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

In the Middle Length Discourses

The Final Fifty Discourses

1. The Chapter on Devadaha

1. The Discourse at Devadaha

1. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Devadaha. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "There are, monks, some ascetics and brahmins who hold such a doctrine and view - 'Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.' The Jains, monks, speak thus.

"When the Jains speak thus, monks, I approach them and say thus - 'Is it true, friend Nigaṇṭhas, that you hold such a doctrine and view - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted'? And when asked thus by me, monks, the Nigaṇṭhas acknowledge 'Yes.'

"I say to them thus - 'But do you, friend Nigaṇṭhas, know - whether we existed in the past or did not exist?' 'Indeed not, friend.'

'But do you, friend Nigaṇṭhas, know - whether we did evil actions in the past or did not do them?' 'Indeed not, friend.'

'But do you, friend Nigaṇṭhas, know - what kind of evil actions we did?' 'Indeed not, friend.'

'But do you, friend Nigaṇṭhas, know - how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted?' 'