel-turning monarch.

87. "Then, monks, the Wheel-treasure, having plunged into the western ocean and emerged again, rolled towards the northern direction, and the wheel-turning monarch followed it with his fourfold army. And wherever, monks, the Wheel-treasure stopped, there the wheel-turning monarch took up residence with his fourfold army. And, monks, the rival kings in the northern direction approached the wheel-turning monarch and said: 'Come, great king! Welcome, great king! All this is yours, great king! Instruct us, great king!' The wheel-turning monarch spoke thus: 'Do not take life, do not take what is not given, do not engage in sexual misconduct, do not speak falsely, do not drink intoxicants, and eat according to what is proper.' And, monks, the rival kings in the northern direction became followers of the wheel-turning monarch.

"Then, monks, having conquered the earth to the ocean's edge, the Wheel-treasure returned to that same royal capital and stood, seemingly fixed, at the entrance to the wheel-turning monarch's inner quarters, by the judgement hall, illuminating the wheel-turning monarch's inner palace.

The Talk of the Second and Other Wheel-turning Monarchs

88. "For the second time too, monks, a wheel-turning monarch...etc... For the third time too, monks, a wheel-turning monarch... For the fourth time too, monks, a wheel-turning monarch... For the fifth time too, monks, a wheel-turning monarch... For the sixth time too, monks, a wheel-turning monarch... For the seventh time too, monks, after many years, many hundreds of years, many thousands of years had passed, a wheel-turning monarch addressed a certain man: 'Good man, when you see the divine wheel-treasure slip from its position and fall, then you should inform me.' 'Yes, your majesty,' monks, that man replied to the wheel-turning monarch. Monks, after many years, many hundreds of years, many thousands of years had passed, that man saw the divine wheel-treasure slip from its position and fall. Having seen it, he approached the wheel-turning monarch; having approached, he said this to the wheel-turning monarch - 'Please, sire, you should know that your divine wheel-treasure has slipped from its position and fallen.'

89. "Then, monks, the wheel-turning monarch summoned the crown prince and said this: 'Dear prince, my divine wheel-treasure has indeed slipped from its position and fallen, and I have heard this: When a wheel-turning monarch's divine wheel-treasure slips from its position and falls, that king will not have long to live. I have enjoyed human sensual pleasures; now it is time for me to seek divine sensual pleasures. Come, dear prince, take charge of this earth extending to the ocean. But I shall shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness.'

"Then, monks, the wheel-turning monarch, having thoroughly instructed the crown prince in kingship, shaved off his hair and beard, put on the ochre robes, and went forth from home into homelessness. Seven days after the royal sage had gone forth, monks, the divine wheel-treasure disappeared.

90. "Then, monks, a certain man approached the anointed warrior-king; having approached, he said this to the anointed warrior-king - 'Please, sire, you should know that the divine wheel-treasure has disappeared.' Then, monks, when the divine wheel-treasure had disappeared, the anointed warrior-king was displeased. And he experienced displeasure; but he did not approach the royal sage to ask about the noble duties of a wheel-turning monarch. He ruled the country by his own ideas. When he ruled the country by his own ideas, the country did not prosper as it had before under previous kings who had practised the noble duties of a wheel-turning monarch.

"Then, monks, the ministers, courtiers, treasury officials, military officers, gatekeepers, and advisers who lived by sacred mantras gathered together and said this to the anointed warrior-king - 'Your majesty, when you rule the country by your own ideas, the country does not prosper as it had before under previous kings who practised the noble duties of a wheel-turning monarch. There are in your realm, your majesty, ministers and courtiers, treasury officials, military officers, gatekeepers, and advisers who live by sacred mantras - both we and others who maintain the noble duties of a wheel-turning monarch. Come now, your majesty, ask us about the noble duties of a wheel-turning monarch. When you ask us about the noble duties of a wheel-turning monarch, we shall explain them.'

Talk About Life, Beauty and Other Matters

91. Then, monks, the anointed warrior-king gathered together the ministers, courtiers, treasury officials, military officers, gatekeepers, and advisers who lived by sacred mantras and asked about the noble duties of a wheel-turning monarch. When asked, they explained to him the noble duties of a wheel-turning monarch. Having heard them, he established righteous protection, shelter, and defence, but did not give wealth to the poor. When wealth was not given to the poor, poverty became widespread. When poverty became widespread, a certain person took what was not given from others in the manner of theft. They caught him. Having caught him, they showed him to the anointed warrior-king: 'Your majesty, this person has taken what was not given from others in the manner of theft.' When this was said, monks, the anointed warrior-king said this to that person: 'Is it true, good man, that you took what was not given from others in the manner of theft?' 'It is true, your majesty.' 'For what reason?' 'Your majesty, I cannot live.' Then, monks, the anointed warrior-king gave wealth to that person: 'With this wealth, good man, make a living yourself, support your parents, support your wife and children, engage in work, establish offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven.' 'Yes, your majesty,' monks, that person replied to the anointed warrior-king.

Another person too, monks, took what was not given from others in the manner of theft. They caught him. Having caught him, they showed him to the anointed warrior-king: 'Your majesty, this person has taken what was not given from others in the manner of theft.' When this was said, monks, the anointed warrior-king said this to that person: 'Is it true, good man, that you took what was not given from others in the manner of theft?' 'It is true, your majesty.' 'For what reason?' 'Your majesty, I cannot live.' Then, monks, the anointed warrior-king gave wealth to that person: 'With this wealth, good man, make a living yourself, support your parents, support your wife and children, engage in work, establish offerings to ascetics and brahmins that are directed upwards, having pleasant results, leading to heaven.' 'Yes, your majesty,' monks, that person replied to the anointed warrior-king.

92. "Monks, people heard: 'They say, friends, that the king gives wealth to those who take what is not given from others in the manner of theft.' Having heard this, this occurred to them: 'What if we too were to take what is not given from others in the manner of theft?' Then, monks, a certain person took what was not given from others in the manner of theft. They caught him. Having caught him, they showed him to the anointed warrior-king: 'Your majesty, this person has taken what was not given from others in the manner of theft.' When this was said, monks, the anointed warrior-king said this to that person: 'Is it true, good man, that you took what was not given from others in the manner of theft?' 'It is true, your majesty.' 'For what reason?' 'Your majesty, I cannot live.' Then, monks, this occurred to the anointed warrior-king: 'If I give wealth to whoever takes what is not given from others in the manner of theft, this taking of what is not given will increase. What if I were to thoroughly restrain this person, destroy him from the root, and cut off his head?' Then, monks, the anointed warrior-king ordered his men: 'Well then, bind this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then take him out by the south gate and thoroughly restrain him south of the city, destroy him from the root, and cut off his head.' 'Yes, your majesty,' monks, those men, having agreed with the anointed warrior-king, bound that man's arms tightly behind his back with a strong rope, shaved his head, and led him around from street to street, from crossroads to crossroads to the sound of a harsh drum, then took him out by the south gate and thoroughly restrained him south of the city, destroyed him from the root, and cut off his head.

93. "Monks, people heard: 'They say, friends, that the king thoroughly restrains those who take what is not given from others in the manner of theft, uproots them, and cuts off their heads.' Having heard this, this occurred to them: 'What if we too were to have sharp weapons made, and having had sharp weapons made, we will thoroughly restrain those from whom we take what is not given in the manner of theft, uproot them, and cut off their heads?' They had sharp weapons made, and having had sharp weapons made, they set about destroying villages, towns, and cities, and committing highway robbery. Those from whom they take what is not given in the manner of theft, they thoroughly restrain, uproot, and cut off their heads.

94. "Thus, monks, when wealth was not given to the poor, poverty became widespread; when poverty became widespread, taking what is not given became widespread; when taking what is not given became widespread, weapons became widespread; when weapons became widespread, the destruction of life became widespread; when the destruction of life became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of eighty thousand years came to have a life span of forty thousand years.

"When human beings had a life span of forty thousand years, monks, a certain person took what was not given from others in the manner of theft. They caught him. Having caught him, they showed him to the anointed warrior-king: 'Your majesty, this person has taken what was not given from others in the manner of theft.' When this was said, monks, the anointed warrior-king said this to that person: 'Is it true, good man, that you took what was not given from others in the manner of theft?' 'No, your majesty,' he spoke a deliberate lie.

95. "Thus, monks, when wealth was not given to the poor, poverty became widespread. When poverty became widespread, taking what is not given became widespread, when taking what is not given became widespread, weapons became widespread. When weapons became widespread, the destruction of life became widespread, when the destruction of life became widespread, false speech became widespread, when false speech became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of forty thousand years came to have a life span of twenty thousand years.

"When human beings had a life span of twenty thousand years, monks, a certain person took what was not given from others in the manner of theft. A certain person informed the anointed warrior-king: 'Your majesty, a person named so-and-so has taken what was not given from others in the manner of theft,' thus making slander.

96. "Thus, monks, when wealth was not given to the poor, poverty became widespread. When poverty became widespread, taking what is not given became widespread, when taking what is not given became widespread, weapons became widespread, when weapons became widespread, the destruction of life became widespread, when the destruction of life became widespread, false speech became widespread, when false speech became widespread, divisive speech became widespread, when divisive speech became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of twenty thousand years came to have a life span of ten thousand years.

"Among human beings with a life span of ten thousand years, monks, some beings are beautiful, some beings are ugly. There those beings who were of poor beauty, coveting those beings of beauty, engaged in misconduct with others' wives.

97. "Thus, monks, when wealth was not given to the poor, poverty became widespread. When poverty became widespread... etc... sexual misconduct became widespread, when sexual misconduct became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of ten thousand years came to have a life span of five thousand years.

98. "Monks, when human beings had a life span of five thousand years, two things became widespread - harsh speech and idle chatter. When these two things became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of five thousand years came to have a life span of two thousand five hundred years in some cases, and two thousand years in others.

99. "Monks, when human beings had a life span of two thousand five hundred years, covetousness and ill will became widespread. When covetousness and ill will became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of two thousand five hundred years came to have a life span of one thousand years.

100. "Monks, when human beings had a life span of one thousand years, wrong view became widespread. When wrong view became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of one thousand years came to have a life span of five hundred years.

101. "Monks, when human beings had a life span of five hundred years, three things became widespread. Unrighteous lust, unrighteous greed, and wrong Teachings. When these three things became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of five hundred years came to have a life span of two hundred and fifty years in some cases, and two hundred years in others.

"Monks, when human beings had a life span of two hundred and fifty years, these things became widespread. Lack of respect for mother, lack of respect for father, lack of respect for ascetics, lack of respect for brahmins, lack of honouring the elders in the family.

102. "Thus, monks, when wealth was not given to the poor, poverty became widespread. When poverty became widespread, taking what is not given became widespread. When taking what is not given became widespread, weapons became widespread. When weapons became widespread, the destruction of life became widespread. When the destruction of life became widespread, false speech became widespread. When false speech became widespread, divisive speech became widespread. When divisive speech became widespread, sexual misconduct became widespread. When sexual misconduct became widespread, two things became widespread: harsh speech and idle chatter. When these two things became widespread, covetousness and ill will became widespread. When covetousness and ill will became widespread, wrong view became widespread. When wrong view became widespread, three things became widespread: unrighteous lust, unrighteous greed, and wrong Teachings. When these three things became widespread, these things became widespread: lack of respect for mother, lack of respect for father, lack of respect for ascetics, lack of respect for brahmins, lack of honouring the elders in the family. When these things became widespread, those beings' life span and beauty deteriorated. When their life span and beauty were deteriorating, the children of those human beings who had a life span of two hundred and fifty years came to have a life span of one hundred years.

The Time of a Ten-year Life Span

103. "There will be a time, monks, when human beings will have a life span of ten years and their children will live to be ten years old. When human beings have a life span of ten years, monks, girls will be marriageable at five years of age. When human beings have a life span of ten years, monks, these tastes will disappear, that is: ghee, butter, oil, honey, molasses, and salt. When human beings have a life span of ten years, monks, kudrūsaka grain will be the foremost of foods. Just as, monks, at present rice and meat dishes are the foremost of foods; even so, monks, when human beings have a life span of ten years, kudrūsaka grain will be the foremost of foods.

"When human beings have a life span of ten years, monks, the ten wholesome courses of action will completely disappear, and the ten unwholesome courses of action will become extremely prevalent. When human beings have a life span of ten years, monks, there will not even be the word 'wholesome', so how could there be a doer of wholesome deeds? When human beings have a life span of ten years, monks, those who are unfilial towards their mothers, unfilial towards their fathers, unrespectful towards ascetics, unrespectful towards brahmins, and do not honour the elders of the family - they will be the ones who are honoured and praised. Just as, monks, at present those who are filial towards their mothers, filial towards their fathers, respectful towards ascetics, respectful towards brahmins, and honour the elders of the family are the ones who are honoured and praised; even so, monks, when human beings have a life span of ten years, those who are unfilial towards their mothers, unfilial towards their fathers, unrespectful towards ascetics, unrespectful towards brahmins, and do not honour the elders of the family - they will be the ones who are honoured and praised.

When human beings have a life span of ten years, monks, there will be no recognition of 'mother', or 'aunt', or 'uncle's wife', or 'teacher's wife', or 'wives of respected ones'. The world will become mixed up like goats, sheep, chickens, pigs, dogs and jackals.

When human beings have a life span of ten years, monks, these beings will have intense resentment established towards one another, intense ill will, intense malevolence, intense thoughts of killing. In a mother towards her child and in a child towards their mother; In a father towards his child and in a child towards their father; In a brother towards his sister and in a sister towards her brother, intense resentment will be established, intense ill will, intense malevolence, intense thoughts of killing. Just as, monks, when a deer hunter sees a deer, intense resentment is established, intense ill will, intense malevolence, intense thoughts of killing; even so, monks, when human beings have a life span of ten years, these beings will have intense resentment established towards one another, intense ill will, intense malevolence, intense thoughts of killing. In a mother towards her child and in a child towards their mother; In a father towards his child and in a child towards their father; In a brother towards his sister and in a sister towards her brother, intense resentment will be established, intense ill will, intense malevolence, intense thoughts of killing.

104. When human beings have a life span of ten years, monks, there will be a sword-interval period of seven days. They will gain the perception of wild beasts towards one another. Sharp weapons will appear in their hands. With sharp weapons, thinking 'This is a beast! This is a beast!' they will take one another's lives.

Then, monks, some of those beings will think: 'Let us not harm anyone, and let no one harm us. What if we were to enter thickets of grass, or thickets of forest, or thickets of trees, or river ravines, or rugged mountains, and sustain ourselves on roots and fruits from the forest?' They will enter thickets of grass, or thickets of forest, or thickets of trees, or river ravines, or rugged mountains, and sustain themselves for seven days on roots and fruits from the forest. After those seven days have passed, they will emerge from the thickets of grass, thickets of forest, thickets of trees, river ravines, and rugged mountains, and they will embrace one another and sing together and find comfort together - 'Good to see you alive, friend! Good to see you alive, friend!'

Talk on the Increase of Life Span and Beauty

105. Then, monks, those beings will think: 'Due to undertaking unwholesome states, we have reached such extensive destruction of relatives. What if we were to do what is wholesome? What wholesome thing should we do? What if we were to abstain from the destruction of life, and undertake and practice this wholesome state?' They will abstain from the destruction of life, and undertake and practice this wholesome state. Due to undertaking wholesome states, they will increase in life span and in beauty. As their life span and beauty increase, the children of humans who lived for ten years will live for twenty years.

Then, monks, those beings will think: 'Due to undertaking wholesome states, we increase in life span and in beauty. What if we were to do even more wholesome deeds? What wholesome thing should we do? What if we were to 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... abandon covetousness... abandon ill will... abandon wrong view... abandon three things - unrighteous lust, unrighteous greed, and wrong Teachings... what if we were to be filial towards our mothers, filial towards our fathers, respectful towards ascetics, respectful towards brahmins, and honour the elders of the family, and undertake and practice this wholesome state?' They will be filial towards their mothers, filial towards their fathers, respectful towards ascetics, respectful towards brahmins, and honour the elders of the family, and undertake and practice this wholesome state.

Due to undertaking wholesome states, they will increase in life span and in beauty. As their life span and beauty increase, the children of humans who lived for twenty years will live for forty years... the children of humans who lived for forty years will live for eighty years... the children of humans who lived for eighty years will live for one hundred and sixty years... the children of humans who lived for one hundred and sixty years will live for three hundred and twenty years... the children of humans who lived for three hundred and twenty years will live for six hundred and forty years. The children of humans who lived for six hundred and forty years will live for two thousand years... the children of humans who lived for two thousand years will live for four thousand years... the children of humans who lived for four thousand years will live for eight thousand years... the children of humans who lived for eight thousand years will live for twenty thousand years... the children of humans who lived for twenty thousand years will live for forty thousand years... the children of humans who lived for forty thousand years will live for eighty thousand years... Monks, when human beings had a life span of eighty thousand years, girls were marriageable at five hundred years of age.

The Arising of King Saṅkha

106. "Monks, when human beings had a life span of eighty thousand years, there will be three afflictions: desire, hunger, and aging. Monks, when human beings had a life span of eighty thousand years, this Rose-Apple Land will be prosperous and flourishing, with villages, towns, and royal capitals so close that a cock could fly from one to another. Monks, when human beings had a life span of eighty thousand years, this Rose-Apple Land will be as though packed with human beings like a thicket of reeds or rushes. Monks, when human beings had a life span of eighty thousand years, this Bārāṇasī will be a royal capital named Ketumatī, prosperous and flourishing, crowded with many people and well-supplied with food. Monks, when human beings had a life span of eighty thousand years, in this Rose-Apple Land there will be eighty-four thousand cities with the royal capital Ketumatī as the chief. Monks, when human beings had a life span of eighty thousand years, in the royal capital Ketumatī there will arise a king named Saṅkha, 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 will possess 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 will have 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 will dwell ruling over it.

The Arising of Buddha Metteyya

107. "Monks, when human beings had a life span of eighty thousand years, the Blessed One named Metteyya will appear 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. Just as I have now appeared 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 will make known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans, just as I now make known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans, having realised it through direct knowledge. He will teach the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he will reveal the holy life that is utterly perfect and pure; just as I now teach the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. He will guide an Order of monks numbering many thousands, just as I now guide an Order of monks numbering many hundreds.

108. "Then, monks, King Saṅkha will have that sacrificial post which was built by King Mahāpanāda. Having raised that sacrificial post and dwelt there, having given it away and relinquished it, having given gifts to ascetics, brahmins, the poor, travellers, beggars and supplicants, he will shave off his hair and beard, put on the ochre robes, and go forth from home into homelessness under the Blessed One Metteyya, the Arahant, the Perfectly Enlightened One. 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, he will enter and dwell in, having realized it for himself through direct knowledge in this very life.

109. "Monks, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge. And how, monks, does a monk dwell with himself as an island, with himself as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Contemplating feelings in feelings... etc... Contemplating mind in mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, monks, is how a monk dwells with himself as an island, with himself as a refuge, with no other refuge; with the Teaching as an island, with the Teaching as a refuge, with no other refuge.

Talk on the Increase of Life Span and Beauty for Monks

110. "Monks, wander in your own resort, your ancestral domain. "Monks, when wandering in your own resort, your ancestral domain, you will increase in life span, increase in beauty, increase in happiness, increase in wealth, and increase in strength.

"And what, monks, is a monk's life span? Here, monks, 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. Due to having developed and cultivated these four bases for spiritual power, if he wished, he could remain for an aeon or the remainder of an aeon. This, monks, is a monk's life span.

And what, monks, is a monk's beauty? Here, monks, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This, monks, is a monk's beauty.

And what, monks, is a monk's happiness? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination... etc... second meditative absorption... etc... third meditative absorption... etc... enters and dwells in the fourth meditative absorption. This, monks, is a monk's happiness.

And what, monks, is a monk's wealth? Here, monks, 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 repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity. So for the second. So for the third. So for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. This, monks, is a monk's wealth.

"And what, monks, is a monk's strength? Here, monks, with the destruction of the taints, a monk 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, monks, is a monk's strength.

Monks, I do not see any other single strength so hard to overcome as this: the strength of Māra. "Monks, because of undertaking wholesome qualities, merit increases thus." This is what the Blessed One said. Those monks delighted in what the Blessed One had said.

The Discourse on the Wheel-turning Monarch is concluded as the third.

4. The Discourse on Knowledge of Beginnings

Vāseṭṭha and Bhāradvāja

111. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. Now on that occasion Vāseṭṭha and Bhāradvāja were living among the monks, aspiring to become monks. Then the Blessed One in the evening, having emerged from seclusion, came down from the mansion and was walking up and down in the open air in the shade of the mansion.

112. Vāseṭṭha saw the Blessed One in the evening, having emerged from seclusion, come down from the mansion and walking up and down in the open air in the shade of the mansion. Having seen this, he addressed Bhāradvāja - "Friend Bhāradvāja, here is the Blessed One in the evening, having emerged from seclusion, come down from the mansion and walking up and down in the open air in the shade of the mansion. Come, friend Bhāradvāja, let us approach the Blessed One; perhaps we might get to hear a Teaching talk from the Blessed One." "Yes, friend," Bhāradvāja replied to Vāseṭṭha.

113. Then Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached and paid homage to the Blessed One, they walked up and down with the Blessed One as he was walking up and down. Then the Blessed One addressed Vāseṭṭha - "You, Vāseṭṭha, being born brahmins, from brahmin families, having gone forth from the household life into homelessness, do the brahmins not abuse and revile you?" "Indeed, Venerable Sir, the brahmins do abuse and revile us with their characteristic abuse that is complete, not incomplete." "But how, Vāseṭṭha, do the brahmins abuse and revile you with their characteristic abuse that is complete, not incomplete?" "Venerable Sir, 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. You have forsaken the best caste and gone over to an inferior caste, namely these shaven-headed recluses, menials, dark fellows, offspring of our Kinsman's feet. This is not good, this is not proper, that you have forsaken the best caste and gone over to an inferior caste, namely these shaven-headed recluses, menials, dark fellows, offspring of our Kinsman's feet.' Thus, Venerable Sir, do the brahmins abuse and revile us with their characteristic abuse that is complete, not incomplete."

114. "Indeed, Vāseṭṭha, the brahmins say this while forgetting the ancient tradition: '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.' But, Vāseṭṭha, brahmin women are seen menstruating, becoming pregnant, giving birth, and nursing. And these brahmins, though born from 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.' They misrepresent Brahmā, speak falsely, and generate much demerit.

Purification of the Four Castes

115. "There are these four castes, Vāseṭṭha - nobles, brahmins, merchants, and workers. Even a noble here, Vāseṭṭha, 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. Thus, Vāseṭṭha, these states that are unwholesome, reckoned as unwholesome, blameworthy, reckoned as blameworthy, not to be pursued, reckoned as not to be pursued, unworthy of the noble ones, reckoned as unworthy of the noble ones, dark with dark results, censured by the wise, are found even in some nobles here. Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... etc... Even a worker here, Vāseṭṭha, 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. Thus, Vāseṭṭha, these states that are unwholesome, reckoned as unwholesome... etc... dark with dark results, censured by the wise; are found even in some workers here.

"Even a noble here, Vāseṭṭha, 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. Thus, Vāseṭṭha, these states that are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be pursued, reckoned as to be pursued, worthy of the noble ones, reckoned as worthy of the noble ones, bright with bright results, praised by the wise, are found even in some nobles here. Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... etc... Even a worker here, Vāseṭṭha, may abstain from the destruction of life... etc... not covetous, with a mind without ill will, of right view. Thus, Vāseṭṭha, these states that are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be pursued, reckoned as to be pursued, worthy of the noble ones, reckoned as worthy of the noble ones, bright with bright results, praised by the wise; are found even in some workers here.

116. "Vāseṭṭha, when these four castes are thus mixed together, engaging in both dark and bright qualities, some condemned and some praised by the wise, the brahmins say this: '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.' The wise do not accept this from them. What is the reason for this? Because, Vāseṭṭha, among these four castes, any monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he is declared their chief, in accordance with the Teaching, not contrary to the Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

117. "By this method too, Vāseṭṭha, it should be understood how the Teaching is best among people, both in this very life and in the life to come.

"Vāseṭṭha, King Pasenadi of Kosala knows - 'The ascetic Gotama went forth directly from the Sakyan clan.' But, Vāseṭṭha, the Sakyans are vassals of King Pasenadi of Kosala. The Sakyans, Vāseṭṭha, show deference, homage, rising up, reverential salutation and proper conduct towards King Pasenadi of Kosala. Thus, Vāseṭṭha, the same deference, homage, rising up, reverential salutation and proper conduct that the Sakyans show towards King Pasenadi of Kosala, King Pasenadi of Kosala shows towards the Truth Finder, not thinking 'The ascetic Gotama is well-born, I am ill-born. The ascetic Gotama is strong, I am weak. The ascetic Gotama is pleasing in appearance, I am ugly. The ascetic Gotama is influential, I am of little influence.' Rather, honouring the Teaching, respecting the Teaching, esteeming the Teaching, worshipping the Teaching, showing reverence to the Teaching, King Pasenadi of Kosala shows such deference, homage, rising up, reverential salutation and proper conduct towards the Truth Finder. By this method too, Vāseṭṭha, it should be understood how the Teaching is best among people, both in this very life and in the life to come.

118. "You, Vāseṭṭha, being of different births, different names, different clans, different families, have gone forth from home into homelessness. 'Who are you?' - when asked thus, you declare: 'We are ascetics, followers of the Sakyan.' you acknowledge. But for one, Vāseṭṭha, in whom faith in the Truth Finder is established, rooted, grounded, firm, and unshakeable by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world, it is fitting for him to say: 'I am the Blessed One's son, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching.' What is the reason for this? Because these, Vāseṭṭha, are designations of the Truth Finder: 'Body of Teaching', and also 'Body of Brahmā', and also 'Become Teaching', and also 'Become Brahmā'.

119. "There comes a time, Vāseṭṭha, when, after a very long period has passed, this world contracts. When the world is contracting, beings for the most part are reborn in the Ābhassara Brahma world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

"There comes a time, Vāseṭṭha, when, after a very long period has passed, this world expands. When the world expands, beings for the most part, having passed away from the Ābhassara realm, come to this position of being. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time.

The Manifestation of the Earth of Taste

120. At that time, Vāseṭṭha, everything was just one mass of water and darkness, deep darkness. No sun and moon appeared, no stars or constellations appeared, no night and day appeared, no months and fortnights appeared, no seasons and years appeared, no females and males appeared; beings were simply known as beings. Then, Vāseṭṭha, after a very long period had passed, a savoury earth spread out over the water; just as a film forms on top of hot milk as it cools, so it appeared. It was endowed with colour, endowed with odour, endowed with taste; just as ghee or butter of good quality, such was its colour. Just like pure honey, such was its taste. Then, Vāseṭṭha, a certain being of greedy nature - 'I say, what might this be?' tasted the savoury earth with a finger. As he tasted the savoury earth with his finger, it gratified him and craving entered into him. Other beings too, Vāseṭṭha, following the example of that being, tasted the savoury earth with their fingers. As they tasted the savoury earth with their fingers, it gratified them and craving entered into them.

The Appearance of the Sun and Moon and So Forth

121. Then, Vāseṭṭha, those beings began to pull apart the earth-essence with their hands and eat it. When, Vāseṭṭha, those beings began to pull apart the earth-essence with their hands and eat it, Then those beings' self-luminosity disappeared. When their self-luminosity had disappeared, the sun and moon appeared. When the sun and moon had appeared, the stars and constellations appeared. When the stars and constellations had appeared, night and day became known. When night and day became known, months and fortnights became known. When months and fortnights became known, seasons and years became known. To this extent, Vāseṭṭha, this world had expanded again.

122. Then, Vāseṭṭha, those beings feeding on the earth-essence, with that as their food, with that as their nourishment, remained for a very long time. As, Vāseṭṭha, those beings feeding on the earth-essence, with that as their food, with that as their nourishment, remained for a very long time, so their bodies became more solid, and differences in appearance became evident. Some beings were beautiful, some beings were ugly. There those beings who were beautiful despised those who were ugly: 'We are more beautiful than them, they are uglier than us.' Due to their vanity about beauty, from those who were born with excessive conceit, the earth-essence disappeared. When the earth-essence had disappeared, they gathered together. Having gathered together, they lamented: 'Oh the essence, oh the essence!' Even today when people get something delicious they say: 'Oh the essence, oh the essence!' They recall just this ancient primordial phrase, but they do not understand its meaning.

The Manifestation of the Earth Crust

123. Then, Vāseṭṭha, when the earth-essence had disappeared for those beings, ground fungus appeared. Just like a mushroom, so it appeared. It was endowed with colour, endowed with odour, endowed with taste; just as ghee or butter of good quality, such was its colour. Just like pure honey, such was its taste.

Then, Vāseṭṭha, those beings began to eat the ground fungus. Feeding on that, with that as their food, with that as their nourishment, they remained for a very long time. As, Vāseṭṭha, those beings feeding on the ground fungus, with that as their food, with that as their nourishment, remained for a very long time, so their bodies became even more solid, and differences in appearance became evident. Some beings were beautiful, some beings were ugly. There those beings who were beautiful despised those who were ugly: 'We are more beautiful than them, they are uglier than us.' Due to their vanity about beauty, from those who were born with excessive conceit, the ground fungus disappeared.

The Manifestation of Creeper Plants

124. When the ground fungus disappeared, there appeared creepers, just like kalambuka, even so did they appear. It was endowed with colour, endowed with odour, endowed with taste; just as ghee or butter of good quality, such was its colour. Just like pure honey, such was its taste.

Then, Vāseṭṭha, those beings began to eat the creepers. Feeding on that, with that as their food, with that as their nourishment, they remained for a very long time. As, Vāseṭṭha, those beings feeding on the creepers, with that as their food, with that as their nourishment, remained for a very long time, so their bodies became even more solid, and differences in appearance became evident. Some beings were beautiful, some beings were ugly. There those beings who were beautiful despised those who were ugly: 'We are more beautiful than them, they are uglier than us.' Due to their vanity about beauty, from those who were born with excessive conceit, the creepers disappeared.

When the creepers had disappeared, they gathered together. Having gathered together, they lamented: 'We had it, alas! We have lost it, alas, the delicate rice plant!' Even today, when people are touched by some painful state, they say: 'We had it, alas! We have lost it, alas!' They recall just this ancient primordial phrase, but they do not understand its meaning.

The Manifestation of Rice that Ripens without Cultivation

125. Then, Vāseṭṭha, when the creepers had disappeared for those beings, rice appeared that was wild-growing, without powder or husk, pure, sweet-smelling, with ready-made grains. What they gathered in the evening for the evening meal was ripe and grown again by morning. What they gathered in the morning for the morning meal was ripe and grown again by evening; no break in growth was evident. Then, Vāseṭṭha, those beings feeding on the wild rice, with that as their food, with that as their nourishment, remained for a very long time.

Manifestation of Female and Male Characteristics

126. As, Vāseṭṭha, those beings feeding on the wild rice, with that as their food, with that as their nourishment, remained for a very long time, so their bodies became even more solid, and differences in appearance became evident, and feminine features appeared in women and masculine features in men. Women dwelt excessively observing men and men dwelt excessively observing women. As they dwelt excessively observing one another, infatuation arose in them, and passion entered their bodies. Due to that passion, they engaged in sexual intercourse.

When, Vāseṭṭha, the beings of that time saw others engaging in sexual intercourse, some threw dust, some threw ash, some threw cow dung - 'Out with the impure one, out with the impure one!' 'How could a being do such a thing to another being!' Even today when a bride is being led away, in some countries people throw dust, others throw ash, others throw cow dung. They recall just this ancient primordial phrase, but they do not understand its meaning.

Sexual Conduct

127. "What was considered improper at that time, Vāseṭṭha, is now considered proper. When, Vāseṭṭha, those beings who engaged in sexual intercourse were not allowed to enter a village or town for one or two months. When, Vāseṭṭha, those beings fell into excessive indulgence in that improper practice, Then they began to build dwellings to conceal that very improper practice. Then, Vāseṭṭha, it occurred to a certain being of lazy nature: 'Why should I trouble myself bringing rice in the evening for the evening meal and in the morning for the morning meal! What if I were to bring rice just once for both evening and morning meals?'

"Then, Vāseṭṭha, that being brought rice just once for both evening and morning meals. Then, Vāseṭṭha, a certain being approached that being; having approached, he said this to that being - 'Come, friend, let us go to get rice.' 'No need, friend, I have brought rice just once for both evening and morning meals.' Then, Vāseṭṭha, that being, following the example of that being, brought rice just once for two days. 'Indeed, friend, this is good.'

"Then, Vāseṭṭha, a certain being approached that being; having approached, he said this to that being - 'Come, friend, let us go to get rice.' 'No need, friend, I have brought rice just once for two days.' Then, Vāseṭṭha, that being, following the example of that being, brought rice just once for four days, 'Indeed, friend, this is good.'

"Then, Vāseṭṭha, a certain being approached that being; having approached, he said this to that being - 'Come, friend, let us go to get rice.' 'No need, friend, I have brought rice just once for four days.' Then, Vāseṭṭha, that being, following the example of that being, brought rice just once for eight days, 'Indeed, friend, this is good.'

When, Vāseṭṭha, those beings began to store and eat rice, Then both the broken rice delighted in the grain, and the husk delighted in the grain; what was cut did not increase again, the track remained visible, and the rice plants stood in clusters.

Distribution of Rice

128. Then, Vāseṭṭha, those beings gathered together, and having gathered, they lamented: 'Indeed, friends, evil things have appeared among beings. For formerly we were mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and we continued thus for a very long time. Then for us, after a very long period had passed, the earth-essence spread out over the water. It was endowed with colour, endowed with odour, endowed with taste. We began to pull apart the earth-essence with our hands and eat it, and when we began to pull apart the earth-essence with our hands and eat it, our self-luminosity disappeared. When our self-luminosity had disappeared, the sun and moon appeared, when the sun and moon had appeared, the stars and constellations appeared, when the stars and constellations had appeared, night and day became known, when night and day became known, months and fortnights became known. When months and fortnights became known, seasons and years became known. Feeding on the earth-essence, with that as our food, with that as our nourishment, we remained for a very long time. Due to the appearance of these evil, unwholesome things in us, the earth-essence disappeared. When the earth-essence had disappeared, ground fungus appeared. It was endowed with colour, endowed with odour, endowed with taste. We began to eat the ground fungus. Feeding on that, with that as our food, with that as our nourishment, we remained for a very long time. Due to the appearance of these evil, unwholesome things in us, the ground fungus disappeared. When the ground fungus disappeared, creepers appeared. It was endowed with colour, endowed with odour, endowed with taste. We began to eat the creepers. Feeding on that, with that as our food, with that as our nourishment, we remained for a very long time. Due to the appearance of these evil, unwholesome things in us, the creepers disappeared. When the creepers had disappeared, rice appeared that was wild-growing, without powder or husk, pure, sweet-smelling, with ready-made grains. What we gathered in the evening for the evening meal was ripe and grown again by morning. What we gathered in the morning for the morning meal was ripe and grown again by evening. No track was visible. Feeding on the wild rice, with that as our food, with that as our nourishment, we remained for a very long time. Due to the appearance of these evil, unwholesome things in us, both the broken rice delighted in the grain, and the husk delighted in the grain, what was cut did not increase again, the track remained visible, and the rice plants stood in clusters. What if we were to divide the rice and establish boundaries!' Then, Vāseṭṭha, those beings divided the rice and established boundaries.

129. Then, Vāseṭṭha, a certain being of greedy nature, while guarding his own share, took what was not given from another share and consumed it. They caught him, and having caught him, said this: 'Evil indeed, friend being, is what you do, in that while guarding your own share, you take what is not given from another share and consume it. Do not, friend being, do such a thing again.' 'Yes, friends,' that being replied to those beings. For the second time, Vāseṭṭha, that being...etc... For the third time, Vāseṭṭha, that being, while guarding his own share, took what was not given from another share and consumed it. They caught him, and having caught him, said this: 'Evil indeed, friend being, is what you do, in that while guarding your own share, you take what is not given from another share and consume it. Do not, friend being, do such a thing again.' Some struck him with their hands, some struck him with clods of earth, some struck him with sticks. From that time, Vāseṭṭha, taking what is not given became known, censure became known, false speech became known, the taking up of sticks became known.

The Great Elected King

130. Then, Vāseṭṭha, those beings gathered together, and having gathered, they lamented: 'Indeed, friends, evil things have appeared among beings, since taking what is not given will be evident, censure will be evident, false speech will be evident, the taking up of rods will be evident. What if we were to select one being who would rightly criticise those who deserve criticism, rightly censure those who deserve censure, and rightly banish those who deserve banishment. We shall give him a portion of rice.'

Then, Vāseṭṭha, those beings approached the one among them who was the most attractive, most good-looking, most inspiring, and most influential, and said this: 'Come, friend, rightly condemn what should be condemned, rightly censure what should be censured, rightly banish what should be banished. We shall give you a portion of rice.' 'Yes, friends,' Vāseṭṭha, that being, having agreed with those beings, rightly condemned what should be condemned, rightly censured what should be censured, rightly banished what should be banished. They gave him a portion of rice.

131. "Great Agreed-Upon One," Vāseṭṭha, thus 'Great Agreed-Upon One' was the first term that came into being. "Lord of the Fields," Vāseṭṭha, thus 'Noble, Noble' was the second term that came into being. "He who gladdens others according to Teaching," Vāseṭṭha, thus 'King, King' was the third term that came into being. Thus, Vāseṭṭha, this was the origin of the circle of nobles according to the ancient primordial terms, for those very beings and no others. For those who were alike, not for those who were unlike. According to Teaching indeed, not contrary to Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

The Circle of Brahmins

132. Then it occurred to some of those beings, Vāseṭṭha: 'Indeed, friends, evil things have appeared among beings, since taking what is not given will be evident, censure will be evident, false speech will be evident, the taking up of rods will be evident, banishment will be evident. What if we were to remove evil unwholesome states?' They removed evil unwholesome states. "They remove evil unwholesome states," Vāseṭṭha, thus 'Brahmin, Brahmin' was the first term that came into being. They made leaf-huts in the forest and meditated in leaf-huts, without embers, without smoke, with pestle laid down, gathering in villages, towns and royal cities in the evening for the evening meal and in the morning for the morning meal, seeking food. Having obtained food, they again meditated in leaf-huts in the forest. People saw him and said this: 'These beings, friends, having made leaf-huts in the forest, meditate in leaf-huts, without embers, without smoke, with pestle laid down, gathering in villages, towns and royal cities in the evening for the evening meal and in the morning for the morning meal, seeking food. Having obtained food, they again meditate in leaf-huts in the forest,' "They meditate," Vāseṭṭha, thus 'Meditator, Meditator' was the second term that came into being. Now some of those same beings, Vāseṭṭha, being unable to meditate in leaf-huts in the forest, settled on the outskirts of villages and towns making sacred texts. People saw him and said this: 'These beings, friends, being unable to meditate in leaf-huts in the forest, have settled on the outskirts of villages and towns making sacred texts, now they do not meditate.' "Now they do not meditate," Vāseṭṭha, thus 'Non-meditator, Non-meditator' was the third term that came into being. What was considered low at that time, Vāseṭṭha, is now considered excellent. Thus, Vāseṭṭha, this was the origin of the circle of brahmins according to the ancient primordial terms, for those very beings and no others, for those who were alike, not for those who were unlike, according to Teaching indeed, not contrary to Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

The Circle of Merchants

133. "Now some of those same beings, Vāseṭṭha, having taken up sexual intercourse, engaged in various trades. From 'having taken up sexual intercourse, they engaged in various trades', Vāseṭṭha, the word 'merchants, merchants' came to be. Thus, Vāseṭṭha, this was the origin of the circle of merchants according to the ancient primordial terms, for those very beings and no others, for those who were alike, not for those who were unlike, according to Teaching indeed, not contrary to Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

The Circle of Workers

134. "Now some of those same beings, Vāseṭṭha, who remained were of cruel and base conduct. From 'cruel conduct, base conduct', Vāseṭṭha, the word 'workers, workers' came to be. Thus, Vāseṭṭha, this was the origin of the circle of workers according to the ancient primordial terms, for those very beings and no others, for those who were alike, not for those who were unlike, according to Teaching indeed, not contrary to Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

135. There was a time, Vāseṭṭha, when even a noble, condemning their own position, went forth from home into homelessness - thinking: 'I will become an ascetic.' Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... etc... Even a worker, Vāseṭṭha, condemning their own position, went forth from home into homelessness - thinking: 'I will become an ascetic.' From these four circles, Vāseṭṭha, came the origin of the circle of ascetics, for those very beings and no others, for those who were alike, not for those who were unlike, according to Teaching indeed, not contrary to Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

Talk About Misconduct

136. "Even a noble here, Vāseṭṭha, having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, being of wrong view, undertaking actions based on wrong view, because of undertaking actions based on wrong view, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... Even a worker here, Vāseṭṭha... Even an ascetic here, Vāseṭṭha, having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, being of wrong view, undertaking actions based on wrong view, because of undertaking actions based on wrong view, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell.

"Even a noble here, Vāseṭṭha, having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, being of right view, undertaking actions based on right view, because of undertaking actions based on right view, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... Even a worker here, Vāseṭṭha... Even an ascetic here, Vāseṭṭha, having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, being of right view, undertaking actions based on right view, because of undertaking actions based on right view, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world.

137. "Even a noble here, Vāseṭṭha, being a doer of a dyad with the body, being a doer of a dyad with speech, being a doer of a dyad with the mind, being of mixed view, undertaking actions based on mixed view, because of undertaking actions based on mixed view, with the breaking up of the body, after death, becomes one who experiences both pleasure and pain. Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... Even a worker here, Vāseṭṭha... Even an ascetic here, Vāseṭṭha, being a doer of a dyad with the body, being a doer of a dyad with speech, being a doer of a dyad with the mind, being of mixed view, undertaking actions based on mixed view, because of undertaking actions based on mixed view, with the breaking up of the body, after death, becomes one who experiences both pleasure and pain.

Development of the Aids to Enlightenment

138. "Even a noble here, Vāseṭṭha, restrained in body, restrained in speech, restrained in mind, through the development of the seven aids to enlightenment, attains final Nibbāna in this very life. Even a brahmin here, Vāseṭṭha... etc... Even a merchant here, Vāseṭṭha... Even a worker here, Vāseṭṭha... Even an ascetic here, Vāseṭṭha, restrained in body, restrained in speech, restrained in mind, through the development of the seven aids to enlightenment, attains final Nibbāna in this very life.

139. "Because, Vāseṭṭha, among these four castes, any monk who is an arahant with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and is liberated through final knowledge - he is declared their chief, in accordance with the Teaching, not contrary to the Teaching. For the Teaching, Vāseṭṭha, is best among people, both in this very life and in the life to come.

140. "This verse, Vāseṭṭha, 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, Vāseṭṭha, that verse of Brahmā Sanaṅkumāra was well sung, not poorly sung. Well spoken, not poorly spoken. Beneficial, not unbeneficial. I approve of it. I too, Vāseṭṭha, say thus -

'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.'

This is what the Blessed One said. Delighted, Vāseṭṭha and Bhāradvāja rejoiced in what the Blessed One had said.

The Discourse on Origins is concluded as the fourth.

5. The Discourse on Inspiring Confidence

Sāriputta's Lion's Roar

141. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Such is my confidence, Venerable Sir, in the Blessed One; there has not been, there will not be, and there is not now any other ascetic or brahmin more knowledgeable than the Blessed One with regard to enlightenment."

142. "Lofty indeed, Sāriputta, is this bull-like speech you have spoken, this categorical assertion, this lion's roar - 'Such is my confidence, Venerable Sir, in the Blessed One; there has not been, there will not be, and there is not now any other ascetic or brahmin more knowledgeable than the Blessed One with regard to enlightenment.' What, Sāriputta, of those who were Arahants, Perfectly Enlightened Ones in the past, have you encompassed all those Blessed Ones' minds with your mind to know - 'Such was their virtue, such their qualities, such their wisdom, such their dwelling, such was the liberation of those Blessed Ones.'?" "No, Venerable Sir."

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

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

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

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

144. "Here, Venerable Sir, I approached the Blessed One to hear the Teaching. The Blessed One taught me the Teaching, ever higher and more sublime, with its contrasts of dark and bright. As the Blessed One taught me the Teaching, ever higher and more sublime, with its contrasts of dark and bright, I came through direct knowledge to a conclusion about certain things in the Teachings; I gained confidence in the Teacher - 'The Blessed One is fully enlightened, the Teaching is well-expounded by the Blessed One, the community of disciples is practising well.'

Teaching on the Wholesome

145. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about wholesome states. These are the wholesome states, namely: the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path. Here, Venerable Sir, with the destruction of the taints, a monk 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, Venerable Sir, is unsurpassed regarding wholesome states. The Blessed One directly knows this completely, and beyond what the Blessed One directly knows completely, there is nothing further to be directly known by another ascetic or brahmin who would be more knowledgeable than the Blessed One regarding wholesome states.

Teaching on the Description of the Bases

146. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the description of the sense bases. There are these six internal and external sense bases, Venerable Sir. The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, and the mind and mental phenomena. This, Venerable Sir, is unsurpassed regarding the description of sense bases. The Blessed One directly knows this completely, and beyond what the Blessed One directly knows completely, there is nothing further to be directly known by another ascetic or brahmin who would be more knowledgeable than the Blessed One regarding the description of sense bases.

Teaching on the Descent into the Womb

147. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about descents into the womb. There are these four descents into the womb, Venerable Sir. Here, Venerable Sir, someone descends into the mother's womb without clear comprehension; remains in the mother's womb without clear comprehension; emerges from the mother's womb without clear comprehension. This is the first descent into the womb.

"Furthermore, Venerable Sir, here someone descends into the mother's womb with clear comprehension; remains in the mother's womb without clear comprehension; emerges from the mother's womb without clear comprehension. This is the second descent into the womb.

"Furthermore, Venerable Sir, here someone descends into the mother's womb with clear comprehension; remains in the mother's womb with clear comprehension; emerges from the mother's womb without clear comprehension. This is the third descent into the womb.

"Furthermore, Venerable Sir, here someone descends into the mother's womb with clear comprehension; remains in the mother's womb with clear comprehension; emerges from the mother's womb with clear comprehension. This is the fourth descent into the womb. This, Venerable Sir, is the unsurpassed descent into the womb.

Teaching on the Kinds of Revelation

148. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the modes of mind-reading. There are these four modes of mind-reading, Venerable Sir. Here, Venerable Sir, someone reads minds through signs - 'Such is your mind, thus is your mind, this is your thought.' Even if they make many readings, they turn out exactly so, not otherwise. This is the first mode of mind-reading.

"Furthermore, Venerable Sir, here someone does not read minds through signs. But rather having heard the sound of humans or nonhuman spirits or deities, they read - 'Such is your mind, thus is your mind, this is your thought.' Even if they make many readings, they turn out exactly so, not otherwise. This is the second kind of mind-reading.

"Furthermore, Venerable Sir, here someone does not read minds through signs, nor by hearing the sound of humans or nonhuman spirits or deities. But rather having heard the sound of thoughts spreading from one who is thinking and examining, they read - 'Such is your mind, thus is your mind, this is your thought.' Even if they make many readings, they turn out exactly so, not otherwise. This is the third kind of mind-reading.

"Furthermore, Venerable Sir, here someone does not read minds through signs, nor by hearing the sound of humans or nonhuman spirits or deities, nor by hearing the sound of thoughts spreading from one who is thinking and examining. But rather having encompassed with his mind the mind of one who has attained concentration without thought and examination, he understands: 'According as this venerable one's mental formations are disposed, Immediately following this mind state he will think this thought.' Even if they make many readings, they turn out exactly so, not otherwise. This is the fourth kind of reading. This, Venerable Sir, is unsurpassed regarding kinds of reading.

Teaching on Vision and Attainment

149. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about attainments of vision. There are these four attainments of vision, Venerable Sir. Here, Venerable Sir, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, attains such a concentration of mind that when the mind is concentrated, he examines this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.' This is the first attainment of vision.

"Furthermore, Venerable Sir, here some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, he examines this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs... etc... synovial fluid, urine.' And going beyond the person's skin, flesh, and blood, he examines the bones. This is the second attainment of vision.

Description of Individuals

150. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the description of individuals. These seven individuals, Venerable Sir. 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. This is unsurpassed, Venerable Sir, in the description of individuals.

Teaching on Striving

151. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the strivings. These seven enlightenment factors, Venerable Sir: the mindfulness enlightenment factor, the investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor. This, Venerable Sir, is unsurpassed regarding the strivings.

Teaching on the Way of Practice

152. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the ways of practice. There are these four ways of practice, Venerable Sir: painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. Among these, Venerable Sir, the way of practice that is both painful and sluggish in direct knowledge is said to be inferior in both respects: because of its painfulness and its sluggishness. Among these, Venerable Sir, the way of practice that is painful but swift in direct knowledge is said to be inferior because of its painfulness. Among these, Venerable Sir, the way of practice that is pleasant but sluggish in direct knowledge is said to be inferior because of its sluggishness. Among these, Venerable Sir, the way of practice that is pleasant and swift in direct knowledge is said to be superior in both respects: because of its pleasantness and its swiftness. This, Venerable Sir, is unsurpassed regarding the ways of practice.

Teaching on Verbal Conduct and So Forth

153. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about proper conduct in speech. Here, Venerable Sir, someone does not speak words connected with false speech, nor with malicious speech, nor with divisive speech, nor with rivalry seeking victory; but speaks words thoughtfully and considerately, worth treasuring, at the right time. This, Venerable Sir, is unsurpassed in proper conduct of speech.

"Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about proper conduct in a person's virtue. Here, Venerable Sir, someone is truthful and faithful, not a deceiver, not a flatterer, not a fortune-teller, not a trickster, not one who seeks gain with gain, guarded in the sense faculties, moderate in eating, even-minded, devoted to wakefulness, untiring, with aroused energy, a meditator, mindful, of good ingenuity, retentive, steadfast, wise, not greedy for sensual pleasures, and mindful and alert. This, Venerable Sir, is unsurpassed regarding the virtuous conduct of a person.

Instruction, Discrimination, and Teaching

154. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the modes of instruction. There are these four modes of instruction, Venerable Sir - The Blessed One knows another individual through careful attention, Venerable Sir: 'This individual, practising as instructed, with the utter destruction of three fetters, will become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, practising as instructed, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, will become a once-returner, coming back to this world only once more to make an end of suffering.' The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, practising as instructed, with the utter destruction of the five lower fetters, will become spontaneously reborn, attain final Nibbāna there, and be of a nature not to return from that world.' The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, practising as instructed, with the destruction of the taints, will enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life.' This, Venerable Sir, is unsurpassed regarding the modes of instruction.

Teaching on Knowledge of Other Individuals' Liberation

155. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the knowledge of other individuals' liberation. The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, with the utter destruction of three fetters, will become a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination.' The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, will become a once-returner, coming back to this world only once more to make an end of suffering.' The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, with the utter destruction of the five lower fetters, will become spontaneously reborn, attain final Nibbāna there, and be of a nature not to return from that world.' The Blessed One knows another individual through careful attention, Venerable Sir - 'This individual, with the destruction of the taints, will enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life.' This, Venerable Sir, is unsurpassed in knowledge of other individuals' liberation.

Teaching on the Doctrine of Eternalism

156. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about eternalist doctrines. There are these three eternalist doctrines, Venerable Sir. Here, Venerable Sir, some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, 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 hundreds of births, many thousands of births, many hundreds of thousands of births: '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. He speaks thus: 'I know the past time - whether the world contracted or expanded. I know the future time - whether the world will contract or expand. The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This is the first eternalist doctrine.

"Furthermore, Venerable Sir, here some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: one world-contraction and expansion, two world-contractions and expansions, three world-contractions and expansions, four world-contractions and expansions, five world-contractions and expansions, ten 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. He speaks thus: 'I know the past time - whether the world contracted or expanded. I know the future time - whether the world will contract or expand. The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This is the second eternalism.

"Furthermore, Venerable Sir, here some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, he recollects manifold past lives. That is: ten world-contractions and expansions, twenty world-contractions and expansions, thirty world-contractions and expansions, forty 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. He speaks thus: 'I know the past time - the world contracted and expanded; I know the future time - the world will contract and expand. The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. And those beings run and wander through the round of rebirths, they pass away and arise, yet these persist eternally.' This is the third doctrine of eternalism, Venerable Sir, unsurpassed regarding eternalist doctrines.

Teaching on the Knowledge of Recollection of Past Lives

157. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the knowledge of recollection of past lives. Here, Venerable Sir, some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, 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. There are, Venerable Sir, deities whose life span cannot be counted by counting or reckoning. However, in whatever individual existence they previously dwelt, whether in the form realm or the formless realm, whether with perception or without perception or with neither-perception-nor-non-perception. Thus with aspects and terms he recollects manifold past lives. This, Venerable Sir, is unsurpassed regarding the knowledge of recollection of past lives.

Teaching on the Knowledge of Passing Away and Rebirth

158. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the knowledge of the passing away and rebirth of beings. Here, Venerable Sir, some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, 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. This, Venerable Sir, is unsurpassed regarding the knowledge of the passing away and rebirth of beings.

Teaching on Spiritual Powers

159. "Furthermore, Venerable Sir, this is unsurpassed: how the Blessed One teaches about the kinds of spiritual power. There are, Venerable Sir, these two kinds of spiritual power - there is, Venerable Sir, spiritual power that is tainted, has acquisitions, and is called 'not noble'. There is, Venerable Sir, spiritual power that is taintless, without acquisitions, and is called 'noble'. "And what, Venerable Sir, is the spiritual power that is tainted, has acquisitions, and is called 'not noble'? Here, Venerable Sir, some ascetic or brahmin, through ardor... etc... attains such a concentration of mind that when the mind is concentrated, he experiences manifold kinds of spiritual power: Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; He dives in and out of the earth as if it were water. he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world. This, Venerable Sir, is the spiritual power that is tainted, has acquisitions, and is called 'not noble'.

"But what, Venerable Sir, is the spiritual power that is taintless, without acquisitions, and is called 'noble'? Here, Venerable Sir, if a monk wishes: 'May I dwell perceiving the unrepulsive in the repulsive', he dwells perceiving the unrepulsive therein. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive', he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive', he dwells perceiving the unrepulsive therein. If he wishes: 'May I dwell perceiving the repulsive in both the repulsive and the unrepulsive', he dwells perceiving the repulsive therein. If he wishes: 'May I dwell equanimous, mindful and clearly comprehending, having avoided both the repulsive and the unrepulsive', he dwells therein equanimous, mindful and clearly comprehending. This, Venerable Sir, is the spiritual power that is taintless, without acquisitions, and is called 'noble'. This, Venerable Sir, is unsurpassed regarding the kinds of spiritual power. The Blessed One directly knows this completely, and beyond what the Blessed One directly knows completely, there is nothing further to be directly known by another ascetic or brahmin who would be more knowledgeable than the Blessed One regarding the kinds of spiritual power.

Another Way of Seeing the Teacher's Qualities

160. "Venerable Sir, whatever can be attained by a faithful clansman who has aroused energy, who possesses strength, manly strength, manly energy, and manly exertion, that has been attained by the Blessed One. And Venerable Sir, the Blessed One does not pursue the practice of sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial, nor does he pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial. And the Blessed One gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life.

Ways of Pursuing Practice

161. "If one were to ask me thus, Venerable Sir - 'Friend Sāriputta, were there in the past other ascetics or brahmins more knowledgeable than the Blessed One with regard to enlightenment?' Being asked thus, Venerable Sir, I would say 'No.' 'But, friend Sāriputta, will there be in the future other ascetics or brahmins more knowledgeable than the Blessed One with regard to enlightenment?' Being asked thus, Venerable Sir, I would say 'No.' 'But, friend Sāriputta, is there now another ascetic or brahmin more knowledgeable than the Blessed One with regard to enlightenment?' Being asked thus, Venerable Sir, I would say 'No.'

"If one were to ask me thus, Venerable Sir - 'Friend Sāriputta, were there in the past other ascetics or brahmins equal to the Blessed One with regard to enlightenment?' Being asked thus, Venerable Sir, I would say 'Yes.' 'But, friend Sāriputta, will there be in the future other ascetics or brahmins equal to the Blessed One with regard to enlightenment?' Being asked thus, Venerable Sir, I would say 'Yes.' 'But, friend Sāriputta, is there now another ascetic or brahmin equal to the Blessed One with regard to enlightenment?' Being asked thus, Venerable Sir, I would say 'No.'

"If one were to ask me thus, Venerable Sir - 'But why does the Venerable Sāriputta acknowledge one thing and not acknowledge another?' Being asked thus, Venerable Sir, I would answer thus - 'I have heard this directly from the Blessed One, directly I received it - "There were in the past Arahants, Perfectly Enlightened Ones who were equal to me with regard to enlightenment." I have heard this directly from the Blessed One, directly I received it - "There will be in the future Arahants, Perfectly Enlightened Ones who will be equal to me with regard to enlightenment." I have heard this directly from the Blessed One, directly I received it - "It is impossible, it cannot happen, that two Arahants who are Perfectly Enlightened Ones could arise simultaneously in the same world system. There is no such possibility."'

"Venerable Sir, answering thus when asked thus, do I speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do I explain in accordance with the Teaching, and does no reasonable consequence of my statement give ground for criticism?" "Indeed Sāriputta, answering thus when asked thus, you speak what has been said by me, and do not misrepresent me with what is contrary to fact. You explain in accordance with the Teaching, and no reasonable consequence of your statement gives ground for criticism."

Wonderful and Marvellous

162. When this was said, the Venerable Udāyī said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, the fewness of wishes, contentment, and effacement of the Truth Finder. For indeed while the Truth Finder has such great spiritual power and such great might, yet he will not reveal himself! If, Venerable Sir, wanderers of other sects were to see even a single one of these qualities in themselves, they would carry a banner just because of that. Wonderful, Venerable Sir, marvellous, Venerable Sir, the fewness of wishes, contentment, and effacement of the Truth Finder. For indeed while the Truth Finder has such great spiritual power and such great might. Yet he will not reveal himself!"

"See, Udāyī, 'the fewness of wishes, contentment, and effacement of the Truth Finder. For indeed while the Truth Finder has such great spiritual power and such great might, yet he will not reveal himself! If, Udāyī, wanderers of other sects were to see even a single one of these qualities in themselves, they would carry a banner just because of that. See, Udāyī, 'the fewness of wishes, contentment, and effacement of the Truth Finder. For indeed while the Truth Finder has such great spiritual power and such great might, yet he will not reveal himself!"

163. Then the Blessed One addressed the Venerable Sāriputta - "Therefore, Sāriputta, you should frequently speak this exposition of the Teaching to monks, nuns, male lay followers and female lay followers. For those misguided persons, Sāriputta, who have perplexity or uncertainty regarding the Truth Finder, upon hearing this exposition of the Teaching, their perplexity or uncertainty regarding the Truth Finder will be abandoned." Thus did the Venerable Sāriputta declare his confidence in the presence of the Blessed One. Therefore, this explanation is designated as 'Inspiring Confidence'.

The Inspiring Discourse is concluded, the fifth.

6. The Delightful Discourse

164. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at the Sakyan town named Vedhaññā, in a monastery in their mango grove.

The Death of Nigaṇṭha Nāṭaputta

Now on that occasion Nigaṇṭha Nāṭaputta had recently died in Pāvā. After his death, the Nigaṇṭhas had split into two groups and fallen into quarrels, disputes and controversies, stabbing each other with verbal daggers - "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." It seems there was nothing but slaughter among Nāṭaputta's Nigaṇṭhas. Even the white-clothed lay followers of Nigaṇṭha Nāṭaputta appeared disillusioned, disaffected and disappointed with the Nigaṇṭhas, as it happens with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened, with its shrine broken down and without a refuge.

165. Then Cunda the novice, having spent the rains retreat in Pāvā, approached Sāmagāma, where the Venerable Ānanda was; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, Cunda the novice said this to the Venerable Ānanda - "Venerable Sir, Nigaṇṭha Nāṭaputta has recently died in Pāvā. After his death, the Nigaṇṭhas have split into two groups... etc... with its shrine broken down and without a refuge."

When this was said, the Venerable Ānanda said this to Cunda the novice - "There is indeed, friend Cunda, a matter of discussion to bring to see the Blessed One. Come, friend Cunda, let us approach the Blessed One; having approached, we shall inform the Blessed One about this matter." "Yes, Venerable Sir," Cunda the novice replied to the Venerable Ānanda.

Then the Venerable Ānanda and Cunda the novice approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable Sir, this novice Cunda says thus, 'Venerable Sir, Nigaṇṭha Nāṭaputta has recently died in Pāvā, and after his death, the Nigaṇṭhas... etc... with its shrine broken down and without a refuge.'"

A Teaching and Discipline not Rightly Proclaimed by a Fully Enlightened One

166. "This is how it is, Cunda, with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened. Here, Cunda, the teacher is not fully enlightened, and the Teaching is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened, and the disciple does not dwell practising the Teaching in accordance with the Teaching, does not practise the proper way, does not live in accordance with the Teaching, but deviates from that Teaching. He should be addressed thus: 'It is your gain, friend, it is well gained by you, that your teacher is not fully enlightened, and the Teaching is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened. And you do not dwell practising the Teaching in accordance with the Teaching, do not practise the proper way, do not live in accordance with the Teaching, but deviate from that Teaching.' Thus, Cunda, the teacher is blameworthy, the Teaching is blameworthy, but the disciple is praiseworthy in this way. If anyone, Cunda, should speak thus to such a disciple: 'Let the venerable one practise in the way the Teaching has been expounded and pointed out by your teacher.' The one who encourages, the one whom he encourages, and the one who thus encouraged practises accordingly. All of them generate much demerit. What is the reason for this? This is how it is, Cunda, with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened.

167. Here, Cunda, the teacher is not fully enlightened, and the Teaching is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened, and the disciple dwells practising the Teaching in accordance with the Teaching, practises the proper way, lives in accordance with the Teaching, having undertaken that Teaching. He should be addressed thus: 'It is your loss, friend, it is badly gained by you, that your teacher is not fully enlightened, and the Teaching is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened. And you dwell practising the Teaching in accordance with the Teaching, practise the proper way, live in accordance with the Teaching, having undertaken that Teaching.' Thus, Cunda, the teacher is blameworthy, the Teaching is blameworthy, and the disciple is blameworthy in this way. If anyone, Cunda, should speak thus to such a disciple: 'Surely the venerable one, practising the true way, will achieve the true way.' The one who praises, the one whom he praises, and the one who, being praised, arouses still more energy. All of them generate much demerit. What is the reason for this? This is how it is, Cunda, with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened.

The Teaching and Discipline Proclaimed by one Fully Enlightened

168. Here, Cunda, the teacher is fully enlightened, and the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened, but the disciple does not dwell practising the Teaching in accordance with the Teaching, does not practise the proper way, does not live in accordance with the Teaching, but deviates from that Teaching. He should be addressed thus: 'It is your loss, friend, it is badly gained by you, that your teacher is fully enlightened, and the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened. And you do not dwell practising the Teaching in accordance with the Teaching, do not practise the proper way, do not live in accordance with the Teaching, but deviate from that Teaching.' Thus, Cunda, the teacher is praiseworthy, the Teaching is praiseworthy, but the disciple is blameworthy in this way. If anyone, Cunda, should speak thus to such a disciple: 'Let the venerable one practise in the way the Teaching has been expounded and pointed out by your teacher.' The one who encourages, the one whom he encourages, and the one who thus encouraged practises accordingly. All of them generate much merit. What is the reason for this? This is how it is, Cunda, with a Teaching and discipline that is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened.

169. Here, Cunda, the teacher is fully enlightened, and the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened, and the disciple dwells practising the Teaching in accordance with the Teaching, practises the proper way, lives in accordance with the Teaching, having undertaken that Teaching. He should be addressed thus: 'It is your gain, friend, it is well gained by you, that your teacher is fully enlightened, and the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened. And you dwell practising the Teaching in accordance with the Teaching, practise the proper way, live in accordance with the Teaching, having undertaken that Teaching.' Thus, Cunda, the teacher is praiseworthy, the Teaching is praiseworthy, and the disciple is praiseworthy in this way. If anyone, Cunda, should speak thus to such a disciple: 'Surely the venerable one, practising the true way, will achieve the true way.' The one who praises, the one whom he praises, and the one who, being praised, arouses still more energy. All of them generate much merit. What is the reason for this? This is how it is, Cunda, with a Teaching and discipline that is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened.

Teachers who Cause Disciples to Regret

170. Here, Cunda, a teacher has appeared in the world, an Arahant, perfectly enlightened, and the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened, but his disciples have not fully understood the meaning in the true Teaching, and the complete holy life has not been revealed to them, made plain, with all its contents and expressions, proclaimed well up to the level of deities and humans. Then their teacher passes away. Such a teacher's death, Cunda, brings remorse to the disciples. What is the reason for this? A teacher appeared in our world, an Arahant, perfectly enlightened, and the Teaching was well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened, but we had not fully understood the meaning in the true Teaching, and the complete holy life was not revealed to us, made plain, with all its contents and expressions, proclaimed well up to the level of deities and humans. Then our teacher passed away. Such a teacher's death, Cunda, brings remorse to the disciples.

A Teacher Whose Death Brings Remorse to Disciples

171. "Here, Cunda, a teacher has appeared in the world, an Arahant, perfectly enlightened. And the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened. And his disciples have fully understood the meaning in the true Teaching, and the complete holy life has been revealed to them, made plain, with all its contents and expressions, proclaimed well up to the level of deities and humans. Then their teacher passes away. Such a teacher's death, Cunda, brings no remorse to the disciples. What is the reason for this? A teacher appeared in our world, an Arahant, perfectly enlightened. And the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened. And we had fully understood the meaning in the true Teaching, and the complete holy life was revealed to us, made plain, with all its contents and expressions, proclaimed well up to the level of deities and humans. Then our teacher passed away. Such a teacher's death, Cunda, brings no remorse to the disciples.

Talk About the Incompleteness of the Holy Life

172. "If, Cunda, the holy life possesses these factors, but the teacher is not an elder, experienced, long gone forth, advanced in years and age. Then that holy life is incomplete in that factor.

"But when, Cunda, the holy life possesses these factors, and the teacher is an elder, experienced, long gone forth, advanced in years and age. Then that holy life is complete in that factor.

173. "If, Cunda, the holy life possesses these factors, and the teacher is an elder, experienced, long gone forth, advanced in years and age, but his elder monk disciples are not competent, disciplined, confident, having attained security from bondage. Able to explain the true Teaching, able to thoroughly refute with good reason any opposing doctrines that have arisen and teach the Teaching with its wonders. Then that holy life is incomplete in that factor.

174. "If, Cunda, the holy life possesses these factors, and the teacher is an elder, experienced, long gone forth, advanced in years and age, and his elder monk disciples are competent, disciplined, confident, having attained security from bondage. Able to explain the true Teaching, able to thoroughly refute with good reason any opposing doctrines that have arisen and teach the Teaching with its wonders. But his middle-ranking monk disciples are not...etc... And his middle-ranking monk disciples are, but his newly ordained monk disciples are not...etc... And his newly ordained monk disciples are, but his elder nun disciples are not...etc... And his elder nun disciples are, but his middle-ranking nun disciples are not...etc... And his middle-ranking nun disciples are, but his newly ordained nun disciples are not...etc... And his newly ordained nun disciples are, but his male lay follower disciples who are householders wearing white clothes and living celibate lives are not...etc... And his male lay follower disciples who are householders wearing white clothes and living celibate lives are, but his male lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures are not...etc... And his male lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures are, but his female lay follower disciples who are householders wearing white clothes and living celibate lives are not...etc... And his female lay follower disciples who are householders wearing white clothes and living celibate lives are, but his female lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures are not...etc... And his female lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures are, but his holy life is not successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings...etc... And his holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings, but has not attained the highest gain and fame. Then that holy life is incomplete in that factor.

"But when, Cunda, the holy life possesses these factors, and the teacher is an elder, experienced, long gone forth, advanced in years and age, and his elder monk disciples are competent, disciplined, confident, having attained security from bondage. Able to explain the true Teaching, able to thoroughly refute with good reason any opposing doctrines that have arisen and teach the Teaching with its wonders. And his middle-ranking monk disciples are...etc... And his newly ordained monk disciples are...etc... And his elder nun disciples are...etc... And his middle-ranking nun disciples are...etc... And his newly ordained nun disciples are...etc... And his male lay follower disciples are...etc... householders wearing white clothes and living celibate lives. And his male lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures are...etc... And his female lay follower disciples who are householders wearing white clothes and living celibate lives are...etc... And his female lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures are...etc... And his holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings, having attained the highest gain and fame. Then that holy life is complete in that factor.

175. "But now, Cunda, I have appeared in the world as a teacher, an Arahant, a Perfectly Enlightened One. And the Teaching is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened. And my disciples have fully understood the meaning in the true Teaching, and the complete holy life has been revealed to them, made plain, with all its contents and expressions, proclaimed well up to the level of deities and humans. But now, Cunda, I am a teacher who is an elder, experienced, long gone forth, advanced in years and age.

"And now, Cunda, I have elder monk disciples who are competent, disciplined, confident, having attained security from bondage. Able to explain the true Teaching, able to thoroughly refute with good reason any opposing doctrines that have arisen and teach the Teaching with its wonders. And now, Cunda, I have middle-ranking monk disciples...etc... And now, Cunda, I have newly ordained monk disciples...etc... And now, Cunda, I have elder nun disciples...etc... And now, Cunda, I have middle-ranking nun disciples...etc... And now, Cunda, I have newly ordained nun disciples...etc... And now, Cunda, I have male lay follower disciples who are householders wearing white clothes and living celibate lives...etc... And now, Cunda, I have male lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures...etc... And now, Cunda, I have female lay follower disciples who are householders wearing white clothes and living celibate lives...etc... And now, Cunda, I have female lay follower disciples who are householders wearing white clothes and enjoying sensual pleasures...etc... But now, Cunda, my holy life is successful, prosperous, widespread, popular, expanded, well-proclaimed among deities and human beings.

176. "Cunda, among all the teachers who have appeared in the world at present, I do not see any other single teacher who has attained such supreme gain and fame as I have. And Cunda, among all the communities or groups that have appeared in the world at present; I do not see, Cunda, any other single community that has attained such supreme gain and fame as this community of monks. Indeed, Cunda, speaking rightly one would say: 'The holy life is complete in all aspects, fulfilled in all aspects, lacking nothing, neither deficient nor excessive, well-expounded, consummate and perfectly proclaimed.' Speaking rightly one would say just this: 'Complete in all aspects... etc... perfectly proclaimed.'

"Cunda, Udaka Rāmaputta used to speak thus: 'seeing one does not see.' And what does one see but not see? One sees the surface of a well-sharpened razor but does not see its edge. This is called - 'seeing one does not see.' Moreover, Cunda, what was said by Rāmaputta concerning water was low, vulgar, worldly, ignoble, unbeneficial, referring only to the razor. Indeed, Cunda, speaking rightly one would say: 'seeing one does not see,' speaking rightly one would say just this: 'seeing one does not see.' And what does one see but not see? One sees thus: 'The holy life is complete in all aspects, fulfilled in all aspects, lacking nothing, neither deficient nor excessive, well-expounded, consummate and perfectly proclaimed.' One does not see thus: 'If this were removed from here, it would be purer.' One does not see thus: 'If this were added here, it would be more complete.' This, Cunda, is called - 'seeing one does not see.' Indeed, Cunda, speaking rightly one would say: 'Complete in all aspects... etc... holy life is well-proclaimed.' Speaking rightly one would say just this: 'The holy life is complete in all aspects, fulfilled in all aspects, lacking nothing, neither deficient nor excessive, well-expounded, consummate and perfectly proclaimed.'

The Teaching to be Rehearsed

177. Therefore, Cunda, those Teachings that I have directly known and taught to you, therein you should all meet and recite together meaning by meaning, phrase by phrase, without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. And what, Cunda, are those Teachings that I have directly known and taught, where you should all meet and recite together meaning by meaning, phrase by phrase, without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans? That is: the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path. These, Cunda, are the Teachings that I have directly known and taught. Where you should all meet and recite together meaning by meaning, phrase by phrase, without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.

Method of Instruction

178. "And while you, Cunda, are living in concord, rejoicing together, not disputing, training, if a fellow monk should speak the Teaching in the Community. If you should think thus - 'This venerable one has grasped both the meaning wrongly and arranged the phrasing wrongly.' That should neither be delighted in nor rejected. Without delighting in it or rejecting it, he should be addressed thus - 'Friend, of this meaning, which is more fitting - these phrases or those phrases? And of these phrases, which is more fitting - this meaning or that meaning?' If he should say thus - 'Friend, of this meaning, these phrases are more fitting than those; and of these phrases, this meaning is more fitting than that.' He should neither be exalted nor disparaged. Without exalting or disparaging him, he should be carefully made to understand that meaning and those phrases through explanation.

179. "And if another fellow monk should speak the Teaching in the Community. If you should think thus - 'This venerable one has grasped the meaning wrongly but arranged the phrasing correctly.' That should neither be delighted in nor rejected. Without delighting in it or rejecting it, he should be addressed thus - 'Friend, of these phrases, which is more fitting - this meaning or that meaning?' If he should say thus - 'Friend, of these phrases, this meaning is more fitting than that.' He should neither be exalted nor disparaged. Without exalting or disparaging him, he should be carefully made to understand that very meaning through explanation.

180. "And if another fellow monk should speak the Teaching in the Community. If you should think thus - 'This venerable one has grasped the meaning correctly but arranged the phrasing wrongly.' That should neither be delighted in nor rejected; without delighting in it or rejecting it, he should be addressed thus - 'Friend, of this meaning, which is more fitting - these phrases or those phrases?' If he should say thus - 'Friend, of this meaning, these phrases are more fitting than those.' He should neither be exalted nor disparaged; without exalting or disparaging him, he should be carefully made to understand through explanation of those very phrases.

181. "And if another fellow monk should speak the Teaching in the Community. If you should think thus - 'This venerable one has grasped both the meaning correctly and arranged the phrasing correctly.' His statement should be delighted in and rejoiced in saying 'Good!' Having delighted in and rejoiced in his statement saying 'Good!' he should be addressed thus - '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, who is endowed with such meaning and such phrasing.'

Reasons for Allowing Conditions

182. "Cunda, I do not teach the Teaching merely for the restraint of taints pertaining to the present life. And Cunda, I do not teach the Teaching merely for the removal of taints pertaining to the future life. Cunda, I teach the Teaching for the restraint of taints pertaining to the present life and for the removal of taints pertaining to the future life. Therefore, Cunda, the robe that I have allowed you is enough for you - just for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and reptiles, just for the purpose of covering the private parts for the sake of shame. The almsfood that I have allowed you is enough for you just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life, thinking: 'Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort.' The lodging that I have allowed you is enough for you just for warding off cold, for warding off heat, for warding off contact with gadflies, mosquitoes, wind, sun, and reptiles, just for the purpose of avoiding the dangers of climate and for enjoying seclusion. The medicinal requisites that I have allowed you are enough for you just for warding off arisen painful feelings and for the utmost freedom from affliction.

Pursuit of Pleasure

183. "Cunda, there is the possibility that wanderers of other sects might say - 'The ascetics, sons of the Sakyans, live devoted to the pursuit of pleasure.' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friend, what is that pursuit of pleasure? For there are many and various kinds of pursuit of pleasure.'

"There are these four kinds of pursuit of pleasure, Cunda, which are low, vulgar, worldly, ignoble, unbeneficial; they do not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Which four?

"Here, Cunda, a foolish person, having killed living beings again and again, makes himself happy and pleased. This is the first pursuit of pleasure.

"And furthermore, Cunda, here someone, having taken what is not given again and again, makes himself happy and pleased. This is the second pursuit of pleasure.

"And furthermore, Cunda, here someone, having spoken falsely again and again, makes himself happy and pleased. This is the third pursuit of pleasure.

"And furthermore, Cunda, here someone lives endowed and furnished with the five cords of sensual pleasure. This is the fourth pursuit of pleasure.

"These four kinds of pursuit of pleasure, Cunda, are low, vulgar, worldly, ignoble, unbeneficial; they do not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna.

"Cunda, there is the possibility that wanderers of other sects might say - "These ascetics, sons of the Sakyans, live devoted to these four pursuits of pleasure." They should be told: "Do not speak thus." Speaking thus, they would not be speaking correctly about us, but would be misrepresenting us with what is untrue and false.

184. "These four kinds of pursuit of pleasure, Cunda, lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. Which four?

"Here, Cunda, 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 is the first pursuit of pleasure.

"And furthermore, Cunda, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. This is the second pursuit of pleasure.

"And furthermore, Cunda, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. This is the third pursuit of pleasure.

"And furthermore, Cunda, with the abandoning of pleasure and pain... etc... enters and dwells in the fourth meditative absorption. This is the fourth pursuit of pleasure.

"These four kinds of pursuit of pleasure, Cunda, lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna.

"Cunda, there is the possibility that wanderers of other sects might say - "These ascetics, sons of the Sakyans, live devoted to these four pursuits of pleasure." They should be told thus: Speaking thus, they would be speaking correctly about you, they would not be misrepresenting you with what is untrue and false.

Benefits of the Pursuit of Pleasure

185. "Cunda, there is the possibility that wanderers of other sects might say - 'Friends, for those who live devoted to these four pursuits of pleasure, how many fruits and benefits can be expected?' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friends, for those who live devoted to these four pursuits of pleasure, four fruits and four benefits can be expected. Which four? Here, friends, with the utter destruction of three fetters, a monk becomes a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. This is the first fruit, the first benefit. And furthermore, friends, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, a monk becomes a once-returner, coming back to this world only once more to make an end of suffering. This is the second fruit, the second benefit. And furthermore, friends, with the utter destruction of the five lower fetters, a monk becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This is the third fruit, the third benefit. And furthermore, friends, with the destruction of the taints, a monk 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 the fourth fruit, the fourth benefit. Friends, for those who live devoted to these four pursuits of pleasure, these four fruits and four benefits can be expected.'

The Impossible States for One with Taints Destroyed

186. "Cunda, there is the possibility that wanderers of other sects might say - 'The ascetics, sons of the Sakyans, live without maintaining the Teaching.' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friends, there are Teachings that have been taught and laid down by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for his disciples, not to be transgressed as long as life lasts. Just as, friends, an iron post or a stone pillar with deep foundations, well planted, unshakeable and immovable; Even so, friends, there are Teachings that have been taught and laid down by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One, for his disciples, not to be transgressed as long as life lasts. Friends, 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 nine things. Friends, 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 in the manner 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; it is impossible for a monk whose taints are destroyed to take a wrong course through desire; it is impossible for a monk whose taints are destroyed to take a wrong course through hatred; it is impossible for a monk whose taints are destroyed to take a wrong course through delusion; it is impossible for a monk whose taints are destroyed to take a wrong course through fear. Friends, 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 nine things."

Questions and Answers

187. "Cunda, there is the possibility that wanderers of other sects might say - 'The ascetic Gotama declares unlimited knowledge and vision concerning the past course, but does not declare unlimited knowledge and vision concerning the future course. What is this? How is this?' Those wanderers of other sects imagine that one kind of knowledge and vision should be declared through another kind of knowledge and vision, like fools and incompetent ones. Cunda, concerning the past course, the Truth Finder has knowledge that follows what was; he recollects as far back as he wishes. And concerning the future course, there arises in the Truth Finder knowledge born of enlightenment - 'This is the last birth, now there is no renewed existence.' If, Cunda, something concerning the past is untrue, not actual, and unbeneficial, the Truth Finder does not declare it. If, Cunda, something concerning the past is true, actual, but unbeneficial, that too the Truth Finder does not declare. If, Cunda, something concerning the past is true, actual, and beneficial, there the Truth Finder knows the right time for answering that question. If, Cunda, something concerning the future is untrue, not actual, and unbeneficial, the Truth Finder does not declare it... for answering that question. If, Cunda, something concerning the present is untrue, not actual, and unbeneficial, the Truth Finder does not declare it. If, Cunda, something concerning the present is true, actual, but unbeneficial, that too the Truth Finder does not declare. If, Cunda, something concerning the present is true, actual, and beneficial, there the Truth Finder knows the right time for answering that question.

188. Thus, Cunda, regarding things past, future and present, the Truth Finder speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; therefore he is called 'Truth Finder'. Whatever in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, is seen, heard, sensed, cognized, attained, sought after and pondered over by the mind - all that has been fully awakened to by the Truth Finder; therefore he is called 'Truth Finder'. The night when the Truth Finder awakens to unsurpassed perfect enlightenment and the night when he attains final Nibbāna in the element of Nibbāna without residue, whatever he speaks, utters, and explains in the interval between these. All that is just so and not otherwise; therefore he is called 'Truth Finder'. As the Truth Finder speaks, Cunda, so he acts; as he acts, so he speaks. Thus as he speaks so he acts, as he acts so he speaks; therefore he is called 'Truth Finder'. In the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and humans, the Truth Finder is the conqueror, unconquered, all-seeing, wielding power; therefore he is called 'Truth Finder'.

The Undeclared Points

189. "Cunda, there is the possibility that wanderers of other sects might say - 'Friend, does the Truth Finder exist after death, is this alone true and everything else false?' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friend, it has been left undeclared by the Blessed One - "The Truth Finder exists after death, this alone is true and everything else is false."'

"Cunda, there is the possibility that wanderers of other sects might say - 'Friend, does the Truth Finder not exist after death, is this alone true and everything else is false?' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friend, this too has been left undeclared by the Blessed One - "The Truth Finder does not exist after death, this alone is true and everything else is false."'

"Cunda, there is the possibility that wanderers of other sects might say - 'Friend, does the Truth Finder both exist and not exist after death, is this alone true and everything else is false?' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friend, this has been left undeclared by the Blessed One - "The Truth Finder both exists and does not exist after death, this alone is true and everything else is false."'

"Cunda, there is the possibility that wanderers of other sects might say - 'Friend, does the Truth Finder neither exist nor not exist after death, is this alone true and everything else is false?' When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friend, this too has been left undeclared by the Blessed One - "The Truth Finder neither exists nor does not exist after death, this alone is true and everything else is false."'

"Cunda, there is the possibility that wanderers of other sects might say - "But why, friend, has this been left undeclared by the ascetic Gotama?" When wanderers of other sects speak thus, Cunda, they should be addressed thus - "That, friend, is not beneficial, not connected with the Teaching, not fundamental to the holy life, does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna. Therefore that has been left undeclared by the Blessed One."

The State of What Has Been Declared

190. "Cunda, there is the possibility that wanderers of other sects might say - 'But what, friend, has been declared by the ascetic Gotama?'" When wanderers of other sects speak thus, Cunda, they should be addressed thus - 'Friend, "This is suffering" has been declared by the Blessed One, "This is the origin of suffering" has been declared by the Blessed One, "This is the cessation of suffering" has been declared by the Blessed One, "This is the way leading to the cessation of suffering" has been declared by the Blessed One.'

"Cunda, there is the possibility that wanderers of other sects might say - "But why, friend, has this been declared by the ascetic Gotama?" When wanderers of other sects speak thus, Cunda, they should be addressed thus - "That, friend, is beneficial, connected with the Teaching, fundamental to the holy life, leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. Therefore that has been declared by the Blessed One."

Views Based on the Past

191. "Cunda, those views dependent on the past that I have explained to you as they should be explained. And why should I explain them to you in a way they should not be explained? Cunda, those views dependent on the future that I have explained to you as they should be explained. And why should I explain them to you in a way they should not be explained? And what, Cunda, are those views dependent on the past that I have explained to you as they should be explained? There are, Cunda, some ascetics and brahmins who hold such a doctrine and view - 'The self and the world are eternal, this alone is true and everything else is false.' There are, Cunda, some ascetics and brahmins who hold such a doctrine and view - 'The self and the world are not eternal... The self and the world are both eternal and not eternal... The self and the world are neither eternal nor not eternal... The self and the world are self-created... The self and the world are created by another... The self and the world are both self-created and created by another... The self and the world are neither self-created nor created by another but have arisen fortuitously, this alone is true and everything else is false.' Pleasure and pain are eternal... Pleasure and pain are not eternal... Pleasure and pain are both eternal and not eternal... Pleasure and pain are neither eternal nor not eternal... Pleasure and pain are self-created... Pleasure and pain are created by another... Pleasure and pain are both self-created and created by another... Pleasure and pain are neither self-created nor created by another but have arisen fortuitously, this alone is true and everything else is false.'

192. "Therein, Cunda, those ascetics and brahmins who hold such a doctrine and view - 'The self and the world are eternal, this alone is true and everything else is false.' Having approached them, I say thus - 'Is there, friend, what is called - "The self and the world are eternal"?' And when they say thus - 'This alone is true and everything else is false.' I do not accept this from them. What is the reason for this? Because, Cunda, there are some beings who have different perceptions. Even regarding this description, Cunda, I do not see anyone equal to myself, let alone superior. Indeed, I am superior in this matter, that is, in higher description.

193. "Therein, Cunda, those ascetics and brahmins who hold such a doctrine and view - 'The self and the world are not eternal... The self and the world are both eternal and not eternal... The self and the world are neither eternal nor not eternal... The self and the world are self-created... The self and the world are created by another... The self and the world are both self-created and created by another... The self and the world are neither self-created nor created by another but have arisen fortuitously... Pleasure and pain are eternal... Pleasure and pain are not eternal... Pleasure and pain are both eternal and not eternal... Pleasure and pain are neither eternal nor not eternal... Pleasure and pain are self-created... Pleasure and pain are created by another... Pleasure and pain are both self-created and created by another... Pleasure and pain are neither self-created nor created by another but have arisen fortuitously, this alone is true and everything else is false.' Having approached them, I say thus - 'Is there, friend, what is called - "Pleasure and pain are neither self-created nor created by another but have arisen fortuitously"?' And when they say thus - 'This alone is true and everything else is false.' I do not accept this from them. What is the reason for this? Because, Cunda, there are some beings who have different perceptions. Even regarding this description, Cunda, I do not see anyone equal to myself, let alone superior. Indeed, I am superior in this matter, that is, in higher description. These, Cunda, are those views dependent on the past that I have explained to you as they should be explained. And why should I explain them to you in a way they should not be explained?

Views Dependent on the Future

194. "And what, Cunda, are those views dependent on the future that I have explained to you as they should be explained? There are, Cunda, some ascetics and brahmins who hold such a doctrine and view - 'The self has form and is healthy after death, this alone is true and everything else is false.' There are, Cunda, some ascetics and brahmins who hold such a doctrine and view - 'The self is formless... "The self has both form and is formless..." "The self neither has form nor is formless..." The self is percipient... The self is non-percipient... The self is neither percipient nor non-percipient... The self is annihilated, destroyed, and does not exist after death, this alone is true and everything else is false.' Therein, Cunda, those ascetics and brahmins who hold such a doctrine and view - 'The self has form and is healthy after death, this alone is true and everything else is false.' Having approached them, I say thus - 'Is there, friend, what is called - "The self has form and is healthy after death"?' And when they say thus - 'This alone is true and everything else is false.' I do not accept this from them. What is the reason for this? Because, Cunda, there are some beings who have different perceptions. Even regarding this description, Cunda, I do not see anyone equal to myself, let alone superior. Indeed, I am superior in this matter, that is, in higher description.

195. "Therein, Cunda, those ascetics and brahmins who hold such a doctrine and view - 'The self is formless... "The self has both form and is formless..." The self neither has form nor is formless... The self is percipient... The self is non-percipient... The self is neither percipient nor non-percipient... The self is annihilated, destroyed, and does not exist after death, this alone is true and everything else is false.' Having approached them, I say thus - 'Is there, friend, what is called - "The self is annihilated, destroyed, and does not exist after death"?' And when they, Cunda, say thus - 'This alone is true and everything else is false.' I do not accept this from them. What is the reason for this? Because, Cunda, there are some beings who have different perceptions. Even regarding this description, Cunda, I do not see anyone equal to myself, let alone superior. Indeed, I am superior in this matter, that is, in higher description. These, Cunda, are those views dependent on the future that I have explained to you as they should be explained. And why should I explain them to you in a way they should not be explained?

196. "And for the abandoning and transcendence of these views connected with the past and these views connected with the future, Cunda, these four foundations of mindfulness have been taught and pointed out by me. Which four? Here, Cunda, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Contemplating feelings in feelings... etc... Contemplating mind in mind... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. For the abandoning and transcendence of these views connected with the past and these views connected with the future. These four foundations of mindfulness have been thus taught and pointed out by me."

197. Now on that occasion the Venerable Upavāṇa was standing behind the Blessed One, fanning him. Then the Venerable Upavāṇa said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! This exposition of the Teaching is indeed inspiring, Venerable Sir; This exposition of the Teaching is indeed very inspiring, Venerable Sir; what, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Upavāṇa, remember this exposition of the Teaching simply as 'The Inspiring One'." This is what the Blessed One said. Delighted, the Venerable Upavāṇa rejoiced in what the Blessed One had said.

The Pleasing Discourse is concluded as the sixth.

7. The Discourse on the Marks of a Great Man

The Thirty-two Marks of a Great Man

198. 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 -

199. "Monks, these are 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.

200. "And what, monks, are these thirty-two marks of a great man, 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...etc... 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.

"Here, monks, the great man is firm-footed. Monks, that the great man is firm-footed, this too, monks, is a mark of a great man.

And furthermore, monks, on the soles of the great man's feet, wheels have appeared with a thousand spokes, complete with rim and hub, perfect in every aspect. Monks, that on the soles of the great man's feet, wheels have appeared with a thousand spokes, complete with rim and hub, perfect in every aspect, this too, monks, is a mark of a great man.

And furthermore, monks, the great man has projecting heels...etc... has long fingers... has soft and tender hands and feet... has net-like hands and feet... has high-arched feet... has legs like an antelope's... whilst standing and without bending, can touch and stroke his knees with both palms... has his private parts concealed in a sheath... has golden beauty, with skin the colour of gold... has delicate skin, due to the delicacy of his skin, dust and dirt do not stick to his body... has single hairs, single hairs growing in each pore... has upward-growing hair, the hairs were growing upwards, blue-black like collyrium, curling in rings, curling to the right... has an upright body... has seven prominent surfaces... has the upper body of a lion... has a rounded back... has proportions like a banyan tree; his height equals his arm span, and his arm span equals his height... has evenly rounded shoulders... has perfect taste sensitivity... has a jaw like a lion's... has forty teeth... has even teeth... has teeth without gaps... has very white canine teeth... has a long tongue... has a divine voice like the karavika bird... has deep blue eyes... has eyelashes like a cow's... between his eyebrows, there has grown white hair, soft like cotton wool. Monks, that between the great man's eyebrows, there has grown white hair, soft like cotton wool, this too, monks, is a mark of a great man.

"And furthermore, monks, the great man has a head like a turban. Monks, that the great man has a head like a turban, this too, monks, is a mark of a great man.

"These, monks, are 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...etc... 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.

"Monks, these thirty-two marks of a great man are known even to outside seers, but they do not know - 'Due to having done this action, he obtains this characteristic.'

The Characteristic of Well-planted Soles of the Feet

201. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was firmly resolved in wholesome states, steadfast in good bodily conduct, good verbal conduct, good mental conduct, giving and sharing, virtuous behaviour, observance of the uposatha, in devotion to mother and father, to ascetics and brahmins, in respect for the elders of the family, and in various other superior wholesome states. Due to performing, accumulating, increasing and abundantly doing that action, with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world. There he surpassed other deities in ten ways: in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects. Passing away from there and coming to this state of being, he obtains this mark of a great man: He has well-placed feet. He places his foot evenly on the ground, lifts it evenly, and touches the ground evenly with the entire surface of his foot.

202. "Endowed with this characteristic, 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 - free from barrenness, free from trouble, free from thorns, prosperous, flourishing, secure, fortunate, free from disaster - without stick or sword, by righteousness, he dwells ruling over it. Being a king, what does he gain? He cannot be overcome by any human enemy or foe. Being a king, this is what he gains. "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. Being enlightened, what does he gain? He cannot be overcome by internal or external enemies or foes, by lust or hatred or delusion, by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

203. In this regard, this is said -

"In truth and the Teaching and in self-control and restraint,

In purity, virtuous behaviour, non-attachment and observance days;

Delighting in giving, non-harming and non-violence,

Having firmly undertaken, he practiced righteousness.

"Through that action he went to heaven,

He experienced happiness and the delights of play;

Having passed away from there, he came here again,

And touched the earth with righteous feet.

"The interpreters gathered together explained,

For one well established there is no wavering;

Whether for a householder or one gone forth,

That characteristic illuminates its purpose.

"One becomes unshakeable while living in a house,

An overlord not crushed by enemies;

While being human here, by no one

Is one shakeable due to the fruit of that action.

"And if such a one goes forth,

Delighting in the desire for renunciation, he is discerning;

Being foremost, he never goes to deterioration,

For this is the nature of that supreme person.

The Mark of Wheels on the Soles of the Feet

204. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was a source of happiness for the multitude, dispelled fear, fright and terror, provided righteous protection, guard and defence, and gave gifts with retinue. Due to performing, accumulating, increasing and abundantly doing that action, with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world...etc... Passing away from there and coming to this state of being, he obtains this mark of a great man. On the soles of his feet, wheels have appeared with a thousand spokes, complete with rim and hub, perfect in every aspect, with well-defined intervals.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He has a great retinue; He has great retinues of brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains. 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. Being enlightened, what does he gain? He has a great retinue; He has great retinues of monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

205. In this regard, this is said -

"In the past, in former births,

When become human, he brought happiness to many;

Dispelling terror, fright and fear,

Eager in protection, shelter and defence.

"Through that action he went to heaven,

He experienced happiness and the delights of play;

Having passed away from there, he came here again,

He finds wheels on both his feet.

"With rims all around and a thousand spokes,

The interpreters gathered together explained;

Having seen the prince with the marks of a hundred merits,

He will have a retinue and be a crusher of enemies.

For thus are the wheels with complete rims,

If such a one does not go forth into homelessness;

He turns the wheel and rules over the earth,

The nobles here become his followers.

They surround him, one of great fame,

And if such a one goes forth;

Delighting in the desire for renunciation, he is discerning,

Deities, humans, titans, and demons.

Gandhabbas, dragons, birds, and four-footed beings,

Unsurpassed, honoured by deities and humans;

They surround him not, though of great fame and retinue.

The Characteristic of Having Long and Raised Heels

206. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having abandoned the destruction of life, abstained from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwelt concerned for the welfare of all living beings. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these three marks of a great man. He has projecting heels, long fingers, and his body is straight like that of a brahmā.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He is long-lived, enduring, protects his life span, and cannot be deprived of life by any human enemy or foe. Being a king, this is what he gains... Being enlightened, what does he gain? He is long-lived, enduring, protects his life span, and cannot be deprived of life by enemies or foes, by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

207. In this regard, this is said -

"Having understood the fear of death and destruction for oneself,

One abstains from causing death to others;

Due to that good conduct he went to heaven,

He experienced the fruition resulting from good deeds.

Having passed away and returned here again,

He obtains these three marks here;

He has broad and long heels,

Like a brahmā, upright, beautiful, well-formed in body.

Well-proportioned arms, well-formed, well-established,

His fingers are soft and tender;

Long, with three characteristics of an excellent person,

They indicate long life for the youth.

If he remains a householder, he lives long,

One goes forth for a longer time if from that;

And sustains through development of mastery,

Thus that is the sign for longevity.

The Mark of Seven Protuberances

208. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was a giver of sublime and tasty solid foods, soft foods, savouries, beverages, and things to be licked. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains this mark of a great man: he has seven protuberances, there are seven protuberances on his body; there are protuberances on both hands, there are protuberances on both feet, there are protuberances on both shoulders, there is a protuberance on the neck.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He gains sublime and tasty solid foods, soft foods, savouries, beverages, and things to be licked. Being a king, this is what he gains... Being enlightened, what does he gain? He gains sublime and tasty solid foods, soft foods, savouries, beverages, and things to be licked. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

209. In this regard, this is said -

"Food to be chewed, eaten, licked and tasted,

He was a giver of excellent and delicious food;

Due to that deed of good conduct,

He delights for a long time in Nandana.

"Seven excellent things he obtains here,

One finds softness of hands and feet;

Those skilled in signs and marks have said,

That one obtains food and drink with taste.

That which brings benefit even to a householder,

One achieves that through going forth as well;

Supreme in gaining tastes of food and drink,

They say he cut all bonds of householders."

The Characteristics of Soft Hands and Feet with Webbing

210. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, drew people together through the four means of sustaining a favorable relationship - through giving, kind speech, beneficial conduct, and impartiality. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He has soft and tender hands and feet, and his hands and feet are webbed.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He has well-supported followers, he has well-supported brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains... Being enlightened, what does he gain? He has well-supported followers, he has well-supported monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

211. In this regard, this is said -

"Giving and beneficial conduct,

Kind speech and impartiality;

These ways of helpful conduct are good support for many,

Through these virtues, without decline, one goes to heaven.

Having passed away and returned here again,

Soft hands and feet, and webbed;

Most beautiful and lovely to behold,

The young boy, still a child, attains.

He becomes obedient to his attendants,

Dwelling in greatness, well looked after;

Speaking kindly, seeking welfare and happiness,

One practices the virtues that one approves of.

If one abandons all sensual pleasures and enjoyments,

The Victor teaches the Teaching talk to the people;

Those who respond to his words are deeply pleased,

Having heard the Teaching, they practice in accordance with it.

The Characteristics of Raised Ankles and Upward-growing Body Hair

212. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, spoke words connected with meaning, connected with the Teaching, instructed many people, brought welfare and happiness to living beings, was a giver of the Teaching. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He has raised ankles, and his body hair grows upwards.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He becomes the highest, the best, the chief, the supreme, and the most excellent among those who enjoy sensual pleasures. Being a king, this is what he gains... Being enlightened, what does he gain? He becomes the highest, the best, the chief, the supreme, and the most excellent among all beings. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

213. In this regard, this is said -

"Teaching beneficial and principled speech before,

He instructed and demonstrated to the multitude;

He brought welfare and happiness to living beings,

One who performs the sacrifice of Teaching is not stingy.

Due to that deed of good conduct,

He goes to a good destination and rejoices there;

And having come here, he has two characteristics,

One attains through supreme leadership.

"A hare with upstanding fur,

The ankle joints were well-formed;

Filled with flesh and blood, covered with skin,

The feet were beautiful above.

"If such a one dwells in a house,

He reaches the foremost position among those who enjoy sensual pleasures;

None is found superior to him,

He moves about having conquered Rose-Apple Land.

"And one of extraordinary persistence in renunciation,

He reaches the foremost position among all living beings;

None is found superior to him,

He dwells having conquered the entire world."

The Mark of Having Legs Like an Antelope's

214. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was a respectful teacher of skills or true knowledge or conduct or work - 'May they understand quickly, may they practice quickly, may they not suffer long.' Due to performing, accumulating, increasing and abundantly doing that action...etc... Passing away from there and coming to this state of being, he obtains this mark of a great man. He has legs like an antelope's.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? Those things worthy of a king, the factors of kingship, the royal enjoyments, those befitting a king - these he quickly gains. Being a king, this is what he gains... Being enlightened, what does he gain? Those things worthy of an ascetic, the factors of asceticism, the ascetic enjoyments, those befitting an ascetic - these he quickly gains. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

215. In this regard, this is said -

"In crafts, true knowledge and conduct, and actions,

One wishes to quickly understand how;

When it brings harm to no one,

One teaches swiftly and does not long suffer.

"Having performed that wholesome action leading to happiness,

One gains well-formed, pleasing calves;

Round, well-born, gradually rising,

With upward-growing hair and covered with subtle skin.

"They call that person 'antelope-legged',

They say this characteristic indicates quick attainment;

When he desires things suitable for household life,

Remaining in lay life, he quickly attains them.

"And if such a one goes forth,

Delighting in the desire for renunciation, he is discerning;

What is suitable and fitting,

That he quickly attains with excellent prowess.

The Characteristic of Delicate Skin

216. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having approached an ascetic or brahmin, was one who asked questions - "Venerable sirs, what is wholesome, what is unwholesome, what is blameworthy, what is blameless, what should be practised, what should not be practised, what action of mine would lead to harm and suffering for a long time, or what action of mine would lead to welfare and happiness for a long time?" Due to performing, accumulating, increasing and abundantly doing that action...etc... Passing away from there and coming to this state of being, he obtains this mark of a great man. has delicate skin, due to the delicacy of his skin, dust and dirt do not stick to his body.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He becomes of great wisdom, and among those who enjoy sensual pleasures, there is no one equal or superior to him in wisdom. Being a king, this is what he gains... Being enlightened, what does he gain? He becomes of great wisdom, broad wisdom, joyous wisdom, swift wisdom, sharp wisdom, penetrative wisdom, and among all beings, there is no one equal or superior to him in wisdom. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

217. In this regard, this is said -

"In the past, in former births,

Desiring to know, he was one who questioned;

He listened eagerly and attended to those gone forth,

He listened to the beneficial discourse with purpose.

"Through action leading to the attainment of wisdom,

As a human being he had delicate skin;

Those skilled in signs of arising declared,

He will penetrate subtle meanings thoroughly.

"If such a one does not go forth into homelessness,

He turns the wheel and rules over the earth;

In beneficial instructions and possessions,

There is no one better than him or equal to be found.

"And if such a one goes forth,

Delighting in the desire for renunciation, he is discerning;

One gains unsurpassed distinction in wisdom,

The one of excellent and vast wisdom attains enlightenment.'

The Characteristic of Golden Beauty

218. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was free from anger, free from despair, even when spoken to much he did not become annoyed, did not become angry, was not repelled, did not show anger, hatred and displeasure. And he was a giver of delicate and soft spreads and covers of delicate linen, delicate cotton, delicate silk, and delicate wool. Due to performing, accumulating...etc... Passing away from there and coming to this state of being, he obtains this mark of a great man. He has golden beauty, with skin the colour of gold.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He gains delicate and soft spreads and covers of delicate linen, delicate cotton, delicate silk, and delicate wool. Being a king, this is what he gains... Being enlightened, what does he gain? He gains delicate and soft spreads and covers of delicate linen, delicate cotton, delicate silk, and delicate wool. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

219. In this regard, this is said -

"He established non-anger and gave,

Gifts and fine, beautiful garments;

Standing in an earlier existence, he gave them away,

Like the sun showering upon the earth.

Having done this, passing away from here to the divine realm,

Having experienced the result and fruition of good deeds, he was reborn;

With a body like gold he prevails here,

Like Inda, the supreme among deities.

"A person who lives in a house, not having gone forth,

Wrongly he instructs in matters of greatness;

Having forcibly seized the seven treasures here,

One gains pure and delicate skin that is stainless.

"One gains clothing, garments, and coverings,

If one goes forth into homelessness;

United, one experiences the fruit of past deeds,

"There is no loss of what has been done."

The Characteristic of the Hidden Private Parts Covered by a Sheath

220. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was one who brought together relatives, friends, companions and associates who had long been lost and long been away. He brought together mother with child, and child with mother, father with child, and child with father, brother with brother, brother with sister, sister with brother, and sister with sister, and having united them he rejoiced. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains this mark of a great man: has his private parts concealed in a sheath.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He has many sons, he has more than a thousand sons who are brave, heroic in form, crushers of enemy armies. Being a king, this is what he gains... Being enlightened, what does he gain? He has many sons, he has many thousands of sons who are brave, heroic in form, crushers of enemy armies. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

221. In this regard, this is said -

"In the past, in former births,

Long lost and long departed;

He united relatives, dear friends, and companions,

Having brought them together, he rejoiced.

"Through that action he went to heaven,

He experienced happiness and the delights of play;

Having passed away from there, he came here again,

He obtains a sheath to cover his private parts.

Such a one has many sons,

More than a thousand sons are born to him;

They are brave and heroic, causing torment to enemies,

Pleasant speech generates rapture for a householder.

For one who goes forth, living properly,

Many children become obedient to his words;

Whether for a householder or one gone forth,

That characteristic appears, revealing its purpose.

First recitation section is completed.

The Characteristics of Being Well-rounded, not Bending, and Touching the Knees

222. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, considering the welfare of the multitude, knew what is equal as equal, knew by himself, knew a person, knew distinctions among persons - 'this one deserves this, that one deserves that' - in this way he was one who made distinctions among persons. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He is proportionate in girth, and whilst standing and without bending, can touch and stroke his knees with both palms.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He becomes rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain, with full storehouses and treasuries. Being a king, this is what he gains...etc... Being enlightened, what does he gain? He becomes rich, of great wealth, of great property. He possesses these forms of wealth, that is, the wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, the wealth of wisdom. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

223. In this regard, this is said -

"Having reflected with careful investigation,

Looking after the welfare of the great masses;

This one deserves this in various instances,

He was formerly one who made distinctions among persons.

And standing on the ground without bending,

He touches his knees with both hands;

He was surrounded by great trees,

Due to the remaining result of good conduct.

"Those who knew the many diverse signs and characteristics,

The extremely skilled people explained;

Many diverse things worthy for householders,

The young boy, still a child, attains.

Here there is a ruler enjoying sensual pleasures,

There are many who appear as householders;

If one abandons all sensual pleasures and enjoyments,

One gains the unsurpassed, supreme wealth."

The Characteristic of Having the Forepart of the Body Like a Lion and so Forth

224. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, desired the good of the multitude, desired their welfare, desired their comfort, desired their security from bondage - 'How might they increase in faith, increase in virtue, increase in learning, increase in generosity, increase in the Teaching, increase in wisdom, increase in wealth and grain, increase in fields and land, increase in two-footed and four-footed beings, increase in wives and children, increase in slaves, workers and servants, increase in relatives, increase in friends, increase in kinsmen?' Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these three marks of a great man. He has the front part of the body like a lion, and he has no hollow between the shoulders, and his neck is evenly rounded.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He is subject to non-decline, he does not decline in wealth and grain, fields and land, two-footed and four-footed beings, sons and wives, slaves, workers and servants, relatives, friends and kinsmen, he does not decline in any success. Being a king, this is what he gains... Being enlightened, what does he gain? He is subject to non-decline, he does not decline in faith, virtue, learning, generosity and wisdom, he does not decline in any success. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

225. In this regard, this is said -

"Through faith, virtue, learning and wisdom,

Through generosity, the Teaching and many good things;

Through wealth, grain, and fields and lands,

With children, wife and quadrupeds.

"With relatives, friends and kinsmen,

With power, beauty and both kinds of happiness;

'How might they not decline?' one wishes for others,

And longs for the attainment of benefit.

"He was well-formed like the forepart of a lion,

With evenly rounded shoulders and beautiful rays between them;

Due to wholesome deeds well performed in the past,

That was his undeteriorating precursor.

"A householder increases with grain and wealth,

With children, wife and quadrupeds;

One who owns nothing, gone forth to the unsurpassed,

Attains enlightenment through non-deteriorating qualities."

The Characteristic of Taste, Heaven and Rhythm

226. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was of a nature not to harm beings with hand or clod of earth or stick or sword. Due to performing, accumulating...etc... passing away from there and coming to this state of being, he obtains this mark of a great man: he has supreme taste, taste-conducting nerves are produced in his throat going upwards and evenly spread.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He is of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot. Being a king, this is what he gains... Being enlightened, what does he gain? 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. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

227. In this regard, this is said -

"Not with blows by hand, nor with clods of earth,

Nor with sword, nor with death and slaughter;

Neither through harassment nor through threats,

He did not harm people, he was harmless.

Because of that, having reached a good destination, he rejoices,

Having done what brings happiness as fruit, he experiences pleasures;

Well-established with strength and taste-receptors,

Having come here, he gains the highest taste of heaven.

Therefore the very astute and discerning ones say of him,

This person will have much happiness;

Whether for a householder or one gone forth,

That characteristic illuminates its purpose."

The Characteristics of Deep Blue Eyes and Eyelashes Like Those of a Cow

228. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was not one who looked askance, not one who looked obliquely, not one who looked searchingly, but looked straight ahead with an upright mind, and gazed upon the multitude with loving eyes. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He has deep blue eyes and eyelashes like those of a cow.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He becomes pleasing to see for many people, dear and agreeable to brahmins and householders, townspeople and countryfolk, accountants and ministers, military officers, gatekeepers, counsellors, courtiers, tributary kings, and princes. Being a king, this is what he gains...etc... Being enlightened, what does he gain? He becomes pleasing to see for many people, dear and agreeable to monks, nuns, male lay followers, female lay followers, deities, human beings, titans, dragons, and celestial beings. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

229. In this regard, this is said -

Not looking askance, not looking obliquely, not looking searchingly;

Looking straight ahead with an upright mind, gazing upon the multitude with loving eyes.

"He experiences the fruition result in good destinations,

And rejoices there;

Here he becomes one with cow-like eyes,

With beautiful dark blue eyes, pleasing to behold.

"Those who make great exertion and are subtle,

And many who are skilled in signs;

People who are skilled in subtle discernment,

They point him out as "Pleasant to behold."

"Being pleasant to behold and peaceful as a householder,

He becomes beloved by the multitude;

And if not a householder, he becomes an ascetic,

Beloved by many, destroyer of sorrow."

The Mark of the Turban-like Head

230. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, was a forerunner for the multitude in wholesome states, a leader of the multitude in good bodily conduct, good verbal conduct, good mental conduct, giving and sharing, virtuous behaviour, observance of the uposatha, in devotion to mother and father, to ascetics and brahmins, in respect for the elders of the family, and in various other superior wholesome states. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains this mark of a great man: he has a head like a turban.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He has great following of people: brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains... Being enlightened, what does he gain? He has great following of people: monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

231. In this regard, this is said -

He was a forerunner in good conduct,

Delighting in righteous conduct regarding the Teachings;

He was a leader of the multitude,

In the heavens he experienced the fruit of merit.

"Having experienced the fruit of good conduct,

Here he attained the seven crowning attainments;

The bearers of signs and phrases declared,

He will be a forerunner of the multitude.

"Among humans here,

They bring forth his share even beforehand;

If a warrior becomes a ruler of the land,

He gains a following among the multitude.

"And if that person goes forth,

One becomes accomplished and skilled in the Teachings;

Delighting in the qualities of his instruction,

A multitude of people become his followers.

The Characteristics of Single Hair per Pore and of the White Hair Between the Eyebrows

232. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having abandoned false speech, abstained from false speech; he spoke the truth, was devoted to truth, reliable, trustworthy, not a deceiver of the world. Due to performing, accumulating...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He has single hairs growing in each pore, and between his eyebrows, there has grown white hair, soft like cotton wool.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? Great numbers of people attend upon him: brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains... Being enlightened, what does he gain? Great numbers of people attend upon him: monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

233. In this regard, this is said -

"True to his word in former births,

Of undivided speech, he avoided falsehood;

He did not deceive anyone,

He spoke what was real, true, and actual.

"White, very bright, soft like cotton wool,

Between the eyebrows there was a well-formed mark of hair;

From the pores two hairs did not grow,

He had one hair growing from each pore.

Many mark-knowers gathered together,

Those skilled in signs of arising declared.

The hair of the head and body hair are well arranged,

Many people follow such a path.

"People follow even a peaceful householder,

Due to much previously performed action;

One who owns nothing, gone forth, unsurpassed,

People follow even a peaceful Enlightened One."

The characteristics of Forty Unspaced Teeth

234. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having abandoned divisive speech, abstained from divisive speech. Having heard something here he did not tell it elsewhere to cause division between these people, or having heard something elsewhere he did not tell it here to cause division between those people; thus he was one who reunited those who were divided, a promoter of those who were united, rejoicing in concord, delighting in concord, taking delight in concord, he was a speaker of words that created concord. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He has forty teeth and his teeth have no gaps between them.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He has an unbreakable assembly, his assemblies are unbreakable: brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains ... Being enlightened, what does he gain? He has an unbreakable assembly, his assemblies are unbreakable: monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

235. In this regard, this is said -

"Malicious speech that causes division among those united,

Speech that increases division and creates disputes.

Speech that increases quarrels and creates trouble,

That causes division among those united, one should not speak.

"Speech that increases harmony, well-spoken words,

Speech that reconciles those divided, one should speak;

The righteous one dispels strife among people,

And delights and rejoices with those in harmony.

"He experiences the fruition result in good destinations,

And rejoices there;

Here the teeth are close together and even,

Forty teeth in the mouth are well arranged.

If a warrior becomes a ruler of the land,

His assembly becomes indivisible;

And he becomes a stainless and spotless ascetic,

His assembly follows him steadfastly.

The Characteristics of an Abundant Tongue and a Divine Voice

236. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having abandoned harsh speech, abstained from harsh speech. He spoke such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Due to performing, accumulating...etc... passing away from there and coming to this state of being, he obtains these two marks of a great man. He has a long tongue and a divine voice like the karavika bird.

Endowed with these characteristics, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? His speech is influential, his word is heeded by brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains... Being enlightened, what does he gain? His speech is influential, his word is heeded by monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

237. In this regard, this is said -

"To one who engages in abuse, quarrels and harm,

Who oppresses and crushes the multitude;

He did not speak harsh speech excessively,

But spoke sweetly, well-connected and gently.

Dear to the mind, going to the heart,

He utters speech that is pleasing to the ear;

He has experienced the fruit of well-practised speech,

In the heavens he experiences the fruit of merit.

"Having experienced the fruit of good conduct,

He has attained the divine voice here;

His tongue is broad and extensive,

He becomes one whose speech is worth taking to heart.

"As a householder he succeeds in what he says,

And if that person goes forth;

The people take up his word,

Of one who speaks much that is well-spoken."

The Characteristic of a Lion's Jaw

238. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having abandoned idle chatter, abstained from idle chatter; he spoke at the right time, spoke what is factual, spoke what is beneficial, spoke on the Teaching and the discipline; he spoke words worth treasuring, timely, reasonable, well-defined, connected with the goal. Due to performing, accumulating, increasing and abundantly doing that action...etc... passing away from there and coming to this state of being, he obtains this mark of a great man: he has a jaw like a lion's.

Endowed with this characteristic, if he lives in a house, he becomes a wheel-turning monarch...etc... Being a king, what does he gain? He cannot be harmed by any human enemy or foe. Being a king, this is what he gains... Being enlightened, what does he gain? He cannot be harmed by internal or external enemies or foes, by lust or hatred or delusion, by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

239. In this regard, this is said -

"Not given to idle chatter, not agitated,

His way of speech was not scattered;

He dispelled what was harmful,

And spoke what was beneficial and brought happiness to the multitude.

"Having done that and passed away from here, he was reborn in heaven,

He experienced the fruition resulting from good deeds;

Having passed away and returned here again,

He attained the highest, most excellent state.

"He became a king most difficult to assail,

A ruler of men, a sovereign of men of great influence;

He becomes like the supreme celestial city,

Like Inda, the supreme among deities.

By gandhabbas, asuras, yakkhas and demons,

And by deities, indeed he cannot be overwhelmed;

If one is actual, one is of such a kind,

Here the directions, counter-directions and intermediate directions."

The Characteristics of Even, Bright White Teeth

240. "Monks, when the Truth Finder in a previous birth, previous existence, previous abode, being a human being, having abandoned wrong livelihood, made his living by right livelihood; he abstained from false weights, false metals, false measures, bribery, deception, fraud, crooked dealings, cutting, killing, imprisonment, highway robbery, plunder, and violence. Due to performing, accumulating, increasing and abundantly doing that action, with the breaking up of the body, after death, he was reborn in a good destination, in a heavenly world. There he surpassed other deities in ten ways: in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects. Passing away from there and coming to this state of being, he obtains these two marks of a great man: he has even teeth and very white canine teeth.

Endowed with these characteristics, 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 - free from barrenness, free from trouble, free from thorns, prosperous, flourishing, secure, fortunate, free from disaster - without stick or sword, by righteousness, he dwells ruling over it. Being a king, what does he gain? He has pure retinues, his retinues are pure: brahmins and householders, townspeople and countryfolk, treasury officials, military officers, gatekeepers, ministers, courtiers, tributary kings, and princes. Being a king, this is what he gains.

"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. Being enlightened, what does he gain? He has pure retinues, his retinues are pure: monks, nuns, male lay followers, female lay followers, deities, human beings, asuras, nāgas, and gandhabbas. Being enlightened, this is what he gains." The Blessed One spoke on this matter.

241. In this regard, this is said -

"He abandoned wrong livelihood and lived righteously,

He generated pure and righteous conduct;

He dispelled what was harmful,

And practised what was beneficial and brought happiness to the multitude.

"A person experiences the pleasant fruits in heaven,

Having done what is praised by the wise and good;

Equal to the supreme city of the gods,

One delights, endowed with pleasure and joy.

Having obtained human existence thereafter,

Falling away from the result and fruition of good deeds;

By the remainder one obtains that which arises from speech,

And also what is righteous, pure and bright.

"Many fortune-tellers gathered together,

Those humans considered skilled in interpretation declared.

He will have a pure retinue and company,

With teeth as bright, pure and beautiful as twice-born ones.

"There is a multitude for the king,

A pure retinue as he rules over the great earth;

Not oppressing or harming the country,

They practise what is beneficial and brings happiness to the multitude.

"And if one goes forth, one becomes free from evil,

An ascetic with stilled dust, with the veil rolled back;

Free from disturbance and weariness,

One sees both this world and the world beyond.

"Many householders and renunciants follow his exhortation,

They shake off evil that is impure and blameworthy;

For he is surrounded by the pure ones,

Having dispelled stains, barrenness, and defilements."

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

The Discourse on the Marks is concluded as the seventh.

8. The Discourse to Siṅgāla

242. 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 Siṅgālaka the householder's son, having risen early and departed from Rājagaha, with wet clothes and wet hair, was paying homage with joined palms to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the downward direction, the upward direction.

243. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. The Blessed One saw Siṅgālaka the householder's son, having risen early and departed from Rājagaha, with wet clothes and wet hair, paying homage with joined palms to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the downward direction, the upward direction. Having seen this, he said this to Siṅgālaka the householder's son - "Why, householder's son, having risen early and departed from Rājagaha, with wet clothes and wet hair, do you pay homage with joined palms to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the downward direction, the upward direction?" "Venerable Sir, my father, when dying, said this to me - 'Dear one, you should pay homage to the directions.' So I, Venerable Sir, honouring, respecting, esteeming, and worshipping my father's word, having risen early and departed from Rājagaha, with wet clothes and wet hair, pay homage with joined palms to the various directions - the eastern direction, the southern direction, the western direction, the northern direction, the downward direction, the upward direction."

The Six Directions

244. "No, householder's son, the six directions should not be venerated in this way in the noble discipline." "But how then, Venerable Sir, should the six directions be venerated in the noble discipline? It would be good, Venerable Sir, if the Blessed One would teach me the Teaching about how the six directions should be venerated in the noble discipline."

"Then listen, householder's son, attend carefully, I shall speak." "Yes, Venerable Sir," Siṅgālaka the householder's son replied to the Blessed One. The Blessed One said this -

"When, householder's son, a noble disciple has abandoned the four defilements of action, does not do evil actions in four ways, and does not pursue the six ways of losing wealth, then being thus freed from fourteen evils and covering the six directions, he is practising for conquest of both worlds. For him both this world and the other world are well established. With the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world.

Four Defilements of Action

245. "What are the four defilements of action that are abandoned? The destruction of life, householder's son, is a defilement of action, taking what is not given is a defilement of action, sexual misconduct is a defilement of action, false speech is a defilement of action. These four defilements of action are abandoned." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"The destruction of life, taking what is not given, and what is called false speech;

"The wise do not praise going to another's wife."

Four States

246. "In which four ways does one not do evil actions? Taking a wrong course through desire one does evil actions, taking a wrong course through hatred one does evil actions, taking a wrong course through delusion one does evil actions, taking a wrong course through fear one does evil actions. When, householder's son, a noble disciple neither takes a wrong course through desire, nor takes a wrong course through hatred, nor takes a wrong course through delusion, nor takes a wrong course through fear; in these four ways he does not do evil actions." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"One who transgresses the Teaching through desire, hatred, fear, or delusion;

His fame diminishes, like the moon in the dark fortnight.

One who does not transgress the Teaching through desire, hatred, fear, or delusion;

His fame increases, like the moon in the bright fortnight.

Six Ways to Ruin

247. "What are the six ways of losing wealth that one does not pursue? The pursuit of intoxicating drinks and substances that cause heedlessness is, householder's son, a way of losing wealth; roaming the streets at inappropriate times is a way of losing wealth; frequenting festivals is a way of losing wealth; the pursuit of gambling that causes heedlessness is a way of losing wealth; keeping evil friends is a way of losing wealth; the pursuit of laziness is a way of losing wealth.

Six Dangers of Intoxicating Drinks

248. "Young householder, there are these six dangers in pursuing drinking alcohol and being negligent: Loss of wealth in this very life, increase of quarrels, a base for diseases, source of ill repute, indecent exposure, and weakening of wisdom is the sixth term. Young householder, these are the six dangers in pursuing drinking alcohol and being negligent.

Six Dangers of Roaming at Improper Times

249. "Young householder, there are these six dangers in pursuing roaming the streets at unseemly hours. One's self is unguarded and unprotected, one's wife and children are unguarded and unprotected, one's property is unguarded and unprotected, one is suspected in evil states, false rumours spread about one, and one encounters many painful things. Young householder, these are the six dangers in pursuing roaming the streets at unseemly hours.

Six Dangers of Frequenting Shows

250. "Young householder, there are these six dangers in frequenting shows. 'Where is there dancing? Where is there singing? Where is there music? Where is there story-telling? Where is there hand-clapping? Where is there drumming?' Young householder, these are the six dangers in frequenting shows.

Six Dangers of Gambling and Negligence

251. "Young householder, there are these six dangers in pursuing gambling and being negligent: When winning one creates animosity, the victor grieves over the wealth, there is directly visible loss of wealth, one's word has no weight in the assembly, one is despised by friends and colleagues, one is not sought after for marriage alliances - 'This person is a gambler, not fit to support a wife.' Young householder, these are the six dangers in pursuing gambling and being negligent.

Six Dangers of Evil Friendship

252. "Young householder, there are these six dangers in pursuing evil friends. Those who are brewers, those who are drunkards, those who are thirsty, those who are deceitful, those who are fraudulent, those who are violent. They become his friends and companions. Young householder, these are the six dangers in pursuing evil friends.

Six dangers of laziness

253. "Young householder, there are these six dangers in pursuing laziness. Saying 'it's too cold' one does not work, saying 'it's too hot' one does not work, saying 'it's too late' one does not work, saying 'it's too early' one does not work, saying 'I'm too hungry' one does not work, saying 'I'm too full' one does not work. While one lives making many such excuses for not working, wealth not yet arisen does not arise, and wealth already arisen goes to utter destruction. Young householder, these are the six dangers in pursuing laziness." This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"There is one known as a drinking companion,

One becomes righteous and correct;

And when matters arise,

That companion becomes a friend.

"Sleeping late, consorting with others' wives,

Making enemies and causing harm;

Evil friends and extreme stinginess,

These six states deteriorate a person.

"One with evil friends, evil companions,

Evil conduct and resort;

From this world and the next,

From both, a person falls away.

"Gambling, women, liquor, dancing and singing,

Sleeping during the day, wandering about at improper times;

Evil friends and extreme stinginess,

These six states deteriorate a person.

They gamble with dice and drink liquor,

They go to others' women who are as dear as life;

One who associates with the inferior and not with the developed,

Deteriorates like the moon in the dark fortnight.

"One who is poor and owns nothing,

Thirsty and drinking, gone to evil;

Plunges into debt like into water,

One will quickly ruin one's family.

"Not by sleeping during the day, disliking to rise at night;

Always intoxicated and drunk, one cannot maintain a household.

'It's too cold, it's too hot, it's too late,' they say;

Thus abandoning their work, opportunities pass these young men by.

"One who here does not conceive cold and heat as more than grass;

Doing the duties of a person, does not forsake happiness."

False Friends

254. "Householder's son, these four enemies should be known as false friends. One who appropriates everything should be known as an enemy disguised as a friend, one who is good at mere words should be known as an enemy disguised as a friend, one who speaks only to please should be known as an enemy disguised as a friend, and one who is a companion in harmful acts should be known as an enemy disguised as a friend.

255. "Householder's son, by four states an enemy who appropriates everything should be known as one disguised as a friend.

"He appropriates everything, he desires much for little;

He acts out of fear, and associates for the sake of gain.

"Householder's son, by these four states an enemy who appropriates everything should be known as one disguised as a friend.

256. "Householder's son, by four states one who is good at mere words should be known as an enemy disguised as a friend. He shows hospitality with reference to the past, he shows hospitality with reference to the future, he wins one over with what is meaningless, and when present duties arise he shows his disaster. Householder's son, by these four states one who is good at mere words should be known as an enemy disguised as a friend.

257. "Householder's son, by four states one who speaks only to please should be known as an enemy disguised as a friend. He approves of his evil deeds, he approves of his good deeds, he speaks in praise to his face, he speaks in dispraise behind his back. Householder's son, by these four states one who speaks only to please should be known as an enemy disguised as a friend.

258. "Householder's son, by four states one who is a companion in harmful acts should be known as an enemy disguised as a friend. He is a companion in the pursuit of drinking liquor and intoxicants which cause heedlessness, he is a companion in the pursuit of roaming the streets at unseemly hours, he is a companion in frequenting shows, he is a companion in the pursuit of gambling which causes heedlessness. Householder's son, by these four states one who is a companion in harmful acts should be known as an enemy disguised as a friend."

259. This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"A friend who takes away what is essential, and a friend who is merely words;

One who speaks flattery, and one who is a friend in misfortunes.

These four are enemies, thus understanding, the wise person.

Should avoid them from afar, like a dangerous path.”

True-hearted Friend

260. "Householder's son, these four should be understood as true-hearted friends. A helpful friend should be understood as true-hearted, a friend who shares happiness and suffering should be understood as true-hearted, a friend who points out what is beneficial should be understood as true-hearted, a compassionate friend should be understood as true-hearted.

261. "Householder's son, by four states a helpful friend should be understood as true-hearted. He protects one when one is negligent, protects one's property when one is negligent, becomes a refuge when one is afraid, and provides twice the wealth needed when tasks and duties arise. Householder's son, by these four states a helpful friend should be understood as true-hearted.

262. "Householder's son, by four states a friend who shares happiness and suffering should be understood as true-hearted. He reveals his secrets to him, he keeps his secrets, he does not abandon him in misfortunes, he would give up even his life for his benefit. Householder's son, by these four states a friend who shares happiness and suffering should be understood as true-hearted.

263. "Householder's son, by four states a friend who points out what is beneficial should be understood as true-hearted. He restrains from evil, establishes in good, makes known what has not been heard, points out the path to heaven. Householder's son, by these four states a friend who points out what is beneficial should be understood as true-hearted.

264. "Householder's son, by four states a compassionate friend should be understood as true-hearted. He does not delight in one's misfortune, he delights in one's fortune, he restrains those who speak dispraise, he praises those who speak praise. Householder's son, by these four states a compassionate friend should be understood as true-hearted."

265. This is what the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

"A friend who is a bastion, and one who is a companion in happiness and suffering;

A friend who points out what is beneficial, and a friend who shows compassion.

"These four are friends, thus understanding, the wise person;

Should carefully attend to them, like a mother to her own child;

The wise one accomplished in virtue shines like a fire.

For one gathering wealth, moving like a bee.

Wealth accumulates, like an ant-hill being built up.

Having gathered wealth thus, a householder with sufficient means in the family.

Should divide wealth in four ways, thus indeed one binds friends.

With one portion one should enjoy wealth, with two portions one should invest in work;

And he should store away a fourth, it will be for emergencies."

The Section on Covering the Six Directions

266. "And how, householder's son, does the noble disciple cover the six directions? These six directions, householder's son, should be known. The eastern direction should be known as parents, the southern direction should be known as teachers, the western direction should be known as wife and children, the northern direction should be known as friends and companions, the lower direction should be known as servants and workers, the upper direction should be known as ascetics and brahmins.

267. "Householder's son, by five states should a son minister to his parents as the eastern direction - 'Being supported, I will support them, I will perform their duties, I will maintain the family lineage, I will take on the inheritance, and moreover I will give offerings for them when they have passed away and become spirits.' Householder's son, when parents as the eastern direction are ministered to by a son in these five states, they show compassion to their son in five states. They restrain him from evil, establish him in the good, have him trained in a craft, unite him with a suitable wife, and in due time hand over his inheritance. Householder's son, when parents as the eastern direction are ministered to by a son in these five states, they show compassion to their son in these five states. Thus for him that eastern direction becomes covered, secure and free from fear.

268. "Householder's son, by five states should a pupil minister to teachers as the southern direction - by rising to greet them, by attending on them, by eagerness to learn, by personal service, and by respectfully receiving their Teaching. Householder's son, when teachers as the southern direction are ministered to by a pupil in these five states, they show compassion to their pupil in five states - they train them in proper discipline, they ensure they grasp what is well taught, they teach them all their skills, they introduce them to their friends and companions, and they provide protection in all directions. Householder's son, when teachers as the southern direction are ministered to by a pupil in these five states, they show compassion to their pupil in these five states. Thus for him that southern direction becomes covered, secure and free from fear.

269. "Householder's son, by five states should a husband minister to his wife as the western direction - by honouring her, by not disrespecting her, by not being unfaithful, by giving her authority, by providing her with adornments. Householder's son, when a wife as the western direction is ministered to by a husband in these five states, she shows compassion to her husband in five states - she is well-organized in her work, she treats the servants well, she is not unfaithful, she protects what has been earned, and she is skilful and diligent in all duties. Householder's son, when a wife as the western direction is ministered to by a husband in these five states, she shows compassion to her husband in these five states. Thus for him that western direction becomes covered, secure and free from fear.

270. "Householder's son, by five states should a clansman minister to friends and companions as the northern direction - through giving, kind speech, beneficial conduct, impartiality, and not deceiving. Householder's son, when friends and companions as the northern direction are ministered to by a clansman in these five states, they show compassion to the clansman in five states - they protect him when he is heedless, they protect his property when he is heedless, they become a refuge when he is afraid, they do not abandon him in misfortunes, and they honour his subsequent generations. Householder's son, when friends and companions as the northern direction are ministered to by a clansman in these five states, they show compassion to the clansman in these five states. Thus for him that northern direction becomes covered, secure and free from fear.

271. "Householder's son, by five states should a master minister to servants and workers as the lower direction - by arranging their work according to their strength, by providing them with food and wages, by tending them when sick, by sharing with them unusual delicacies, and by giving them leave at the proper time. Householder's son, when servants and workers as the lower direction are ministered to by a master in these five states, they show compassion to their master in five states - they get up before him, go to sleep after him, take only what is given, do their work well, and carry his praise and good reputation. Householder's son, when servants and workers as the lower direction are ministered to by a master in these five states, they show compassion to their master in these five states. Thus for him that lower direction becomes covered, secure and free from fear.

272. "Householder's son, by five states should a clansman minister to ascetics and brahmins as the upper direction - with friendly bodily acts, with friendly verbal acts, with loving mental acts, by keeping his door open, by giving material support. Householder's son, when ascetics and brahmins as the upper direction are ministered to by a clansman in these five states, they show compassion to the clansman in six states - they restrain him from evil, establish him in the good, are compassionate with a good heart, teach him what he has not heard, purify what he has heard, and point out the path to heaven. Householder's son, when ascetics and brahmins as the upper direction are ministered to by a clansman in these five states, they show compassion to the clansman in these six states. Thus for him that upper direction becomes covered, secure and free from fear."

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

"Mother and father are the eastern direction, teachers are the southern direction;

Wife and children are the western direction, friends and colleagues are the northern direction.

"Below are servants and workers, above are ascetics and brahmins;

A householder with sufficient means in the family should pay homage to these directions.

"One who is wise, endowed with virtue, gentle and of ready wit;

Humble in conduct, not stubborn, such a one gains fame.

Energetic and not lazy, does not tremble in misfortune;

Of flawless conduct and intelligent, such a one gains fame.

Hospitable, making friends, generous in speech, free from stinginess;

A guide, an instructor, a leader, such a one gains fame.

Giving and kindly speech, and beneficial conduct here;

And impartiality in things, in each case according to what is proper;

These indeed are the bonds in the world, like the linchpin of a moving chariot.

If these bonds did not exist, neither would a mother on account of her child.

Receive honour and respect, nor would a father on account of his child.

"Since wise people rightly regard these acts of generosity;

Therefore they attain greatness, and become praiseworthy."

274. When this was said, Siṅgālaka the householder's son said this to the Blessed One - "Excellent, Venerable Sir! Excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'. even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life."

The Discourse to Siṅgāla, the eighth, is concluded.

9. The Discourse on the Āṭānātā Protective Verses

First Recitation Section

275. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then the Four Great Kings, having stationed guards, groups, and barriers in the four directions with a great army of yakkhas, a great army of gandhabbas, a great army of kumbhaṇḍas, and a great army of nāgas, when the night was far advanced, illuminating the whole of Vulture Peak mountain with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Those yakkhas too - 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 and sat down to one side; some sat down to one side in silence.

276. Seated to one side, Great King Vessavaṇa said this to the Blessed One - "There are, Venerable Sir, powerful spirits who are not confident in the Blessed One. There are, Venerable Sir, powerful spirits who are confident in the Blessed One. There are, Venerable Sir, middling spirits who are not confident in the Blessed One. There are, Venerable Sir, middling spirits who are confident in the Blessed One. There are, Venerable Sir, inferior spirits who are not confident in the Blessed One. There are, Venerable Sir, inferior spirits who are confident in the Blessed One. But for the most part, Venerable Sir, spirits are not confident in the Blessed One. What is the reason for this? The Blessed One, Venerable Sir, teaches the doctrine of abstaining from the destruction of life, teaches the doctrine of abstaining from taking what is not given, teaches the doctrine of abstaining from sexual misconduct, teaches the doctrine of abstaining from false speech, teaches the doctrine of abstaining from intoxicating drinks and drugs causing heedlessness. But for the most part, Venerable Sir, spirits do not abstain from the destruction of life, do not abstain from taking what is not given, do not abstain from sexual misconduct, do not abstain from false speech, do not abstain from intoxicating drinks and drugs causing heedlessness. For them this is disagreeable and displeasing. There are, Venerable Sir, disciples of the Blessed One who resort to remote lodgings in forests and woodland thickets that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation. There dwell powerful spirits who are not confident in this Teaching of the Blessed One. For their confidence, Venerable Sir, let the Blessed One learn the Āṭānāṭiya protection for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers." The Blessed One consented by remaining silent.

Then Great King Vessavaṇa, having understood the Blessed One's acceptance, on that occasion recited this Āṭānāṭiya protection -

277. "Homage to Vipassī, the glorious one with vision.

Homage also to Sikhī, compassionate to all beings.

"Homage to Vessabhū, the cleansed one and ascetic;

Homage to Kakusandha, crusher of Māra's army.

'Homage to Koṇāgamana, the accomplished brahmin;

And homage to Kassapa, who was completely liberated.

'Homage to Aṅgīrasa, the glorious son of the Sakyans;

Who taught this Teaching that removes all suffering.'

"Those who are quenched in the world, who have seen things as they really are;

Those people are free from slander, great ones without anxiety.

"For the welfare of deities and humans, they pay homage to Gotama;

Accomplished in true knowledge and conduct, the great one without anxiety.

278. "When the sun rises, the great orbed sun-disk,

And with its rising, the night ceases;

And when the sun has risen, it is called 'day'.

"There is a deep lake there, an ocean filled with flowing water;

Thus they know it there as 'an ocean filled with flowing water'.

"'From here that is the eastern direction', thus people declare it;

That direction he protects, that great king of fame.

"The overlord of gandhabbas, named Dhataraṭṭha;

He delights in dancing and singing, honoured by the gandhabbas.

"He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

"Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

279. Those who are called ghosts, the slanderers, the backbiters,

The destroyers of life, the cruel ones, thieves, and deceitful people.

"'From here that is the southern direction', thus people declare it;

That direction he protects, that great king of fame.

The overlord of kumbhaṇḍas, 'Virūḷha' is his name;

He delights in dancing and singing, honoured by the kumbhaṇḍas.

"He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

"Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

280. "When the sun rises, the great orbed sun-disk,

And when it rises, the day also ceases;

And when the sun has risen, it is called 'night'.

"There is a deep lake there, an ocean filled with flowing water;

Thus they know it there as 'an ocean filled with flowing water'.

"'From here that is the western direction', thus people declare it;

That direction he protects, that great king of fame.

'Virūpakkha' is his name, the overlord of nāgas;

He delights in dancing and singing, attended by nāgas at the front.

"He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

"Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

281. "Where lies the Northern Kuru, and the great and beautiful Neru.

Human beings born there are without mine-making and without possessions.

"They do not sow seeds, nor are ploughs led about;

The humans eat this rice that ripens without cultivation.

"Clean, free from husk and chaff, fragrant are the grains of rice;

Having cooked in pots, then they eat the food.

"Having made a cow one-hoofed, they follow it in all directions;

Having made cattle one-hoofed, they follow them in all directions.

"Having made a woman their vehicle, they follow in all directions;

Having made a man their vehicle, they follow in all directions.

"Having made a girl their vehicle, they follow in all directions;

Having made a boy their vehicle, they follow in all directions.

"Having mounted these vehicles,

They travel around in all directions;

The wanderings of that king.

"Elephant vehicles, horse vehicles, and divine vehicles were prepared;

Along with palaces and palanquins, for the glorious great king.

"And he had cities

Well-built in the sky;

Āṭānāṭā, Kusināṭā, Parakusināṭā,

Nāṭasuriyā, Parakusiṭanāṭā.

"To the north is Kasivanta,

And beyond that is Janogha;

The ninety-nine Ambara and Ambaravati,

The royal capital named Āḷakamandā.

"But venerable sir, the royal city of the great king Kuvera is called Visāṇā;

Therefore the great king Kuvera is called 'Vessavaṇa'.

"They announce when returning, Tatolā, Tattalā, Tatotalā;

Ojasi, Tejasi, Tatojasī, the heroic king Ariṭṭha, Nemi.

"There is what is known as a reservoir, from which the rain clouds pour;

From where the rains descend, there is what is known as an assembly hall with sal trees.

"Where spirits attend upon, there the trees bear fruit perpetually;

Various flocks of birds gather there, with peacocks and herons calling;

With sweet cuckoos and others.

"Here with the sounds of pheasants, and also the oṭṭhavacittaka birds;

Roosters and kuḷīraka birds, and pokkharasātaka birds in the forest.

"Here with sounds of parrots and mynas, and daṇḍamāṇavaka birds;

That lotus pond of Kuvera is beautiful at all times, always.

"'From here that is the northern direction', thus people declare it;

That direction he protects, that great king of fame.

"He is the overlord of yakkhas, 'Kuvera' is his name;

He delights in dancing and singing, honoured by the yakkhas.

"He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

"And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

"Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

"This, good sir, is the Āṭānāṭiya protection for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers.

282. "Friend, for any monk, nun, male lay follower, or female lay follower who has well-grasped, mastered, and learned this Āṭānāṭiya protection, If any nonhuman spirit—whether a male spirit, female spirit, young male spirit, young female spirit, spirit minister, spirit attendant, spirit follower; or a tree-deity male, tree-deity female, young tree-deity male, young tree-deity female, tree-deity minister, tree-deity attendant, tree-deity follower; or a kumbhaṇḍa male, kumbhaṇḍa female, young kumbhaṇḍa male, young kumbhaṇḍa female, kumbhaṇḍa minister, kumbhaṇḍa attendant, kumbhaṇḍa follower; or a dragon male, dragon female, young dragon male, young dragon female, dragon minister, dragon attendant, dragon follower—with a malicious mind should follow a monk, nun, male lay follower, or female lay follower while walking, or stand near them while standing, or sit near them while sitting, or lie down near them while lying down, Friend, that nonhuman spirit would not receive honour or respect in villages or towns. Friend, that nonhuman spirit would not receive ground or dwelling in the royal capital named Āḷakamandā. Friend, that nonhuman spirit would not be allowed to attend the assembly of spirits. Moreover, friend, the nonhuman spirits would not give them in marriage nor take them in marriage. Moreover, friend, the nonhuman spirits would abuse them with complete personal abuse. Moreover, friend, the nonhuman spirits would overturn an empty bowl over their head. Moreover, friend, the nonhuman spirits would split their head into seven pieces.

"For there are, friend, nonhuman spirits who are fierce, violent, and rough. They do not obey the Great Kings, nor the Great Kings' officers, nor the Great Kings' officers' officers. Those nonhuman spirits, friend, are called rebels against the Great Kings. Just as, friend, there are great thieves in the realm of the King of Magadha. They do not obey the King of Magadha, nor the King of Magadha's officers, nor the King of Magadha's officers' officers. Those great thieves, friend, are called rebels against the King of Magadha. Even so, friend, there are nonhuman spirits who are fierce, violent, and rough. They do not obey the Great Kings, nor the Great Kings' officers, nor the Great Kings' officers' officers. Those nonhuman spirits, friend, are called rebels against the Great Kings. If any nonhuman spirit—whether a male spirit, female spirit...etc... or a tree-deity male, tree-deity female... or a kumbhaṇḍa male, kumbhaṇḍa female... or a dragon male, dragon female, young dragon male, young dragon female, dragon minister, dragon attendant, dragon follower—with a malicious mind should follow a monk, nun, male lay follower, or female lay follower while walking, or stand near them while standing, or sit near them while sitting, or lie down near them while lying down. One should complain, cry out, and call for help to these spirits, great spirits, commanders, and great commanders: 'This spirit seizes me, this spirit possesses me, this spirit harasses me, this spirit persecutes me, this spirit hurts me, this spirit injures me, this spirit does not release me!'

283. "Of which spirits, great spirits, commanders, and great commanders?

"Inda, Soma, and Varuṇa, Bhāradvāja, Pajāpati;

Candana and Kāmaseṭṭha, and Kinnughaṇḍu and Nighaṇḍu.

"Panāda and Opamañña, and devasūta and Mātali;

And the gandhabba Cittasena, and King Naḷa, the lord of people.

Sātāgira and Hemavata, Puṇṇaka, Karatiyo, and Guḷo;

Sivaka and Mucalinda, and Vessāmitta and Yugandhara.

"Gopāla, Supparodha, Hiri, Netti, and Mandiya;

Pañcālacaṇḍa, Āḷavaka, Pajjunna, Sumana, Sumukha;

Dadhimukha, Maṇi, Māṇivara, Dīgha, and also Serīsaka together.

"One should complain, cry out, and call for help to these spirits, great spirits, commanders, and great commanders: 'This spirit seizes me, this spirit possesses me, this spirit harasses me, this spirit persecutes me, this spirit hurts me, this spirit injures me, this spirit does not release me!'

"This, good sir, is the Āṭānāṭiya protection for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers. "Well now, good sir, we must go. We have many duties and many things to do." "Now is the time you great kings think fit."

284. Then the Four Great Kings rose from their seats, paid homage to the Blessed One, circumambulated him, and vanished right there. Those yakkhas too rose from their seats - some paid homage to the Blessed One, circumambulated him, and vanished right there. Some exchanged greetings with the Blessed One and, after exchanging courteous and cordial greetings, vanished right there. Some made reverential salutation towards the Blessed One and vanished right there. Some announced their name and clan and vanished right there. Some vanished right there in silence.

First recitation section is completed.

The Second Recitation Section

285. Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, the Four Great Kings, having stationed guards, groups, and barriers in the four directions with a great army of yakkhas, a great army of gandhabbas, a great army of kumbhaṇḍas, and a great army of nāgas, when the night was far advanced, illuminating the whole of Vulture Peak mountain with their surpassing beauty, approached me; having approached, they paid homage to me and sat down to one side. And those yakkhas too, monks - some paid homage to me and sat down to one side. Some exchanged greetings with me and, after exchanging courteous and cordial greetings, sat down to one side. Some made reverential salutation towards me and sat down to one side. Some announced their name and clan and sat down to one side. Some sat down to one side in silence.

286. Seated to one side, monks, Great King Vessavaṇa said this to me - 'There are, Venerable Sir, powerful spirits who are not confident in the Blessed One...etc... There are, Venerable Sir, inferior spirits who are confident in the Blessed One. But for the most part, Venerable Sir, spirits are not confident in the Blessed One. What is the reason for this? The Blessed One, Venerable Sir, teaches the doctrine of abstaining from the destruction of life... teaches the doctrine of abstaining from intoxicating drinks and drugs causing heedlessness. But for the most part, Venerable Sir, spirits do not abstain from the destruction of life... do not abstain from intoxicating drinks and drugs causing heedlessness. For them this is disagreeable and displeasing. There are, Venerable Sir, disciples of the Blessed One who resort to remote lodgings in forests and woodland thickets that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation. There dwell powerful spirits who are not confident in this Teaching of the Blessed One. For their confidence, Venerable Sir, let the Blessed One learn the Āṭānāṭiya protection for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers.' I consented, monks, by remaining silent. Then, monks, Great King Vessavaṇa, having understood my acceptance, on that occasion recited this Āṭānāṭiya protection -

287. "Homage to Vipassī, the glorious one with vision.

Homage also to Sikhī, compassionate to all beings.

"Homage to Vessabhū, the cleansed one and ascetic;

Homage to Kakusandha, crusher of Māra's army.

'Homage to Koṇāgamana, the accomplished brahmin;

And homage to Kassapa, who was completely liberated.

'Homage to Aṅgīrasa, the glorious son of the Sakyans;

Who taught this Teaching that removes all suffering.

Those who are quenched in the world, who have seen things as they really are;

Those people are free from slander, great ones without anxiety.

For the welfare of deities and humans, they pay homage to Gotama;

Accomplished in true knowledge and conduct, the great one without anxiety.

288. "When the sun rises, the great orbed sun-disk,

And with its rising, the night ceases;

And when the sun has risen, it is called 'day'.

"There is a deep lake there, an ocean filled with flowing water;

Thus they know it there as "an ocean filled with flowing water".

"From here that is the eastern direction", thus people declare it;

That direction he protects, that great king of fame.

The overlord of gandhabbas, named Dhataraṭṭha;

He delights in dancing and singing, honoured by the gandhabbas.

He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

289. Those who are called ghosts, the slanderers, the backbiters,

The destroyers of life, the cruel ones, thieves, and deceitful people.

"From here that is the southern direction", thus people declare it;

That direction he protects, that great king of fame.

The overlord of kumbhaṇḍas, 'Virūḷha' is his name;

He delights in dancing and singing, honoured by the kumbhaṇḍas.

He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

290. When the sun rises, the great orbed sun-disk,

And when it rises, the day also ceases;

And when the sun has risen, it is called 'night'.

"There is a deep lake there, an ocean filled with flowing water;

Thus they know it there as 'an ocean filled with flowing water'.

'From here that is the western direction', thus people declare it;

That direction he protects, that great king of fame.

'Virūpakkha' is his name, the overlord of nāgas;

He delights in dancing and singing, attended by nāgas at the front.

He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

291. "Where lies the Northern Kuru, and the great and beautiful Neru.

Human beings born there are without mine-making and without possessions.

They do not sow seeds, nor are ploughs led about;

The humans eat this rice that ripens without cultivation.

"Clean, free from husk and chaff, fragrant are the grains of rice;

Having cooked in pots, then they eat the food.

"Having made a cow one-hoofed, they follow it in all directions;

Having made cattle one-hoofed, they follow them in all directions.

Having made a woman their vehicle, they follow in all directions;

Having made a man their vehicle, they follow in all directions.

Having made a girl their vehicle, they follow in all directions;

Having made a boy their vehicle, they follow in all directions.

"Having mounted these vehicles,

They travel around in all directions;

The wanderings of that king.

'Elephant mounts and horse mounts,

The divine vehicle was prepared;

Along with palaces and palanquins,

For the glorious great king.

'And he had cities,

Well-built in the sky;

Āṭānāṭā, Kusināṭā, Parakusināṭā,

Nāṭasuriyā, Parakusiṭanāṭā.

'To the north is Kasivanta,

And beyond that is Janogha;

The ninety-nine Ambara and Ambaravati,

The royal capital named Āḷakamandā.

"But venerable sir, the royal city of the great king Kuvera is called Visāṇā;

Therefore the great king Kuvera is called 'Vessavaṇa'.

They announce when returning, Tatolā, Tattalā, Tatotalā;

Ojasi, Tejasi, Tatojasī, the heroic king Ariṭṭha, Nemi.

There is what is known as a reservoir, from which the rain clouds pour;

From where the rains descend, there is what is known as an assembly hall with sal trees.

Where spirits attend upon, there the trees bear fruit perpetually;

Various flocks of birds gather there, with peacocks and herons calling;

With sweet cuckoos and others.

Here with the sounds of pheasants, and also the oṭṭhavacittaka birds;

Roosters and kuḷīraka birds, and pokkharasātaka birds in the forest.

Here with the sounds of parrots and mynas, and daṇḍamāṇavaka birds;

That lotus pond of Kuvera is beautiful at all times, always.

"From here that is the northern direction", thus people declare it;

That direction he protects, that great king of fame.

He is the overlord of yakkhas, "Kuvera" is his name;

He delights in dancing and singing, honoured by the yakkhas.

He has many sons too, of one name, so I have heard;

Ninety-one, named after Inda, of great strength.

And they, having seen the Buddha, the Buddha, kinsman of the sun;

Pay homage from afar to the great one free from hesitation.

Homage to you, thoroughbred among persons, homage to you, highest among persons;

You observe with wholesomeness, even non-human spirits pay homage to you;

This has been heard repeatedly, therefore we speak thus.

'Pay homage to the Victor Gotama, we pay homage to the Victor Gotama;

Perfect in true knowledge and conduct, we pay homage to the Buddha Gotama'.

292. "This, friend, is the Āṭānāṭiya protection for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers. Friend, for any monk, nun, male lay follower, or female lay follower who has well-grasped, mastered, and learned this Āṭānāṭiya protection, if any nonhuman spirit—whether a male spirit, female spirit... etc... or a tree-deity male, tree-deity female... etc... or a kumbhaṇḍa male, kumbhaṇḍa female... etc... or a dragon male, dragon female, young dragon male, young dragon female, dragon minister, dragon attendant, dragon follower—with a malicious mind should follow a monk, nun, male lay follower, or female lay follower while walking, or stand near them while standing, or sit near them while sitting, or lie down near them while lying down. Friend, that nonhuman spirit would not receive honour or respect in villages or towns. Friend, that nonhuman spirit would not receive ground or dwelling in the royal capital named Āḷakamandā. Friend, that nonhuman spirit would not be allowed to attend the assembly of spirits. Moreover, friend, the nonhuman spirits would not give them in marriage nor take them in marriage. Moreover, friend, the nonhuman spirits would abuse them with complete personal abuse. Moreover, friend, the nonhuman spirits would overturn an empty bowl over their head. Moreover, friend, the nonhuman spirits would split their head into seven pieces. For there are, friend, nonhuman spirits who are fierce, violent, and rough. They do not obey the Great Kings, nor the Great Kings' officers, nor the Great Kings' officers' officers. Those nonhuman spirits, friend, are called rebels against the Great Kings. Just as, friend, there are great thieves in the realm of the King of Magadha. They do not obey the King of Magadha, nor the King of Magadha's officers, nor the King of Magadha's officers' officers. Those great thieves, friend, are called rebels against the King of Magadha. Even so, friend, there are nonhuman spirits who are fierce, violent, and rough. They do not obey the Great Kings, nor the Great Kings' officers, nor the Great Kings' officers' officers. Those nonhuman spirits, friend, are called rebels against the Great Kings. If any nonhuman spirit—whether a male spirit, female spirit...etc... or a tree-deity male, tree-deity female... etc... or a kumbhaṇḍa male, kumbhaṇḍa female... etc... or a dragon male, dragon female... etc... with a malicious mind should approach a monk, nun, male lay follower, or female lay follower while walking, or stand near them while standing, or sit near them while sitting, or lie down near them while lying down. One should complain, cry out, and call for help to these spirits, great spirits, commanders, and great commanders: 'This spirit seizes me, this spirit possesses me, this spirit harasses me, this spirit persecutes me, this spirit hurts me, this spirit injures me, this spirit does not release me!'

293. "Of which spirits, great spirits, commanders, and great commanders?

"Inda, Soma, and Varuṇa, Bhāradvāja, Pajāpati;

Candana and Kāmaseṭṭha, and Kinnughaṇḍu and Nighaṇḍu.

Panāda and Opamañña, and devasūta and Mātali;

And the gandhabba Cittasena, and King Naḷa, the lord of people.

Sātāgira and Hemavata, Puṇṇaka, Karatiyo, and Guḷo;

Sivaka and Mucalinda, and Vessāmitta and Yugandhara.

'Gopāla, Supparodha, Hiri, Netti, and Mandiya;

Pañcālacaṇḍa, Āḷavaka, Pajjunna, Sumana, Sumukha;

Dadhimukha, Maṇi, Māṇivara, Dīgha, and also Serīsaka together.

'One should complain, cry out, and call for help to these spirits, great spirits, commanders, and great commanders - 'This spirit seizes me, this spirit possesses me, this spirit harasses me, this spirit persecutes me, this spirit hurts me, this spirit injures me, this spirit does not release me!' This, good sir, is the Āṭānāṭiya protection for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers. "Well now, good sir, we must go. We have many duties and many things to do."' "'Now is the time you great kings think fit."'

294. Then, monks, the Four Great Kings rose from their seats, paid homage to me, circumambulated me, and vanished right there. And those yakkhas too, monks, rose from their seats - some paid homage to me, circumambulated me, and vanished right there. Some exchanged greetings with me and, after exchanging courteous and cordial greetings, vanished right there. Some made reverential salutation towards me and vanished right there. Some announced their name and clan and vanished right there. Some vanished right there in silence.

295. "Learn, monks, the Āṭānāṭiya protection. Master, monks, the Āṭānāṭiya protection. Remember, monks, the Āṭānāṭiya protection. The Āṭānāṭiya protection, monks, is beneficial for the safeguarding, protection, non-harming and dwelling in comfort of monks, nuns, male lay followers and female lay followers." This is what the Blessed One said. Those monks delighted in what the Blessed One had said.

The Āṭānāṭiya Discourse, the ninth, is concluded.

10. The Discourse on the Collective Recitation

296. Thus have I heard - On one occasion the Blessed One was wandering on tour in Malla together with a large Community of monks, about five hundred monks, and he arrived at the city of the Mallans named Pāvā. There the Blessed One dwelt at Pāvā in the Mango Grove of Cunda, the metalsmith's son.

The Assembly Hall with the Peaked Roof

297. Now on that occasion the Mallas of Pāvā had a newly built assembly hall named Ubbhataka that had not yet been occupied by any ascetic or brahmin or any human being. The Mallas of Pāvā heard: "The Blessed One, it seems, wandering on tour in Malla together with a large Community of monks, about five hundred monks, has arrived at Pāvā and is dwelling at Pāvā in the Mango Grove of Cunda, the metalsmith's son." Then the Mallas of Pāvā approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Mallas of Pāvā said this to the Blessed One: "Here, Venerable Sir, the Mallas of Pāvā have a newly built assembly hall named Ubbhataka 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 Mallas of Pāvā will use it afterwards. That would be for the welfare and happiness of the Mallas of Pāvā for a long time." The Blessed One consented by remaining silent.

298. Then the Mallas of Pāvā, having understood the Blessed One's acceptance, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the assembly hall; having approached, having completely spread the assembly hall with coverings, having prepared seats for the Blessed One, 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 Mallas of Pāvā said this to the Blessed One - "The assembly hall has been completely spread with coverings, Venerable Sir, seats have been prepared for the Blessed One, the water vessel has been set up, the oil lamp has been lit. Now is the time you think fit, Venerable Sir."

299. 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 Mallas of Pāvā 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 Mallas of Pāvā with a talk on the Teaching for much of the night, dismissed them: "The night is far spent, Vāseṭṭhas. Now is the time you think fit." "Yes, Venerable Sir," the Mallas of Pāvā replied to the Blessed One and, having risen from their seats, paid homage to the Blessed One, circumambulated him, and departed.

300. Then, not long after the Mallas of Pāvā had left, the Blessed One surveyed the Community of monks, which had become completely silent, and addressed the Venerable Sāriputta: "Sāriputta, the Community of monks is free from sloth and torpor. Let a talk on the Teaching occur to you, Sāriputta, for the monks. My back is aching. I will stretch it." "Yes, Venerable Sir," the Venerable Sāriputta replied to the Blessed One. Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising.

The Story of the Broken Jain

301. Now on that occasion Nigaṇṭha Nāṭaputta had recently died in Pāvā. After his death, the Nigaṇṭhas had split into two groups and fallen into quarrels, disputes and controversies, stabbing each other with verbal daggers - "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." It seems there was nothing but slaughter among Nāṭaputta's Nigaṇṭhas. Even the white-clothed lay followers of Nigaṇṭha Nāṭaputta appeared disillusioned, disaffected and disappointed with the Nigaṇṭhas, as it happens with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened, with its shrine broken down and without a refuge.

302. Then the Venerable Sāriputta addressed the monks: "Friends, Nigaṇṭha Nāṭaputta has recently died in Pāvā, and after his death, the Nigaṇṭhas have split into two groups... etc... with its shrine broken down and without a refuge." "This is how it is, friends, with a Teaching and discipline that is badly expounded, badly proclaimed, not leading onwards, not conducive to peace, proclaimed by one not fully enlightened. But friends, this Teaching of our Blessed One is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened. Therefore we should all recite it together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.

"And what, friends, is this Teaching of our Blessed One that is well expounded, well proclaimed, leading onwards, conducive to peace, proclaimed by one fully enlightened; where we should all recite together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans?

The Ones

303. "Friends, there is one thing rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. What is that one thing? All beings are maintained by nutriment. All beings are maintained by formations. This, friends, is the one thing rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.

The Pairs

304. "Friends, there are two things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans. Which two?

Name and form.

"Ignorance and craving for existence.

"View of existence and view of non-existence.

"Shamelessness and fearlessness of wrongdoing.

"Sense of shame and fear of wrongdoing.

"Being difficult to correct and having evil friends.

"Being easy to correct and having good friends.

"Skill regarding offences and skill in emerging from offences.

"Skill in attainment and skill in emergence from attainment.

"Skill in elements and skill in attention.

"Skill in bases and skill in dependent origination.

"Skill in what is possible and skill in what is impossible.

"Uprightness and modesty.

"Patience and mildness.

"Gentleness and hospitality.

"Harmlessness and purity.

"Unmindfulness and lack of clear comprehension.

"Mindfulness and clear comprehension.

"Unguarded sense faculties and lack of moderation in eating.

"Guarded sense faculties and moderation in eating.

"The power of reflection and the power of development.

"The power of mindfulness and the power of concentration.

"Serenity and insight.

"The sign of serenity and the sign of exertion.

"Exertion and non-distraction.

"Failure in virtue and failure in view.

"Perfection of virtue and perfection of view.

"Purification of virtue and purification of view.

"And purification of view and striving according to one's view.

"And a sense of urgency in things that should cause urgency and wise striving of one who is moved by urgency.

"And discontent with wholesome states and unremittingness in striving.

"True knowledge and liberation.

"Knowledge of destruction and knowledge of non-arising.

"These, friends, are the two things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans.

The Triad

305. "Friends, there are three things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. Which three?

"Three unwholesome roots - greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root.

"Three wholesome roots - non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root.

"Three kinds of misconduct - bodily misconduct, verbal misconduct, mental misconduct.

"Three kinds of good conduct - bodily good conduct, verbal good conduct, mental good conduct.

"Three unwholesome thoughts - The thought of sensual pleasure, thought of ill will, thought of harmfulness.

"Three wholesome thoughts - The thought of renunciation, thought of non-ill will, thought of harmlessness.

"Three unwholesome intentions - The intention of sensual pleasure, intention of ill will, intention of harmfulness.

"Three wholesome intentions - intention of renunciation, intention of non-ill will, intention of harmlessness.

"Three unwholesome perceptions - perception of sensual pleasure, perception of ill will, perception of harmfulness.

"Three wholesome perceptions - perception of renunciation, perception of non-ill will, perception of harmlessness.

"Three unwholesome elements - element of sensual pleasure, element of ill will, element of harmfulness.

"Three wholesome elements - the element of renunciation, the element of non-ill will, the element of harmlessness.

"There are another three elements - the element of sensual pleasure, the element of form, the element of formlessness.

"There are another three elements - the element of form, the element of formlessness, the element of cessation.

"There are another three elements - the element of the low, the element of the middling, the element of the sublime.

"Three cravings - craving for sensual pleasures, craving for existence, craving for non-existence.

"There are another three kinds of craving - craving for sensual pleasures, craving for form, craving for the formless.

"There are another three kinds of craving - craving for form, craving for the formless, craving for cessation.

"Three fetters - identity view, doubt, and grasping at rules and observances.

"Three taints - the taint of sensual desire, the taint of existence, the taint of ignorance.

"Three kinds of existence - existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere.

"Three kinds of search - The search for sensual pleasures, the search for existence, the search for the holy life.

"Three discriminations - the discrimination 'I am better', the discrimination 'I am equal', the discrimination 'I am inferior'.

"Three periods of time - The past time, the future time, the present time.

"Three ends - identity is an end, the origin of identity is an end, the cessation of identity is an end.

"Three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.

"Three kinds of suffering - suffering as pain, suffering as formations, suffering as change.

"Three aggregates - The fixed mass of wrongness, the fixed mass of rightness, and the unfixed mass.

"Three kinds of darkness - Regarding the past course, one is doubtful, perplexed, unresolved, and unconvinced, or regarding the future course, one is doubtful, perplexed, unresolved, and unconvinced, or regarding the present course, one is doubtful, perplexed, unresolved, and unconvinced.

Three things that need not be protected for the Truth Finder: Friends, the Truth Finder's bodily conduct is pure, there is no bodily misconduct of the Truth Finder that the Truth Finder would need to hide - 'Let no one else know this about me.' Friends, the Truth Finder's verbal conduct is pure, there is no verbal misconduct of the Truth Finder that the Truth Finder would need to hide - 'Let no one else know this about me.' Friends, the Truth Finder's mental conduct is pure, there is no mental misconduct of the Truth Finder that the Truth Finder would need to hide - 'Let no one else know this about me.'

Three impediments - Lust is an impediment, hatred is an impediment, delusion is an impediment.

"Three fires - The fire of lust, the fire of hatred, the fire of delusion.

"And another three fires - The fire of those worthy of offerings, the fire of the householder, the fire of those worthy of gifts.

"The classification of form is threefold - form that is visible and impinging, form that is non-visible and impinging, form that is non-visible and non-impinging.

"Three formations - meritorious volitional formation, demeritorious volitional formation, imperturbable volitional formation.

"Three individuals - the individual in training, the individual beyond training, the individual neither in training nor beyond training.

"Three elders - elder by birth, elder in Teaching, elder by convention.

"Three bases of meritorious deeds - the basis of meritorious action consisting of giving, the basis of meritorious action consisting of virtuous behaviour, the basis of meritorious action consisting of development.

"Three grounds for accusation - by what is seen, by what is heard, by what is suspected.

"Three kinds of rebirth in the sensual realm - Friend, there are beings who are involved with present sensual pleasures, they exercise control over present sensual pleasures, such as human beings, some deities, and some beings in the lower worlds. This is the first sensual rebirth. Friend, there are beings who create their own sensual pleasures, having created them again and again they exercise control over those sensual pleasures, such as the Nimmānarati deities. This is the second sensual rebirth. Friend, there are beings who exercise control over sensual pleasures created by others, such as the Paranimmitavasavatti deities. This is the third sensual rebirth.

"Three rebirths of happiness - Friend, there are beings who dwell in happiness, having generated it again and again, such as the deities of Brahmā's retinue. This is the first rebirth of happiness. Friend, there are beings who are drenched, steeped, filled, and suffused with happiness. They occasionally exclaim: 'Oh happiness, oh happiness!', such as the Ābhassara deities. This is the second rebirth of happiness. Friend, there are beings who are drenched, steeped, filled, and suffused with happiness. They experience happiness in peace and contentment, such as the Subhakiṇha deities. This is the third rebirth of happiness.

There are three kinds of wisdom - learner's wisdom, adept's wisdom, neither-learner's-nor-adept's wisdom.

"Another three kinds of wisdom - wisdom born of reflection, wisdom born of learning, wisdom born of development.

"Three weapons - the weapon of learning, the weapon of seclusion, the weapon of wisdom.

"Three faculties - the faculty of 'I shall know the unknown', the faculty of final knowledge, the faculty of one who has final knowledge.

"Three eyes - fleshly eye, divine eye, eye of wisdom.

"Three trainings - training in higher virtuous behaviour, training in higher mind, training in higher wisdom.

"Three developments - development of body, development of mind, development of wisdom.

"Three unsurpassed things - unsurpassed vision, unsurpassed way of practice, unsurpassed liberation.

"Three kinds of concentration - concentration with thought and examination, concentration with examination only, concentration without thought and examination.

Three more kinds of concentration - concentration on emptiness, signless concentration, undirected concentration.

Three kinds of purity - bodily purity, verbal purity, mental purity.

Three kinds of sageship - bodily sagacity, verbal sagacity, mental sagacity.

"Three kinds of skill - skill in gain, skill in loss, skill in means.

"Three kinds of vanity - vanity of health, vanity of youth, vanity of life.

"Three kinds of authority - authority of self, authority of the world, authority of the Teaching.

"Three topics of talk - regarding the past course, one might speak thus - 'Thus it was in the past course'; regarding the future course, one might speak thus - 'Thus it will be in the future course'; regarding the present course, one might speak thus - 'Thus it is now in the present course'.

"Three true knowledges - knowledge of the recollection of past abodes is true knowledge, knowledge of the passing away and rebirth of beings is true knowledge, knowledge of the destruction of the taints is true knowledge.

"There are three dwellings - divine dwelling, brahmā dwelling, noble dwelling.

"Three wonders - The wonder of spiritual power, the wonder of mind-reading, the wonder of instruction.

"These, friends, are the three things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

Group of Four

306. "Friends, there are four things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together without dispute... etc... for the good, welfare, and happiness of deities and humans. Which four?

"The four foundations of mindfulness. Here, friend, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Contemplating feelings in feelings... etc... Contemplating mind in mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

"The four right strivings. Here, friend, 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.

The four bases for spiritual power. Here, friend, a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving. He develops the basis for spiritual power endowed with concentration due to mind and formations of striving. He develops the basis for spiritual power endowed with concentration due to energy and formations of striving. He develops the basis for spiritual power endowed with concentration due to investigation and formations of striving.

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

307. "The four kinds of development of concentration. There is, friend, a development of concentration that, when developed and cultivated, leads to dwelling happily in this very life. There is, friend, a development of concentration that, when developed and cultivated, leads to obtaining knowledge and vision. There is, friend, a development of concentration that, when developed and cultivated, leads to mindfulness and clear comprehension. There is, friend, a development of concentration that, when developed and cultivated, leads to the destruction of the taints.

"And which, friend, is the development of concentration that, when developed and cultivated, leads to dwelling happily in this very life? Here, friend, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, with thought... etc... enters and dwells in the fourth meditative absorption. This, friend, is the development of concentration that, when developed and cultivated, leads to dwelling happily in this very life.

"And which, friend, is the development of concentration that, when developed and cultivated, leads to obtaining knowledge and vision? Here, friend, a monk attends to the perception of light, he resolves upon the perception of day: as by day, so by night; as by night, so by day. Thus with a mind that is open and uncovered, he develops a luminous mind. This, friend, is the development of concentration that, when developed and cultivated, leads to obtaining knowledge and vision.

"And which, friend, is the development of concentration that, when developed and cultivated, leads to mindfulness and clear comprehension? Here, friend, feelings arise in a monk with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. Perceptions arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. Thoughts arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. This, friend, is the development of concentration that, when developed and cultivated, leads to mindfulness and clear comprehension.

"And which, friend, is the development of concentration that, when developed and cultivated, leads to the destruction of the taints? Here, friend, a monk dwells contemplating the rise and fall in the five aggregates of clinging. Such is form, such is the origin of form, such is the disappearance of form. Such is feeling... etc... Such is perception... Such is formations... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness. This, friend, is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.

308. "The four immeasurables. Here, friend, 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 repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity. So for the second. So for the third. So for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion.

"The four formless attainments. Here, friend, 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. With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of infinite consciousness. With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the base of nothingness. With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception;

Four supports. Here, friend, a monk engages in one thing after consideration, endures one thing after consideration, avoids one thing after consideration, dispels one thing after consideration.

309. "The four noble traditions. Here, friend, a monk is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe, and does not engage in improper search because of robes; and not having received a robe he is not agitated, and having received a robe he uses it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape; and because of that contentment with whatever kind of robe, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, friend, is called - 'a monk established in the ancient, original noble tradition'.

"Furthermore, friend, a monk is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood, and does not engage in improper search because of almsfood; and not having received almsfood he is not agitated, and having received almsfood he uses it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape; and because of that contentment with whatever kind of almsfood, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, friend, is called - 'a monk established in the ancient, original noble tradition'.

"Furthermore, friend, a monk is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging, and does not engage in improper search because of lodging; and not having received lodging he is not agitated, and having received lodging he uses it without being tied to it, not infatuated with it, not blindly absorbed in it, seeing the danger, understanding the escape; and because of that contentment with whatever kind of lodging, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, friend, is called - 'a monk established in the ancient, original noble tradition'.

"Furthermore, friend, a monk delights in abandoning and finds delight in abandoning, delights in development and finds delight in development; and because of that delight in abandoning, delight in development, he neither exalts himself nor disparages others. One who is skilful, not lazy, clearly comprehending and mindful in this, friend, is called - 'a monk established in the ancient, original noble tradition'.

310. The four kinds of striving. The striving for restraint, the striving for abandoning, the striving for development, and the striving for protection. And what, friend, is the striving for restraint? Here, friend, when seeing a form with the eye, a monk does not grasp at its signs nor at its features. Since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he does not grasp at its signs nor at its features. Since, if he dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, he practises restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. This, friend, is called the striving for restraint.

And what, friend, is the striving for abandoning? Here, friend, when a thought of sensual pleasure has arisen, a monk does not tolerate it but abandons it, dispels it, terminates it, and obliterates it. When a thought of ill will has arisen... etc... when a thought of harmfulness has arisen... when evil unwholesome states arise, he does not tolerate them but abandons them, dispels them, terminates them, and obliterates them. This, friend, is called the striving of abandoning.

And what, friend, is the striving of development? Here, friend, 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... 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. This, friend, is called the striving of development.

And what, friend, is the striving of protection? Here, friend, a monk protects an arisen beneficial sign of concentration - the perception of bones, the perception of worm-eaten corpse, the perception of discoloured corpse, the perception of festering corpse, the perception of bloated corpse. This, friend, is called the striving of protection.

"Four kinds of knowledge - knowledge of phenomena, knowledge by inference, knowledge of others' minds, knowledge by convention.

"There are another four kinds of knowledge - knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering.

311. "The four factors of stream-entry - association with superior persons, hearing the true Teaching, careful attention, practice in accordance with the Teaching.

"The four factors of a stream-enterer. Here, friend, a noble disciple is possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' He is possessed of confirmed confidence in the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' He is possessed of confirmed confidence in the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' He is endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, conducive to concentration.

"The four fruits of the ascetic life - the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship.

"Four elements - the earth element, the water element, the fire element, the air element.

"Four nutriments - Material food, whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth.

"Four stations for consciousness. Friend, when consciousness stands engaged with form, it stands with form as its object, with form as its support, with delight as its refreshment, and reaches growth, increase and expansion; friend, when consciousness stands engaged with feeling... etc... friend, when consciousness stands engaged with perception... etc... friend, when consciousness stands engaged with formations, it stands with formations as its object, with formations as its support, with delight as its refreshment, and reaches growth, increase and expansion.

"The four wrong courses - He takes a wrong course through desire, he takes a wrong course through hatred, he takes a wrong course through delusion, he takes a wrong course through fear.

"Four grounds for the arising of craving - friends, craving arises in a monk when arising because of robes; friends, craving arises in a monk when arising because of almsfood; friends, craving arises in a monk when arising because of lodging; friends, craving arises in a monk when arising because of this or that state of existence.

"Four ways of practice - painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge.

"There are another four ways of practice - intolerant practice, tolerant practice, practice of self-control, righteous practice.

"Four terms of the Teaching - Non-covetousness is a term of the Teaching, non-ill will is a term of the Teaching, right mindfulness is a term of the Teaching, right concentration is a term of the Teaching.

"Four undertakings of things - Friends, there is an undertaking of things that is painful in the present and results in pain in the future. Friends, there is an undertaking of things that is painful in the present but results in happiness in the future. Friends, there is an undertaking of things that is pleasant in the present but results in pain in the future. Friends, there is an undertaking of things that is pleasant in the present and results in happiness in the future.

"Four aggregates of the Teaching - the aggregate of virtuous behaviour, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation.

"Four powers - the power of energy, the power of mindfulness, the power of concentration, the power of wisdom.

"Four foundations - the foundation of wisdom, the foundation of truth, the foundation of relinquishment, the foundation of peace.

312. "Four ways of answering questions: a question to be answered categorically, a question to be answered with a counter-question, a question to be answered with an analysis, a question to be set aside.

"Four kinds of action: friends, there is dark action with dark result; friends, there is bright action with bright result; friends, there is dark-and-bright action with dark-and-bright result; friends, there is action that is neither dark nor bright with neither-dark-nor-bright result, leading to the destruction of action.

"Four things to be realized: Past lives are to be realized through mindfulness; The passing away and rebirth of beings is to be realized through vision; The eight deliverances are to be realized through the body; The destruction of the taints is to be realized through wisdom.

"Four floods - The flood of sensual pleasure, the flood of existence, the flood of views, the flood of ignorance.

"Four bonds - the bond of sensual pleasure, the bond of existence, the bond of views, the bond of ignorance.

"Four releases from bonds - release from the bond of sensual pleasure, release from the bond of existence, release from the bond of views, release from the bond of ignorance.

"Four knots - covetousness as a bodily knot, ill will as a bodily knot, grasping of rules and observances as a bodily knot, adherence to 'this is truth' as a bodily knot.

"Four kinds of clinging - clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self.

"Four modes of generation - egg-born generation, womb-born generation, moisture-born generation, spontaneous generation.

"Four descents into the womb. Here, friend, someone descends into the mother's womb without clear comprehension, remains in the mother's womb without clear comprehension, and emerges from the mother's womb without clear comprehension. This is the first descent into the womb. Furthermore, friend, here someone descends into the mother's womb with clear comprehension, remains in the mother's womb without clear comprehension, and emerges from the mother's womb without clear comprehension. This is the second descent into the womb. Furthermore, friend, here someone descends into the mother's womb with clear comprehension, remains in the mother's womb with clear comprehension, and emerges from the mother's womb without clear comprehension. This is the third descent into the womb. Furthermore, friend, here someone descends into the mother's womb with clear comprehension, remains in the mother's womb with clear comprehension, and emerges from the mother's womb with clear comprehension. This is the fourth descent into the womb.

Four ways of acquiring individuality. Friend, there is an individual existence in which only self-volition operates, not others' volition. Friend, there is an individual existence in which only others' volition operates, not self-volition. Friend, there is an individual existence in which both self-volition and others' volition operate. Friend, there is an individual existence in which neither self-volition nor others' volition operate.

313. "Four purifications of offerings. Friends, there is an offering that is purified by the giver, not by the recipient. Friends, there is an offering that is purified by the recipient, not by the giver. Friends, there is an offering that is purified neither by the giver nor by the recipient. Friends, there is an offering that is purified both by the giver and by the recipient.

"Four means of sustaining a favorable relationship - giving, kindly speech, beneficial conduct, impartiality.

"Four ignoble expressions - false speech, divisive speech, harsh speech, idle chatter.

"Four noble expressions - abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter.

"There are four more ignoble expressions - claiming to have seen what has not been seen, claiming to have heard what has not been heard, claiming to have sensed what has not been sensed, claiming to have cognized what has not been cognized.

"There are four more noble expressions - claiming not to have seen what has not been seen, claiming not to have heard what has not been heard, claiming not to have sensed what has not been sensed, claiming not to have cognized what has not been cognized.

"There are four more ignoble expressions - claiming not to have seen what has been seen, claiming not to have heard what has been heard, claiming not to have sensed what has been sensed, claiming not to have cognized what has been cognized.

"There are four more noble expressions - claiming to have seen what has been seen, claiming to have heard what has been heard, claiming to have sensed what has been sensed, claiming to have cognized what has been cognized.

314. "Four individuals. Here, friend, a certain individual torments themselves, pursuing the practice of self-torment. Here, friend, a certain individual torments others, pursuing the practice of tormenting others. Here, friend, a certain individual torments both themselves and others, pursuing the practice of tormenting both themselves and others. Here, friend, 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.

"There are four other individuals. Here, friend, a certain individual is practising for their own welfare but not for the welfare of others. Here, friend, a certain individual is practising for the welfare of others but not for their own welfare. Here, friend, a certain individual is practising neither for their own welfare nor for the welfare of others. Here, friend, a certain individual is practising both for their own welfare and for the welfare of others.

"There are four other individuals - darkness with darkness as destination, darkness with light as destination, light with darkness as destination, light with light as destination.

"There are four other individuals - the immovable ascetic, the lotus ascetic, the white lotus ascetic, and the most refined among ascetics.

"These, friends, are the four things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

First recitation section is completed.

The Group of Five

315. "Friends, there are five things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. What are the five?

"The five aggregates. The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, the aggregate of consciousness.

"The five aggregates of clinging. The aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness.

The five cords of sensual pleasure. 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.

"Five destinations - hell, animal realm, domain of ghosts, human beings, deities.

"Five kinds of selfishness - selfishness regarding dwellings, selfishness regarding families, selfishness regarding gains, selfishness regarding praise, selfishness regarding the Teaching.

"Five hindrances - 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.

The five lower fetters - identity view, doubt, grasping at rules and observances, sensual desire, ill will.

The five higher fetters - lust for form, lust for the formless, conceit, restlessness, ignorance.

"The five training rules - abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from intoxicating drinks and drugs causing heedlessness.

316. "Five impossible states. Friends, 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 in the manner 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.

"Five disasters - disaster of relatives, disaster of wealth, disaster of illness, disaster of virtuous behaviour, disaster of views. Friend, beings are not reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death, because of disaster of relatives, disaster of wealth, or disaster of illness. Friend, beings are reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death, because of disaster of virtuous behaviour or disaster of views.

"Five accomplishments - accomplishment in relatives, accomplishment in wealth, accomplishment in health, accomplishment in virtuous behaviour, accomplishment in view. Friend, beings are not reborn in a good destination, in a heavenly world, with the breaking up of the body, after death, because of accomplishment in relatives, accomplishment in wealth, or accomplishment in health. Friend, beings are reborn in a good destination, in a heavenly world, with the breaking up of the body, after death, because of accomplishment in virtuous behaviour or accomplishment in view.

There are five dangers for one who is immoral, who has failed in virtuous behaviour. Here, friend, one who is immoral, who has failed in virtuous behaviour, encounters great loss of wealth due to heedlessness. This is the first danger for one who is immoral, who has failed in virtuous behaviour. And furthermore, friend, for one who is immoral, who has failed in virtuous behaviour, an evil reputation spreads. This is the second danger for one who is immoral, who has failed in virtuous behaviour. And furthermore, friend, when one who is immoral, who has failed in virtuous behaviour approaches any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - one approaches without confidence, abashed. This is the third danger for one who is immoral, who has failed in virtuous behaviour. And furthermore, friend, one who is immoral, who has failed in virtuous behaviour, dies in a state of confusion. This is the fourth danger for one who is immoral, who has failed in virtuous behaviour. And furthermore, friend, one who is immoral, who has failed in virtuous behaviour, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. This is the fifth danger for one who is immoral, who has failed in virtuous behaviour.

"There are five benefits for one who is virtuous, who has accomplished virtue. Here, friend, one who is virtuous, accomplished in virtue, through diligence acquires a great mass of wealth. This is the first benefit for one who is virtuous, who has accomplished virtue. And furthermore, friend, for one who is virtuous, accomplished in virtue, a good reputation spreads. This is the second benefit for one who is virtuous, who has accomplished virtue. And furthermore, friend, one who is virtuous, accomplished in virtue, when approaching any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - approaches confidently, not abashed. This is the third benefit for one who is virtuous, who has accomplished virtue. And furthermore, friend, one who is virtuous, accomplished in virtue, dies unconfused. This is the fourth benefit for one who is virtuous, who has accomplished virtue. And furthermore, friend, one who is virtuous, accomplished in virtue, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. This is the fifth benefit for one who is virtuous, who has accomplished virtue.

Friend, a monk who wishes to admonish another should establish five qualities internally before admonishing the other. I shall speak at the right time, not at the wrong time; I shall speak about what is, not about what is not; I shall speak gently, not harshly; I shall speak about what is beneficial, not about what is harmful; I shall speak with a mind of friendliness, not with inner hatred. Friend, a monk who wishes to admonish another should establish these five qualities internally before admonishing the other.

317. The five factors for striving. Here, friends, 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.

318. "The five Pure Abodes - Aviha, Atappa, Sudassa, Sudassi, Akaniṭṭha.

"The five non-returners - one who attains final Nibbāna in the interval, one who attains final Nibbāna upon landing, one who attains final Nibbāna without formations, one who attains final Nibbāna with formations, one who goes upstream to the Akaniṭṭha realm.

319. Five kinds of mental barrenness. Here, friend, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher. When, friend, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the first mental barrenness. Furthermore, friend, a monk is doubtful, perplexed about the Teaching... etc... is doubtful, perplexed about the Community... is doubtful, perplexed about the training... is angry and displeased with his fellow monks, with a resentful heart, hardened. When, friend, a monk is angry and displeased with his fellow monks, with a resentful heart, hardened, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving, this is the fifth mental barrenness.

320. The five mental shackles. Here, friend, a monk is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving. When, friend, a monk is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of passion, not devoid of craving, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving. This is the first mental shackle. Furthermore, friend, a monk is not devoid of lust for the body... etc... not devoid of lust for form... etc... furthermore, friend, a monk, having eaten as much as his belly can hold, lives devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness... etc... furthermore, friend, a monk lives the holy life aspiring to a certain order of deities, thinking: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva.' When, friend, a monk lives the holy life aspiring to a certain order of deities, thinking: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva,' his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving. This is the fifth mental shackle.

The five faculties - the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.

Another five faculties - the pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty.

Another five faculties - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

321. "The five elements of escape. Here, friend, when a monk attends to sensual pleasures, his mind does not launch out onto sensual pleasures, does not become confident, does not become steady, is not liberated. But when he attends to renunciation, his mind launches out onto renunciation, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from sensual pleasures. He is freed from those taints, vexations and fevers that arise with sensual pleasures as condition, and he does not feel that feeling. This is declared to be the escape from sensual pleasures.

"Furthermore, friend, when a monk attends to ill will, his mind does not launch out onto ill will, does not become confident, does not become steady, is not liberated. But when he attends to non-ill will, his mind launches out onto non-ill will, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from ill will. He is freed from those taints, vexations and fevers that arise with ill will as condition, and he does not feel that feeling. This is declared to be the escape from ill will.

"Furthermore, friend, when a monk attends to harming, his mind does not launch out onto harming, does not become confident, does not become steady, is not liberated. But when he attends to non-harming, his mind launches out onto non-harming, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from harming. He is freed from those taints, vexations and fevers that arise with harming as condition, and he does not feel that feeling. This is declared to be the escape from harming.

"Furthermore, friend, when a monk attends to forms, his mind does not launch out onto forms, does not become confident, does not become steady, is not liberated. But when he attends to the formless, his mind launches out onto the formless, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from forms. He is freed from those taints, vexations and fevers that arise with form as condition, and he does not feel that feeling. This is declared to be the escape from forms.

"Furthermore, friend, when a monk attends to identity, his mind does not launch out onto identity, does not become confident, does not become steady, is not liberated. But when he attends to the cessation of identity, his mind launches out onto the cessation of identity, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from identity. He is freed from those taints, vexations and fevers that arise with identity as condition, and he does not feel that feeling. This is declared to be the escape from identity.

322. Five bases of liberation. Here, friend, a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk. In whatever way, friend, the teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, in that way he experiences both the meaning and the Teaching. In one who experiences the meaning and the Teaching, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is the first base of liberation.

Furthermore, friend, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, but rather he teaches the Teaching to others in detail as he has heard it and learned it...etc... but rather he recites in detail the Teaching as he has heard it and learned it...etc... but rather he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it...etc... but rather he has well grasped, well attended to, well remembered, and well penetrated with wisdom some sign of concentration. In whatever way, friend, a monk has well grasped, well attended to, well remembered, and well penetrated with wisdom some sign of concentration, in that way he experiences both the meaning and the Teaching. In one who experiences the meaning and the Teaching, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is the fifth base for liberation.

"Five perceptions that ripen in liberation - perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion.

"These, friends, are the five things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

Six

323. "Friends, there are six things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. What six?

"The six internal sense bases - eye-base, ear-base, nose-base, tongue-base, body-base, mind-base.

"Six external sense bases - form-base, sound-base, odour-base, taste-base, tactile-base, mind-object-base.

"Six classes of consciousness - eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.

"Six classes of contact - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.

"Six classes of feeling - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.

"Six classes of perception - perception of form, perception of sound, perception of odour, perception of taste, perception of tactile object, perception of mental phenomena.

"Six classes of volition - volition regarding form, volition regarding sound, volition regarding odour, volition regarding taste, volition regarding tactile objects, volition regarding mind-objects.

"Six classes of craving - craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mind-objects.

324. Six kinds of irreverence. Here, friend, a monk dwells without reverence and deference towards the Teacher; dwells without reverence and deference towards the Teaching; dwells without reverence and deference towards the Community; dwells without reverence and deference towards the training; dwells without reverence and deference towards diligence; dwells without reverence and deference towards hospitality.

Six kinds of reverence. Here, friend, a monk dwells with reverence and deference towards the Teacher; with reverence and deference towards the Teaching; with reverence and deference towards the Community; with reverence and deference towards the training; with reverence and deference towards diligence; with reverence and deference towards hospitality.

Six kinds of mental exploration accompanied by joy. When seeing a form with the eye, one mentally explores that form which is a basis for joy; 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, one mentally explores that mental phenomenon which is a basis for joy.

Six mental explorations of displeasure. When seeing a form with the eye, one mentally explores that form which is a basis for displeasure...etc... When cognizing a mental phenomenon with the mind, one mentally explores that mental phenomenon which is a basis for displeasure.

Six mental explorations of equanimity. When seeing a form with the eye, one mentally explores that form which is a basis for equanimity...etc... When cognizing a mental phenomenon with the mind, one mentally explores that mental phenomenon which is a basis for equanimity.

Six principles of cordiality. Here, friend, a monk maintains bodily acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, friend, a monk maintains verbal acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality...etc... conducing to unity.

Furthermore, friend, a monk maintains mental acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality...etc... conducing to unity.

"Furthermore, friend, a monk shares with his virtuous fellow monks whatever righteous gains he receives, even the contents of his alms bowl, and uses them in common. This too is a principle conducive to cordiality...etc... conducing to unity.

"Furthermore, friend, a monk lives in accordance with his fellow monks, both openly and in private, in virtues that are unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, untarnished, and conducive to concentration. This too is a principle conducive to cordiality...etc... conducing to unity.

"Furthermore, friend, a monk lives in accordance with his fellow monks, both openly and in private, in that noble and emancipating view which leads one who acts accordingly to the complete destruction of suffering. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

325. Six roots of dispute. Here, friend, a monk is prone to anger and resentful. When, friend, a monk is prone to anger and resentful, he dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training. When, friend, a monk dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training, he creates dispute in the Community. Whatever dispute there is, it is for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of deities and human beings. If, friends, you should see such a root of dispute either in yourselves or externally, Then, friends, you should strive for the abandoning of that evil root of dispute. If, friends, you should not see such a root of dispute either in yourselves or externally, Then, friends, you should practise for the future non-arising of that evil root of dispute. Thus there comes to be the abandoning of that evil root of dispute. Thus there comes to be the future non-arising of that evil root of dispute.

"Furthermore, friend, a monk is contemptuous and insolent... etc... is envious and miserly... etc... is crafty and deceitful... has evil desires and wrong views... holds firmly to his own views, holds on tenaciously, and is difficult to release... etc... When, friend, a monk holds firmly to his own views, holds on tenaciously, and is difficult to release, he dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training. When, friend, a monk dwells without reverence and deference towards the Teacher, dwells without reverence and deference towards the Teaching, dwells without reverence and deference towards the Community, and is not one who fulfils the training, he creates dispute in the Community. Whatever dispute there is, it is for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of deities and human beings. If, friends, you should see such a root of dispute either in yourselves or externally, Then, friends, you should strive for the abandoning of that evil root of dispute. If, friends, you should not see such a root of dispute either in yourselves or externally, Then, friends, you should practise for the future non-arising of that evil root of dispute. Thus there comes to be the abandoning of that evil root of dispute. Thus there comes to be the future non-arising of that evil root of dispute.

"Six elements - the earth element, the water element, the fire element, the air element, the space element, the consciousness element.

326. Six elements of escape. Here, friends, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through friendliness, yet ill will still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through friendliness has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, ill will could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from ill will, namely, liberation of mind through friendliness.'

"Here again, friends, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through compassion. Yet harming still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through compassion has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, harming could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from harming, namely, liberation of mind through compassion.'

"Here again, friends, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through altruistic joy. Yet discontent still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through altruistic joy has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, discontent could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from discontent, namely, liberation of mind through altruistic joy.'

"Here again, friends, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through equanimity. Yet lust still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through equanimity has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, lust could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from lust, namely, liberation of mind through equanimity.'

"Here again, friends, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the signless liberation of mind. Yet my consciousness still follows after signs.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when the signless liberation of mind has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, consciousness would still follow after signs. There is no such possibility. For this, friend, is the escape from all signs, namely, the signless liberation of mind.'

"Here again, friends, a monk might say: 'The conceit "I am" has vanished in me, I do not regard "This I am," yet the dart of doubt and bewilderment still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when the conceit "I am" has vanished and one does not regard "This I am," the dart of doubt and bewilderment could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from the dart of doubt and bewilderment, namely, the uprooting of the conceit "I am."'

327. "Six unsurpassed things - unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection.

"Six bases of recollection - recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of virtue, recollection of generosity, recollection of deities.

328. "Six constant dwellings. Here, friend, when seeing a form with the eye, a monk is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... When cognizing a mental phenomenon with the mind, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending.

329. "The Six Classes of Generation. Here, friend, one born into the dark class generates a dark state. Here, friend, one born into the dark class generates a bright state. Here, friend, one born into the dark class generates Nibbāna, which is neither dark nor bright. Here, friend, one born into the bright class generates a bright state. Here, friend, one born into the bright class generates a dark state. Here, friend, one born into the bright class generates Nibbāna, which is neither dark nor bright.

"The Six Perceptions Leading to Penetration: perception of impermanence in what is impermanent, perception of suffering in what is suffering, perception of non-self, perception of abandoning, perception of dispassion, perception of cessation.

"These, friends, are the six things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

The Book of the Sevens

330. "Friends, there are seven things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. Which seven?

"The seven noble treasures - the wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, the wealth of wisdom.

"The seven enlightenment factors - the mindfulness enlightenment factor, the investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor.

"Seven requisites of concentration - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness.

"Seven wrong qualities - Here, friend, a monk is without faith, is shameless, is without fear of wrongdoing, has little learning, is lazy, is unmindful, and lacks wisdom.

"Seven good qualities - Here, friends, a monk has faith, has moral shame, has fear of wrongdoing, is learned, has aroused energy, has established mindfulness, and has wisdom.

Seven qualities of a superior person - Here, friend, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the right time, knows the assembly, and knows the individual.

331. "Seven grounds for commendation. Here, friend, a monk has keen desire for undertaking the training, and in the future maintains unwaning devotion for undertaking the training. He has keen desire for reflecting on the Teaching, and in the future maintains unwaning devotion for reflecting on the Teaching. He has keen desire for the removal of desires, and in the future maintains unwaning devotion for the removal of desires. He has keen desire for seclusion, and in the future maintains unwaning devotion for seclusion. He has keen desire for arousing energy, and in the future maintains unwaning devotion for arousing energy. He has keen desire for mindfulness and discretion, and in the future maintains unwaning devotion for mindfulness and discretion. He has keen desire for penetration of views, and in the future maintains unwaning devotion for penetration of views.

"Seven perceptions - perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation.

"Seven powers - the power of faith, the power of energy, the power of moral shame, the power of fear of wrongdoing, the power of mindfulness, the power of concentration, the power of wisdom.

332. Seven stations for consciousness. Friend, there are beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first station for consciousness.

Friend, there are beings with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second station for consciousness.

There are beings, friend, with unity of body but diversity of perception, such as the Ābhassara deities. This is the third station for consciousness.

Friend, there are beings with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth station for consciousness.

"There are beings, friend, who, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' belong to the base of the infinity of space. This is the fifth station for consciousness.

"There are beings, friend, who, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' belong to the base of infinite consciousness. This is the sixth station for consciousness.

"There are beings, friend, who, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' belong to the base of nothingness. This is the seventh station for consciousness.

"Seven individuals worthy of offerings - 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.

"Seven underlying tendencies - The underlying tendencies to sensual lust, aversion, views, doubt, conceit, lust for existence, and ignorance.

"Seven fetters - the fetter of attraction, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of lust for existence, and the fetter of ignorance.

"Seven ways of settling litigation - For the stilling and subsiding of any litigation that has arisen, these should be given: a face-to-face verdict, a verdict of mindfulness, a verdict of past insanity, acting in accordance with what is admitted, a decision by majority, a verdict of aggravated misconduct, and covering over with grass.

"These, friends, are the seven things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

The second recitation section is concluded.

The Eight

333. "Friends, there are eight things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. What are the eight?

"Eight wrongnesses - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.

"Eight rightnesses - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Eight individuals worthy of offerings - a stream-enterer, one practising for the realization of the fruit of stream-entry; a once-returner, one practising for the realization of the fruit of once-return; a non-returner, one practising for the realization of the fruit of non-return; an arahant, one practising for the realization of the fruit of arahantship.

334. Eight grounds for laziness. Here, friend, a monk has work to do. He thinks thus: 'I will have work to do, and when doing the work my body will become tired. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This is the first ground for laziness.

Furthermore, friend, a monk has done some work. He thinks thus: 'I have done some work, and when doing the work my body became tired. Well then, I shall lie down!' He lies down and does not arouse energy... etc... This is the second basis for laziness.

"Furthermore, friend, a monk has a path to travel. He thinks thus: 'I will have a path to travel, and when travelling the path my body will become tired. Well then, I shall lie down!' He lies down and does not arouse energy... This is the third basis for laziness.

"Furthermore, friend, a monk has travelled a path. He thinks thus: 'I have travelled a path, and when travelling the path my body became tired. Well then, I shall lie down!' He lies down and does not arouse energy... This is the fourth basis for laziness.

"Furthermore, friend, a monk, walking for alms in a village or town, does not obtain his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I did not obtain my fill of inferior or superior food, and my body is tired and unfit for work. Well then, I shall lie down!' He lies down and does not arouse energy... this is the fifth ground for laziness.

"Furthermore, friend, a monk, walking for alms in a village or town, obtains his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I obtained my fill of inferior or superior food, and my body is heavy and unfit for work, as if weighted down with beans. Well then, I shall lie down!' He lies down and does not arouse energy... This is the sixth basis of laziness.

"Furthermore, friend, a monk has a slight affliction. He thinks thus: 'A slight affliction has arisen in me; There is reason to lie down. Well then, I shall lie down!' He lies down and does not arouse energy... This is the seventh ground for laziness.

"Furthermore, friend, a monk has recovered from illness, having recently risen from illness. He thinks thus: 'Having recovered from illness, soon after rising from illness, my body is weak and unfit for work. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This is the eighth basis for laziness.

335. Eight grounds for arousal. Here, friend, a monk has work to do. He thinks thus: 'I will have work to do, and when doing the work it will not be easy to attend to the Teaching of the Buddhas. Well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This is the first ground for arousal.

Furthermore, friend, a monk has done some work. He thinks thus: 'I have done some work, and when doing the work I was not able to attend to the Teaching of the Buddhas. Well then, I shall arouse energy...etc... he arouses energy... This is the second ground for arousing energy.

"Furthermore, friend, a monk has a path to travel. He thinks thus: 'I will have a path to travel, and when travelling the path it will not be easy to attend to the Teaching of the Buddhas. Well then, I shall arouse energy...etc... he arouses energy... This is the third ground for arousal.

"Furthermore, friend, a monk has travelled a path. He thinks thus: 'I have travelled a path, and when travelling the path I was not able to attend to the Teaching of the Buddhas. Well then, I shall arouse energy...etc... he arouses energy... This is the fourth ground for arousal.

"Furthermore, friend, a monk, walking for alms in a village or town, does not obtain his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I did not obtain my fill of inferior or superior food, and my body is light and fit for work. Well then, I shall arouse energy...etc... he arouses energy... This is the fifth ground for arousal of energy.

"Furthermore, friend, a monk, walking for alms in a village or town, obtains his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I obtained my fill of inferior or superior food, and my body is strong and fit for work. Well then, I shall arouse energy...etc... he arouses energy... This is the sixth ground for arousal.

"Furthermore, friend, a monk has a slight affliction. He thinks thus: 'A slight affliction has arisen in me, and there is the possibility that my affliction might increase. Well then, I shall arouse energy...etc... he arouses energy... This is the seventh ground for arousal of energy.

"Furthermore, friend, a monk has recovered from illness, having recently risen from illness. He thinks thus: 'Having recovered from illness, soon after rising from illness, there is the possibility that my affliction might return. Well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This is the eighth ground for arousing energy.

336. Eight grounds for giving. One gives out of annoyance, one gives out of fear, one gives thinking 'they gave to me', one gives thinking 'they will give to me', one gives thinking 'giving is good', one gives thinking 'I cook, these do not cook, it is not proper for me who cooks not to give to those who do not cook', one gives thinking 'by giving this gift a good reputation will spread about me'. One gives for the purpose of adorning and equipping the mind.

337. Eight kinds of rebirth through giving. Here, friend, someone gives a gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. He gives expecting something in return. He sees nobles of great wealth, brahmins of great wealth, or householders of great wealth, endowed and furnished with the five cords of sensual pleasure, enjoying themselves. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of nobles of great wealth, brahmins of great wealth, or householders of great wealth!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. But I say this is for one who is virtuous, not for one who is immoral. Friend, the mental wish of one who is virtuous succeeds because of its purity.

Furthermore, friend, here someone gives a gift to an ascetic or brahmin - food, drink... etc... beds, lodging, and lamps. He gives expecting something in return. He has heard: 'The Four Great Kings deities are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Four Great Kings deities!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. But I say this is for one who is virtuous, not for one who is immoral. Friend, the mental wish of one who is virtuous succeeds because of its purity.

Furthermore, friend, here someone gives a gift to an ascetic or brahmin - food, drink... etc... beds, lodging, and lamps. He gives expecting something in return. He has heard: 'The Tāvatiṃsa deities... etc... The Yāma deities... etc... The Tusita deities... etc... The Nimmānarati deities... etc... The Paranimmitavasavatti deities are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Paranimmitavasavatti deities!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. But I say this is for one who is virtuous, not for one who is immoral. Friend, the mental wish of one who is virtuous succeeds because of its purity.

Furthermore, friend, here someone gives a gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. He gives expecting something in return. He has heard: 'The Brahmakāyika deities are long-lived, beautiful, and abounding in happiness.' He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Brahmakāyika deities!' He sets his mind on that, resolves his mind on that, develops his mind on that. His mind, being released onto what is inferior and undeveloped further, leads to rebirth there. But I say this is for one who is virtuous, not for one who is immoral; for one without lust, not for one with lust. Friend, the mental wish of one who is virtuous succeeds because of being without lust.

Eight assemblies - an assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the Four Great Kings, an assembly of the Thirty-Three gods, an assembly of Māra, an assembly of Brahmā.

"Eight worldly conditions - gain and loss, fame and obscurity, blame and praise, and happiness and suffering.

338. "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. 'Having overcome them, I know and see' - one has this perception. 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.

339. 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.

"These, friends, are the eight things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

Nine

340. "Friends, there are nine things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One; Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. What nine?

"Nine grounds for resentment. 'They did me harm' - one harbours resentment; 'They are doing me harm' - one harbours resentment; 'They will do me harm' - one harbours resentment; 'They did harm to one who is dear and agreeable to me' - one harbours resentment... etc... 'They are doing harm' - one harbours resentment... etc... 'They will do harm' - one harbours resentment; 'They did good to one who is disliked and disagreeable to me' - one harbours resentment... etc... 'They are doing good' - one harbours resentment... etc... 'They will do good' - one harbours resentment.

Nine ways of removing resentment. 'They did me harm, how could it be possible here?' - one removes resentment; 'They are doing me harm, how could it be possible here?' - one removes resentment; 'They will do me harm, how could it be possible here?' - one removes resentment; 'They did harm to one who is dear and agreeable to me... etc... They are doing harm... etc... They will do harm, how could it be possible here?' - one removes resentment; 'They did good to one who is disliked and disagreeable to me... etc... They are doing good... etc... They will do good, how could it be possible here?' - one removes resentment.

341. Nine abodes of beings. Friend, there are beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first abode of beings.

Friend, there are beings with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second abode of beings.

Friend, there are beings with unity of body but diversity of perception, such as the Ābhassara deities. This is the third abode of beings.

Friend, there are beings with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth abode of beings.

"Friends, there are beings who are non-percipient, non-experiencing, such as the non-percipient deities." This is the fifth abode of beings.

"There are beings, friend, who, with the complete transcendence of the base of nothingness, belong to the base of neither-perception-nor-non-perception. This is the ninth abode of beings.

342. "There are nine inopportune moments, unseasonable for living the holy life. Here, friends, a Truth Finder appears in the world, an Arahant, perfectly enlightened, and the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One. But this person has been reborn in hell. This is the first inopportune moment, unseasonable for living the holy life.

"Furthermore, friends, a Truth Finder appears in the world, an Arahant, perfectly enlightened, and the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One. This person is reborn in the animal realm. This is the second inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... is reborn in the domain of ghosts. This is the third inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... I have been reborn in the company of asuras. This is the fourth inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... one is reborn in a certain order of long-lived deities. This is the fifth inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... One is reborn in a border region among ignorant barbarians, where there is no access for monks, nuns, male lay followers and female lay followers. This is the sixth inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... One is reborn in the middle countries. And one has wrong view, with distorted vision: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This is the seventh inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... One is reborn in the middle countries. And one is unwise, stupid, dull-witted, unable to understand the meaning of what is well-spoken and ill-spoken. This is the eighth inopportune moment, unseasonable for living the holy life.

Furthermore, friends, a Truth Finder has not appeared in the world, an Arahant, perfectly enlightened, and the Teaching is not taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One. And this person is reborn in the middle countries, and is wise, not stupid, not dull-witted, able to understand the meaning of what is well-spoken and ill-spoken. This is the ninth inopportune moment, unseasonable for living the holy life.

343. "Nine progressive dwellings. Here, friend, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination... 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... etc... enters and dwells in the fourth meditative absorption. With the complete transcendence of perceptions of form... etc... enters and dwells in the base of the infinity of space. With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of infinite consciousness. With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the base of nothingness. With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception; With the complete transcendence of the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling.

344. "Nine progressive cessations. For one who has attained the first meditative absorption, perception of sensual pleasures has ceased. For one who has attained the second meditative absorption, applied and sustained thought have ceased. For one who has attained the third meditative absorption, rapture has ceased. For one who has attained the fourth meditative absorption, in-breathing and out-breathing have ceased. For one who has attained the base of the infinity of space, perception of form has ceased. For one who has attained the base of the infinity of consciousness, perception of the base of the infinity of space has ceased. For one who has attained the base of nothingness, perception of the base of the infinity of consciousness has ceased. For one who has attained the base of neither-perception-nor-non-perception, perception of the base of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased.

"These, friends, are the nine things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans.

The Group of Ten

345. "Friends, there are ten things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together... etc... for the good, welfare, and happiness of deities and humans. What are the ten?

"Ten things that provide protection. Here, friend, a monk is virtuous. He dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, he trains in the training rules he has undertaken. That a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This too is a state that makes for protection.

Furthermore, friend, a monk is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view, friend, a monk is learned... etc... well penetrated by view. This too is a state that makes for protection.

Furthermore, friend, a monk has good friends, good companions, good associates. Friend, when a monk has good friends, good companions, good associates. This too is a state that makes for protection.

Furthermore, friend, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully. Friend, when a monk is easy to admonish... etc... taking instruction respectfully. This too is a state that makes for protection.

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

"Furthermore, friend, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline. Friend, that a monk loves the Teaching... etc... finds great joy. This too is a state that makes for protection.

"Furthermore, friend, a monk is content with whatever kind of robes, almsfood, lodging, and medicinal requisites. Friend, that a monk is content... etc... requisites. This too is a state that makes for protection.

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

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

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

346. 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.

347. "Ten unwholesome courses of action - destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view.

"Ten wholesome courses of action - abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter, non-covetousness, non-ill will, right view.

348. Ten noble abidings. Here, friends, a monk has abandoned five factors, is endowed with six factors, has one guard, has four supports, has rejected individual truths, has thoroughly given up searching, has pure intention, has tranquillized bodily formations, has well-liberated mind, has well-liberated wisdom.

And how, friends, has a monk abandoned five factors? Here, friends, a monk has abandoned sensual desire, has abandoned ill will, has abandoned sloth and torpor, has abandoned restlessness and worry, has abandoned doubt. This, friends, is how a monk has abandoned five factors.

And how, friends, is a monk endowed with six factors? Here, friend, when seeing a form with the eye, a monk is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... When cognizing a mental phenomenon with the mind, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. This, friends, is how a monk is endowed with six factors.

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

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

"And how, friends, is a monk one who has rejected individual truths? Here, friends, whatever individual truths of various ascetics and brahmins there are, all of them are rejected, eliminated, abandoned, vomited, freed from, given up, and relinquished by the monk. This, friends, is how a monk is one who has rejected individual truths.

"And how, friends, is a monk one whose search is completely ended? Here, friends, a monk has abandoned the search for sensual pleasures, abandoned the search for existence, and the search for the holy life has been tranquillized. This, friends, is how a monk is one whose search is completely ended.

"And how, friends, is a monk one whose intentions are untroubled? Here, friends, a monk has abandoned sensual intention, has abandoned the intention of ill will, has abandoned the intention of harmfulness. This, friends, is how a monk is one whose intentions are untroubled.

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

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

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

Ten qualities of one beyond training - the trainee's right view, the trainee's right intention, the trainee's right speech, the trainee's right action, the trainee's right livelihood, the trainee's right effort, the trainee's right mindfulness, the trainee's right concentration, the trainee's right knowledge, the trainee's right liberation.

"These, friends, are the ten things rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Therefore we should all recite it together without dispute, so that this holy life may endure and continue for a long time, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of deities and humans."

349. Then the Blessed One, having risen, addressed the Venerable Sāriputta - "Good, good, Sāriputta, you have well spoken the method of recitation to the monks." This is what the Venerable Sāriputta said, and the Teacher approved. Those monks delighted in what the Venerable Sāriputta had said.

The Recitation Discourse is concluded as the tenth.

11. The Discourse Enumerating Categories up to Ten

350. 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, about five hundred monks. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"I shall speak of the Teaching in groups of ten, for the attainment of Nibbāna;

For making an end of suffering, the release from all knots."

One Thing

351. "Friends, one thing is of great benefit, one thing is to be developed, one thing is to be fully understood, one thing is to be abandoned, one thing partakes of deterioration, one thing partakes of distinction, one thing is difficult to penetrate, one thing is to be made to arise, one thing is to be directly known, one thing is to be realised.

"What one thing is of great benefit? Diligence in wholesome states. This is the one thing of great benefit.

"What one thing is to be developed? Mindfulness of the body accompanied by pleasure. This is the one thing to be developed.

"What one thing is to be fully understood? Contact is tainted and subject to clinging. This is the one thing to be fully understood.

"What one thing is to be abandoned? The conceit "I am". This is the one thing to be abandoned.

"What one thing partakes of deterioration? Unwise attention. This is the one thing that partakes of deterioration.

"What one thing partakes of distinction? Careful attention. This is the one thing that partakes of distinction.

"What one thing is difficult to penetrate? Immediate mental concentration. This is the one thing difficult to penetrate.

"What one thing is to be made to arise? Unshakable knowledge. This is the one thing to be made to arise.

"What one thing is to be directly known? All beings are maintained by nutriment. This is the one thing to be directly known.

"What one thing is to be realised? Unshakable liberation of mind. This is the one thing to be realised.

"Thus these ten things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Two Things

352. "Two things are of great help, two things should be developed, two things should be fully understood, two things should be abandoned, two things partake of deterioration, two things partake of distinction, two things are difficult to penetrate, two things should be made to arise, two things should be directly known, two things should be realized.

"Which two things are of great help? Mindfulness and clear comprehension. These two things are of great help.

"Which two things should be developed? Serenity and insight. These two things should be developed.

"Which two things should be fully understood? Name and form. These two things should be fully understood.

"Which two things should be abandoned? Ignorance and craving for existence. These two things should be abandoned.

"Which two things partake of deterioration? Being difficult to correct and having evil friends. These two things partake of deterioration.

"Which two things partake of distinction? Being easy to correct and having good friends. These two things partake of distinction.

"Which two things are difficult to penetrate? The cause and condition for the defilement of beings, and the cause and condition for the purification of beings. These two things are difficult to penetrate.

"Which two things should be made to arise? Two kinds of knowledge - knowledge of destruction, knowledge of non-arising. These two things should be made to arise.

"Which two things should be directly known? Two elements - The conditioned element and the unconditioned element. These two things should be directly known.

"Which two things should be realized? True knowledge and liberation. These two things should be realized.

Thus these twenty things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Three Things

353. "Three things are very helpful, three things should be developed...etc... three things should be realized.

"Which three things are very helpful? Association with superior persons, hearing the true Teaching, practice in accordance with the Teaching. These three things are very helpful.

"Which three things should be developed? Three kinds of concentration - concentration with thought and examination, concentration without thought but with examination only, concentration without thought and examination. These three things should be developed.

"Which three things should be fully understood? Three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These three things should be fully understood.

"Which three things should be abandoned? Three cravings - craving for sensual pleasures, craving for existence, craving for non-existence. These three things should be abandoned.

"Which three things partake of deterioration? Three unwholesome roots - greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root. These three things partake of deterioration.

"Which three things partake of distinction? Three wholesome roots - non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root. These three things partake of distinction.

"Which three things are difficult to penetrate? Three elements of escape - This is the escape from sensual pleasures, namely renunciation; this is the escape from form, namely the formless; and for whatever has come to be, is conditioned and dependently arisen, cessation is its escape. These three things are difficult to penetrate.

"Which three things should be brought forth? Three kinds of knowledge - knowledge of the past, knowledge of the future, knowledge of the present. These three things should be brought forth.

"Which three things should be directly known? Three elements - the element of sensual pleasure, the element of form, the element of formlessness. These three things should be directly known.

"Which three things should be realized? Three true knowledges - knowledge of the recollection of past abodes is true knowledge, knowledge of the passing away and rebirth of beings is true knowledge, knowledge of the destruction of the taints is true knowledge. These three things should be realized.

Thus these thirty things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Four Things

354. "Four things are very helpful, four things should be developed...etc... four things should be realized.

"Which four things are very helpful? Four wheels - dwelling in a suitable place, association with superior persons, right self-determination, and merit done in the past. These four things are very helpful.

"Which four things should be developed? The four foundations of mindfulness - Here, friend, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc... In mind... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. These four things should be developed.

"Which four things should be fully understood? Four nutriments - Material food, whether gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth. These four things should be fully understood.

"Which four things should be abandoned? Four floods - The flood of sensual pleasure, the flood of existence, the flood of views, the flood of ignorance. These four things should be abandoned.

"Which four things partake of deterioration? Four bonds - the bond of sensual pleasure, the bond of existence, the bond of views, the bond of ignorance. These four things partake of deterioration.

"Which four things partake of distinction? Four releases from bonds - release from the bond of sensual pleasure, release from the bond of existence, release from the bond of views, release from the bond of ignorance. These four things partake of distinction.

"Which four things are difficult to penetrate? Four kinds of concentration - concentration partaking of deterioration, concentration partaking of stability, concentration partaking of distinction, concentration partaking of penetration. These four things are difficult to penetrate.

"Which four things should be brought about? Four kinds of knowledge - knowledge of phenomena, knowledge by inference, knowledge of others' minds, knowledge by convention. These four things should be brought about.

"Which four things should be directly known? The four noble truths - the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. These four things should be directly known.

"Which four things should be realized? The four fruits of the ascetic life - the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. These four things should be realized.

Thus these forty things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Five Things

355. "Five things are of great help...etc... five things are to be realised.

"What are the five things that are of great help? The five factors for striving - Here, friends, 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 five things are of great help.

"What are the five things to be developed? Five-factored right concentration - pervading with rapture, pervading with happiness, pervading with mind, pervading with light, and the sign of reviewing. These five things are to be developed.

"What are the five things to be fully understood? The five aggregates of clinging - the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. These five things are to be fully understood.

"What are the five things to be abandoned? Five hindrances - 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 five things are to be abandoned.

"What are the five things that partake of deterioration? Five kinds of mental barrenness - Here, friend, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher. When, friend, a monk is doubtful, perplexed, unresolved, and unconvinced about the Teacher, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving. This is the first mental barrenness. Furthermore, friend, a monk is doubtful, perplexed about the Teaching... etc... is doubtful, perplexed about the Community...etc... is doubtful, perplexed about the training...etc... is angry and displeased with his fellow monks, with a resentful heart, hardened. When, friend, a monk is angry and displeased with his fellow monks, with a resentful heart, hardened, his mind does not incline towards ardor, pursuit, perseverance, and striving. When his mind does not incline towards ardor, pursuit, perseverance, and striving. This is the fifth mental barrenness. These five things partake of deterioration.

What are the five things that partake of distinction? The five faculties - the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. These five things partake of distinction.

What are the five things difficult to penetrate? The five elements of escape - Here, friend, when a monk attends to sensual pleasures, his mind does not launch out onto sensual pleasures, does not become confident, does not become steady, is not liberated. But when he attends to renunciation, his mind launches out onto renunciation, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from sensual pleasures. He is freed from those taints, vexations and fevers that arise with sensual pleasures as condition. He does not feel that feeling. This is declared to be the escape from sensual pleasures.

"Furthermore, friend, when a monk attends to ill will, his mind does not launch out onto ill will, does not become confident, does not become steady, is not liberated. But when he attends to non-ill will, his mind launches out onto non-ill will, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from ill will. He is freed from those taints, vexations and fevers that arise with ill will as condition. He does not feel that feeling. This is declared to be the escape from ill will.

"Furthermore, friend, when a monk attends to harming, his mind does not launch out onto harming, does not become confident, does not become steady, is not liberated. But when he attends to non-harming, his mind launches out onto non-harming, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from harming. He is freed from those taints, vexations and fevers that arise with harming as condition. He does not feel that feeling. This is declared to be the escape from harming.

"Furthermore, friend, when a monk attends to forms, his mind does not launch out onto forms, does not become confident, does not become steady, is not liberated. But when he attends to the formless, his mind launches out onto the formless, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from forms. He is freed from those taints, vexations and fevers that arise with form as condition. He does not feel that feeling. This is declared to be the escape from forms.

"Furthermore, friend, when a monk attends to identity, his mind does not launch out onto identity, does not become confident, does not become steady, is not liberated. But when he attends to the cessation of identity, his mind launches out onto the cessation of identity, becomes confident, becomes steady, is liberated. His mind is well-gone, well-developed, well-emerged, well-liberated, detached from identity. He is freed from those taints, vexations and fevers that arise with identity as condition. He does not feel that feeling. This is declared to be the escape from identity. These five things are difficult to penetrate.

"What are the five things to be brought forth? The five-factored right concentration with knowledge - 'This concentration is pleasant in the present and results in pleasure in the future': thus personally does knowledge arise. 'This concentration is noble and unworldly': thus personally does knowledge arise. 'This concentration is not practised by base persons': thus personally does knowledge arise. 'This concentration is peaceful, sublime, gained through tranquillization, attained to unification, and is not maintained by forceful suppression': thus personally does knowledge arise. 'I enter this concentration mindfully and emerge from it mindfully': thus personally does knowledge arise. These five things are to be brought forth.

"What are the five things to be directly known? Five bases of liberation - Here, friend, a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk. In whatever way, friend, the teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, in that way he experiences both the meaning and the Teaching. In one who experiences the meaning and the Teaching, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is the first base of liberation.

Furthermore, friend, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, but rather he teaches the Teaching to others in detail as he has heard it and learned it; in whatever way, friend, the monk teaches the Teaching to others in detail as he has heard it and learned it. In that way he experiences both the meaning and the Teaching. In one who experiences the meaning and the Teaching, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is the second base of liberation.

Furthermore, friend, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, nor does he teach the Teaching to others in detail as he has heard it and learned it, nor does he recite in detail the Teaching as he has heard it and learned it. But rather he thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it. In whatever way, friend, a monk thinks and ponders with the mind and examines with the heart the Teaching as he has heard it and learned it, in that way he experiences both the meaning and the Teaching. In one who experiences the meaning and the Teaching, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is the fourth base of liberation.

Furthermore, friend, it is not that a teacher or a respected fellow monk in the holy life teaches the Teaching to a monk, nor does he teach the Teaching to others in detail as he has heard it and learned it, nor does he recite in detail the Teaching as he has heard it and learned it, nor does he think and ponder with the mind and examine with the heart the Teaching as he has heard it and learned it; but rather he has well grasped, well attended to, well remembered, and well penetrated with wisdom some sign of concentration. In whatever way, friend, a monk has well grasped, well attended to, well remembered, and well penetrated with wisdom some sign of concentration, in that way he experiences both the meaning and the Teaching. In one who experiences the meaning and the Teaching, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated. This is the fifth base for liberation. These five things are to be directly known.

"What are the five things to be realised? Five aggregates of the Teaching - the aggregate of virtuous behaviour, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation. These five things are to be realised.

Thus these fifty things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Six Things

356. "Six things are of great help...etc... six things are to be realized.

"What six things are of great help? Six principles of cordiality. Here, friend, a monk maintains bodily acts of friendliness towards his fellow monks both openly and in private. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

Furthermore, friend, a monk maintains verbal acts of friendliness...etc... conducing to unity.

Furthermore, friend, a monk maintains mental acts of friendliness...etc... conducing to unity.

Furthermore, friend, a monk shares with his virtuous fellow monks whatever righteous gains he receives, even the contents of his alms bowl, and uses them in common. This too is a principle conducive to cordiality...etc... conducing to unity.

"What six things should be developed? Six bases of recollection - recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of virtue, recollection of generosity, recollection of deities. These six things should be developed.

"What six things should be fully understood? The six internal sense bases - eye-base, ear-base, nose-base, tongue-base, body-base, mind-base. These six things should be fully understood.

"What six things should be abandoned? Six classes of craving - craving for forms, craving for sounds, craving for odours, craving for tastes, craving for tactile objects, craving for mind-objects. These six things should be abandoned.

"What six things partake of deterioration? Six kinds of irreverence - Here, friend, a monk dwells without reverence and deference towards the Teacher. Towards the Teaching...etc... Towards the Community... Towards the training... Towards diligence... dwells without reverence and deference towards hospitality. These six things partake of deterioration.

"What six things partake of distinction? Six kinds of reverence - Here, friend, a monk dwells with reverence and deference towards the Teacher, towards the Teaching... Towards the Community... Towards the training... Towards diligence... with reverence and deference towards hospitality. These six things partake of distinction.

"What six things are difficult to penetrate? Six elements of escape - Here, friends, a monk might say: 'I have developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken the liberation of mind through friendliness, yet ill will still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One. For it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when liberation of mind through friendliness has been developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, ill will could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from ill will, namely, liberation of mind through friendliness.'

"Here again, friends, a monk might say: 'I have developed, cultivated... the liberation of mind through altruistic joy. Yet discontent still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus...' For this, friend, is the escape from discontent, namely, liberation of mind through altruistic joy.'

"Here again, friends, a monk might say: 'I have developed, cultivated... the liberation of mind through equanimity. Yet lust still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus...' For this, friend, is the escape from lust, namely, liberation of mind through equanimity.'

"Here again, friends, a monk might say: 'I have developed, cultivated... the signless liberation of mind. Yet my consciousness still follows after signs.' He should be told: 'Do not speak thus, venerable sir, do not speak thus...' For this, friend, is the escape from all signs, namely, the signless liberation of mind.'

"Here again, friends, a monk might say: 'The conceit "I am" has vanished in me, I do not regard "This I am," yet the dart of doubt and bewilderment still obsesses my mind and persists.' He should be told: 'Do not speak thus, venerable sir, do not speak thus, do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not speak thus. It is impossible, friend, it cannot happen that when the conceit "I am" has vanished and one does not regard "This I am." The dart of doubt and bewilderment could still obsess the mind and persist. There is no such possibility. For this, friend, is the escape from the dart of doubt and bewilderment, namely, the uprooting of the conceit "I am."' These six things are difficult to penetrate.

"What six things should be brought forth? Six constant dwellings. Here, friend, when seeing a form with the eye, a monk is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. These six things should be brought forth.

"What six things should be directly known? Six unsurpassed things - unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection. These six things should be directly known.

"What six things are to be realized? The six direct knowledges - Here, friend, a monk exercises the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one. He appears and vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. he dives in and out of the earth as if it were water; He walks on water without breaking the surface as if it were earth. he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful; he exercises mastery with the body as far as the brahmā world.

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

"He understands the minds of other beings and other individuals, having encompassed them with his own mind: he understands a mind with lust as 'a mind with lust'... etc... he understands an unliberated mind as 'an unliberated mind'.

He recollects manifold past lives, that is: one birth... etc... Thus with aspects and terms he recollects manifold past lives.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions... etc...

With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. These six things are to be realized.

Thus these sixty things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Seven Things

357. "Seven things are of great help...etc... seven things are to be realized.

"Which seven things are of great help? The seven noble treasures - the wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, the wealth of wisdom. These seven things are of great help.

"Which seven things should be developed? Seven enlightenment factors - the mindfulness enlightenment factor, the investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor. These seven things should be developed.

"Which seven things should be fully understood? Seven stations for consciousness - Friend, there are beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first station for consciousness.

Friend, there are beings with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second station for consciousness.

Friend, there are beings with unity of body but diversity of perception, such as the Ābhassara deities. This is the third station for consciousness.

Friend, there are beings with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth station for consciousness.

"There are beings, friend, who, with the complete transcendence of perceptions of form... etc... aware that 'space is infinite,' belong to the base of the infinity of space. This is the fifth station for consciousness.

"Which seven things should be abandoned? Seven underlying tendencies - The underlying tendencies to sensual lust, aversion, views, doubt, conceit, lust for existence, and ignorance. These seven things should be abandoned.

"Which seven things partake of deterioration? Seven wrong qualities - Here, friend, a monk is without faith, is shameless, is without fear of wrongdoing, has little learning, is lazy, is unmindful, and lacks wisdom. These seven things partake of deterioration.

"Which seven things partake of distinction? Seven good qualities - Here, friends, a monk has faith, has moral shame, has fear of wrongdoing, is learned, has aroused energy, has established mindfulness, and has wisdom. These seven things partake of distinction.

"Which seven things are difficult to penetrate? Seven qualities of a superior person - Here, friend, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the right time, knows the assembly, and knows the individual. These seven things are difficult to penetrate.

"Which seven things should be brought forth? Seven perceptions - perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation. These seven things should be brought forth.

"Which seven things should be directly known? Seven grounds for commendation - Here, friend, a monk has keen desire for undertaking the training, and in the future maintains unwaning devotion for undertaking the training. He has keen desire for reflecting on the Teaching, and in the future maintains unwaning devotion for reflecting on the Teaching. He has keen desire for the removal of desires, and in the future maintains unwaning devotion for the removal of desires. He has keen desire for seclusion, and in the future maintains unwaning devotion for seclusion. He has keen desire for arousing energy, and in the future maintains unwaning devotion for arousing energy. He has keen desire for mindfulness and discretion, and in the future maintains unwaning devotion for mindfulness and discretion. He has keen desire for penetration of views, and in the future maintains unwaning devotion for penetration of views. These seven things should be directly known.

"Which seven things are to be realized? Seven powers of one whose taints are destroyed - Here, friend, for a monk whose taints are destroyed, all formations are well seen as they really are with right wisdom as impermanent. Friend, that for a monk whose taints are destroyed, all formations are well seen as they really are with right wisdom as impermanent, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.'

"Furthermore, friend, for a monk whose taints are destroyed, sensual pleasures are well seen as they really are with right wisdom as similar to a pit of burning coals. Friend... etc... 'My taints are destroyed.'

"Furthermore, friend, for a monk whose taints are destroyed, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, abides in seclusion, delights in renunciation, and has done with all states that are the basis for taints. Friend... etc... 'My taints are destroyed.'

"Furthermore, friend, for a monk whose taints are destroyed, the four foundations of mindfulness are developed and well developed. Friend... etc... 'My taints are destroyed.'

"Furthermore, friend, for a monk whose taints are destroyed, the five faculties are developed and well developed. Friend... etc... 'My taints are destroyed.'

"Furthermore, friend, for a monk whose taints are destroyed, the seven enlightenment factors are developed and well developed. Friend... etc... 'My taints are destroyed.'

"Furthermore, friend, for a monk whose taints are destroyed, the Noble Eightfold Path is developed and well developed. Friend, that for a monk whose taints are destroyed, the Noble Eightfold Path is developed and well developed, this is a power of a monk whose taints are destroyed, depending on which power a monk whose taints are destroyed declares the destruction of the taints - 'My taints are destroyed.' These seven things are to be realized.

Thus these seventy things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

First recitation section is completed.

Eight Things

358. "Eight things are of great help...etc... eight things are to be realized.

"What are the eight things that are of great help? Eight reasons, eight conditions conduce to obtaining, increasing, expanding, developing and fulfilling the wisdom fundamental to the holy life when it has not been obtained, and to its increase, expansion, development and fulfilment when it has been obtained. What are the eight? Here, friend, a monk dwells in dependence on the Teacher or a certain fellow monk worthy of esteem, towards whom he has established keen sense of shame and fear of wrongdoing, and for whom he has affection and reverence. This is the first reason, the first condition for obtaining the wisdom fundamental to the holy life when it has not been obtained. It conduces to its increase, expansion, development and fulfilment when it has been obtained.

"He dwells in dependence on that Teacher or a certain fellow monk worthy of esteem, towards whom he has established keen sense of shame and fear of wrongdoing, and for whom he has affection and reverence. From time to time he approaches them and asks and questions them: 'Venerable Sir, how is this? What is the meaning of this?' Those venerable ones reveal to him what has not been revealed, make clear what has not been made clear, and dispel his doubt about numerous doubtful points. This is the second reason, the second condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Having heard that Teaching, he accomplishes seclusion in two ways: Through seclusion of body and seclusion of mind. This is the third reason, the third condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Furthermore, friend, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken. This is the fourth reason, the fourth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Furthermore, friend, a monk is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. This is the fifth reason, the fifth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Furthermore, friend, a monk dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This is the sixth reason, the sixth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Furthermore, friend, a monk is mindful, possessed of supreme mindfulness and discretion. One who remembers and recollects what was done and said long ago. This is the seventh reason, the seventh condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained.

Furthermore, friend, a monk dwells contemplating the rise and fall in the five aggregates of clinging - 'Such is form, such is the origin of form, such is the disappearance of form; Such is feeling, such is the origin of feeling, such is the disappearance of feeling; Such is perception, such is the origin of perception, such is the disappearance of perception; Such is formations, such is the origin of formations, such is the disappearance of formations; Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' This is the eighth reason, the eighth condition for obtaining the wisdom fundamental to the holy life when it has not been obtained, and for its increase, expansion, development and fulfilment when it has been obtained. These eight things are of great help.

"What are the eight things to be developed? The Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. These eight things are to be developed.

"What are the eight things to be fully understood? Eight worldly conditions - gain and loss, fame and obscurity, blame and praise, and happiness and suffering. These eight things are to be fully understood.

"What are the eight things to be abandoned? Eight wrongnesses - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. These eight things are to be abandoned.

"What are the eight things pertaining to deterioration? Eight grounds for laziness. Here, friend, a monk has work to do. He thinks thus: 'I will have work to do, and when doing the work my body will become tired. Well then, I shall lie down!' He lies down and does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This is the first ground for laziness.

"Furthermore, friend, a monk has a slight affliction, and he thinks thus - 'A slight affliction has arisen in me, there is reason to lie down. Well then, I shall lie down!' He lies down...etc... This is the seventh ground for laziness.

"Furthermore, friend, a monk has recovered from illness, having recently risen from illness. He thinks thus: 'Having recovered from illness, soon after rising from illness. My body is weak and unfit for work. Well then, I shall lie down!' He lies down...etc... This is the eighth ground for laziness. These eight things pertain to deterioration.

"What are the eight things pertaining to distinction? Eight grounds for arousal. Here, friend, a monk has work to do. He thinks thus: 'I will have work to do, and when doing the work it will not be easy to attend to the Teaching of the Buddhas. Well then, I shall arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized!' He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. This is the first ground for arousal.

"Furthermore, friend, a monk, walking for alms in a village or town, does not obtain his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I did not obtain my fill of inferior or superior food, and my body is light and fit for work. Well then, I shall arouse energy...etc... This is the fifth ground for arousal of energy.

"Furthermore, friend, a monk, walking for alms in a village or town, obtains his fill of inferior or superior food. He thinks thus: 'Walking for alms in a village or town, I obtained my fill of inferior or superior food. And my body is strong and fit for work. Well then, I shall arouse energy...etc... This is the sixth ground for arousal.

"What are the eight things difficult to penetrate? Eight inopportune moments, unseasonable for living the holy life. Here, friends, a Truth Finder appears in the world, an Arahant, perfectly enlightened, and the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One. But this person has been reborn in hell. This is the first inopportune moment, unseasonable for living the holy life.

Furthermore, friends, a Truth Finder appears in the world, an Arahant, perfectly enlightened, and the Teaching is taught that leads to peace, to final Nibbāna, to enlightenment, proclaimed by the Fortunate One, but this person is reborn in the animal realm. This is the second inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... is reborn in the domain of ghosts. This is the third inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... one is reborn in a certain order of long-lived deities. This is the fourth inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... One is reborn in a border region among ignorant barbarians, where there is no access for monks, nuns, male lay followers and female lay followers. This is the fifth inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... And this person is reborn in the middle countries, and has wrong view, with distorted vision: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This is the sixth inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... And this person is reborn in the middle countries, and is unwise, stupid, dull-witted, unable to understand the meaning of what is well-spoken and ill-spoken. This is the seventh inopportune moment, unseasonable for living the holy life.

"And furthermore...etc... And this person is reborn in the middle countries, and is wise, not stupid, not dull-witted, able to understand the meaning of what is well-spoken and ill-spoken. This is the eighth inopportune moment, unseasonable for living the holy life. These eight things are difficult to penetrate.

"What are the eight things to be brought forth? Eight thoughts of a great person - This Teaching is for one of few wishes, not for one of many wishes. This Teaching is for the contented one, not for the discontented one. This Teaching is for the secluded one, not for one who delights in society. This Teaching is for one with aroused energy, not for the lazy one. This Teaching is for one with established mindfulness, not for one who is unmindful. This Teaching is for the concentrated one, not for the unconcentrated one. This Teaching is for one with wisdom, not for one with poor wisdom. This Teaching is for one without mental proliferation, not for one who delights in mental proliferation - these eight things are to be brought forth.

What are the eight things to be directly known? Eight bases for transcendence - One who perceives form internally sees limited forms externally, beautiful and ugly. 'Having overcome them, I know and see' - one has this perception. This is the first base for transcendence.

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

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

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

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

"What are the eight things to be realized? 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 the base of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the base of nothingness. This is the sixth deliverance.

With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh deliverance.

With the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth deliverance. These eight things are to be realized.

Thus these eighty things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Nine Things

359. "Nine things are of great help...etc... nine things are to be realized.

"What nine things are of great help? Nine things rooted in careful attention: in one who attends carefully, gladness arises; in one who is gladdened, rapture arises; in one whose mind is rapturous, the body becomes tranquil; one tranquil in body feels pleasure; in one who is happy, the mind becomes concentrated; in one whose mind is concentrated, one knows and sees things as they really are; knowing and seeing things as they really are, one becomes disenchanted; being disenchanted, lust fades away; through dispassion, one is liberated. These nine things are of great help.

"What nine things are to be developed? Nine factors for striving for purification - purification of virtue is a factor for striving for purification, purification of mind is a factor for striving for purification, purification of view is a factor for striving for purification, purification by overcoming perplexity is a factor for striving for purification, purification by knowledge and vision of what is path and not-path is a factor for striving for purification, purification by knowledge and vision of the way is a factor for striving for purification, purification by knowledge and vision is a factor for striving for purification, purification by wisdom is a factor for striving for purification, purification by liberation is a factor for striving for purification. These nine things are to be developed.

"What nine things are to be fully understood? Nine abodes of beings - Friend, there are beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first abode of beings.

Friend, there are beings with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second abode of beings.

Friend, there are beings with unity of body but diversity of perception, such as the Ābhassara deities. This is the third abode of beings.

Friend, there are beings with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth abode of beings.

"Friends, there are beings who are non-percipient, non-experiencing, such as the non-percipient deities." This is the fifth abode of beings.

"There are beings, friend, who, with the complete transcendence of the base of nothingness, belong to the base of neither-perception-nor-non-perception. This is the ninth abode of beings. These nine things are to be fully understood.

"What nine things are to be abandoned? Nine things rooted in craving - Dependent on craving there is quest; dependent on quest there is gain; dependent on gain there is judgement; dependent on judgement there is desire-and-lust; dependent on desire-and-lust there is clinging; dependent on clinging there is possession; dependent on possession there is selfishness; dependent on selfishness there is protecting; with protecting as condition, there arise taking up of sticks and weapons, conflicts, quarrels, disputes, arguments, divisive speech, false speech, and many other evil unwholesome states. These nine things are to be abandoned.

"What nine things partake of deterioration? Nine grounds for resentment - 'They did me harm' - one harbours resentment, 'They are doing me harm' - one harbours resentment, 'They will do me harm' - one harbours resentment; 'They did harm to one who is dear and agreeable to me' - one harbours resentment... etc... 'They are doing harm' - one harbours resentment... etc... 'They will do harm' - one harbours resentment; 'They did good to one who is disliked and disagreeable to me' - one harbours resentment... etc... 'They are doing good' - one harbours resentment... etc... 'They will do good' - one harbours resentment. These nine things partake of deterioration.

"What nine things partake of distinction? Nine ways of removing resentment - 'They did me harm, how could it be possible here?' - one removes resentment; 'They are doing me harm, how could it be possible here?' - one removes resentment; 'They will do me harm, how could it be possible here?' - one removes resentment; 'They did harm to one who is dear and agreeable to me... etc... They are doing harm... etc... They will do harm, how could it be possible here?' - one removes resentment; 'They did good to one who is disliked and disagreeable to me... etc... They are doing good... etc... They will do good, how could it be possible here?' - one removes resentment. These nine things partake of distinction.

"What nine things are difficult to penetrate? Nine diversities: Dependent on diversity of elements arises diversity of contact, dependent on diversity of contact arises diversity of feeling, dependent on diversity of feeling arises diversity of perception, dependent on diversity of perception arises diversity of intention, dependent on diversity of intention arises diversity of desire, dependent on diversity of desire arises diversity of passion, dependent on diversity of passion arises diversity of quest, dependent on diversity of quest arises diversity of gain. These nine things are difficult to penetrate.

What nine things are to be brought forth? Nine perceptions - perception of foulness, perception of death, perception of the repulsiveness of food, perception of non-delight in the entire world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion. These nine things are to be brought forth.

"What nine things are to be directly known? Nine progressive dwellings - Here, friend, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination... 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... etc... enters and dwells in the fourth meditative absorption. With the complete transcendence of perceptions of form... etc... enters and dwells in the base of the infinity of space. With the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of infinite consciousness. With the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' he enters and dwells in the base of nothingness. With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception; With the complete transcendence of the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. These nine things are to be directly known.

"What nine things are to be realized? Nine progressive cessations - For one who has attained the first meditative absorption, perception of sensual pleasures has ceased; for one who has attained the second meditative absorption, thought and examination have ceased; for one who has attained the third meditative absorption, rapture has ceased; for one who has attained the fourth meditative absorption, in-breathing and out-breathing have ceased; for one who has attained the base of the infinity of space, perception of form has ceased; for one who has attained the base of infinite consciousness, perception of the base of the infinity of space has ceased; for one who has attained the base of nothingness, perception of the base of infinite consciousness has ceased; for one who has attained the base of neither-perception-nor-non-perception, perception of the base of nothingness has ceased; for one who has attained the cessation of perception and feeling, perception and feeling have ceased. These nine things are to be realized.

Thus these ninety things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder.

Ten Things

360. "Ten things are of great help...etc... ten things are to be realized.

"What are the ten things that are of great help? Ten things that provide protection - Here, friend, a monk is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken, that a monk is virtuous...etc... trains in the training rules he has undertaken. This too is a state that makes for protection.

Furthermore, friend, a monk is learned...etc... well penetrated by view, friend, a monk is learned...etc... This too is a state that makes for protection.

Furthermore, friend, a monk has good friends, good companions, good associates. Friend, when a monk...etc... good associates. This too is a state that makes for protection.

Furthermore, friend, a monk is easy to admonish, possessing qualities that make him easy to speak to, patient, and taking instruction respectfully. Friend, when a monk...etc... instruction. This too is a state that makes for protection.

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

Furthermore, friend, a monk loves the Teaching, is delightful in conversation, finds great joy in the higher Teaching and the higher discipline. Friend, when a monk...etc... finds great joy. This too is a state that makes for protection.

"Furthermore, friend, a monk is content with whatever kind of robes, almsfood, lodging, and medicinal requisites. Friend, when a monk...etc... This too is a state that makes for protection.

Furthermore, friend, a monk dwells with energy aroused...etc... in wholesome states. Friend, when a monk...etc... This too is a state that makes for protection.

"Furthermore, friend, a monk is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. Friend, when a monk...etc... This too is a state that makes for protection.

Furthermore, friend, a monk is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. Friend, when a monk...etc... This too is a state that makes for protection. These ten things are of great help.

"What are the ten things to be developed? 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. These ten things are to be developed.

"What are the ten things to be fully understood? Ten sense bases - eye-base, form-base, ear-base, sound-base, nose-base, odour-base, tongue-base, taste-base, body-base, tactile-base. These ten things are to be fully understood.

"What are the ten things to be abandoned? Ten kinds of wrongness - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation. These ten things are to be abandoned.

"What are the ten things that partake of deterioration? Ten unwholesome courses of action - destruction of life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view. These ten things partake of deterioration.

"What are the ten things that partake of distinction? Ten wholesome courses of action - abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter, non-covetousness, non-ill will, right view. These ten things partake of distinction.

"What are the ten things difficult to penetrate? Ten noble abidings - Here, friends, a monk has abandoned five factors, is endowed with six factors, has one guard, has four supports, has rejected individual truths, has thoroughly given up searching, has pure intention, has tranquillized bodily formations, has well-liberated mind, has well-liberated wisdom.

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

And how, friends, is a monk endowed with six factors? Here, friend, when seeing a form with the eye, a monk is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, he is neither glad nor sad, but dwells equanimous, mindful and clearly comprehending. This, friends, is how a monk is endowed with six factors.

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

"And how, friends, is a monk one whose wisdom is well liberated? Here, friends, a monk understands: 'My lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising.' 'My hatred is abandoned... etc... so that it is no longer subject to future arising.' 'My delusion is abandoned... etc... so that it is no longer subject to future arising.' This, friends, is how a monk is one whose wisdom is well liberated. These are the ten things difficult to penetrate.

"What are the ten things to be brought forth? Ten perceptions - perception of foulness, perception of death, perception of the repulsiveness of food, perception of non-delight in the entire world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion, perception of cessation. These ten things are to be brought forth.

"What are the ten things to be directly known? Ten grounds for wearing away - For one of right view, wrong view is worn away. And the many evil unwholesome states that arise with wrong view as condition are worn away for them. For one of right intention, wrong intention... etc... For one of right speech, wrong speech... For one of right action, wrong action... For one of right livelihood, wrong livelihood... For one of right effort, wrong effort... For one of right mindfulness, wrong mindfulness... For one of right concentration, wrong concentration... For one of right knowledge, wrong knowledge is worn away. For one of right liberation, wrong liberation is worn away. And the many evil unwholesome states that arise with wrong liberation as condition are worn away for them. These ten things are to be directly known.

"What are the ten things to be realized? Ten qualities of one beyond training - the trainee's right view, the trainee's right intention, the trainee's right speech, the trainee's right action, the trainee's right livelihood, the trainee's right effort, the trainee's right mindfulness, the trainee's right concentration, the trainee's right knowledge, the trainee's right liberation. These ten things are to be realized.

Thus these hundred things are actual, unerring, not otherwise, rightly and fully awakened to by the Truth Finder. This is what the Venerable Sāriputta said. Those monks delighted in what the Venerable Sāriputta had said.

The Discourse on Groups of Ten and Above is concluded as the eleventh.

The Section on Pāthika is concluded.

Here is its summary -

Pāthika and Udumbara, Wheel-turning Monarch and Origins;

Serene Confidence, and Marks of a Great Man.

The Siṅgāla, Āṭānāṭiya, Saṅgīti, and Dasuttara;

With eleven discourses, this is called the Division on Pāthika.

The Book of the Division on Pāthika is concluded.

Adorned with three divisions, the complete

Long Discourses are concluded.

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3. The Chapter on Pāthika

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The Collection of the Long Discourses

The Chapter on Pāthika

1.

The Discourse on Pāthika

The Account of Sunakkhatta

The Story of Korakkhattiya

The Case of the Naked Ascetic Kaḷāramaṭṭaka

The Account of the Naked Ascetic Pāthikaputta

Talk on the Wonder of Superhuman Power

Talk on the Description of Origins

2.

The Discourse on Udumbarika

The Account of the Wanderer Nigrodha

Disgust Through Austerity

Corruption

Talk on Reaching Complete Purity

Talk on Reaching Purity

Talk on Reaching Pure Softwood

Talk on Reaching the Peak and Core of Purity

Nigrodha's Meditation

Realization of the Final Goal of the Holy Life

The Wanderers' Dejection

3.

The Discourse on the Wheel-turning Monarch

Taking Oneself and the Teaching as Refuge

The Wheel-turning Monarch With Strong-rimmed Wheels

The Noble Duties of a Wheel-turning Monarch

The Manifestation of the Wheel Treasure

The Talk of the Second and Other Wheel-turning Monarchs

Talk About Life, Beauty and Other Matters

The Time of a Ten-year Life Span

Talk on the Increase of Life Span and Beauty

The Arising of King Saṅkha

The Arising of Buddha Metteyya

Talk on the Increase of Life Span and Beauty for Monks

4.

The Discourse on Knowledge of Beginnings

Vāseṭṭha and Bhāradvāja

Purification of the Four Castes

The Manifestation of the Earth of Taste

The Appearance of the Sun and Moon and So Forth

The Manifestation of the Earth Crust

The Manifestation of Creeper Plants

The Manifestation of Rice that Ripens without Cultivation

Manifestation of Female and Male Characteristics

Sexual Conduct

Distribution of Rice

The Great Elected King

The Circle of Brahmins

The Circle of Merchants

The Circle of Workers

Talk About Misconduct

Development of the Aids to Enlightenment

5.

The Discourse on Inspiring Confidence

Sāriputta's Lion's Roar

Teaching on the Wholesome

Teaching on the Description of the Bases

Teaching on the Descent into the Womb

Teaching on the Kinds of Revelation

Teaching on Vision and Attainment

Description of Individuals

Teaching on Striving

Teaching on the Way of Practice

Teaching on Verbal Conduct and So Forth

Instruction, Discrimination, and Teaching

Teaching on Knowledge of Other Individuals' Liberation

Teaching on the Doctrine of Eternalism

Teaching on the Knowledge of Recollection of Past Lives

Teaching on the Knowledge of Passing Away and Rebirth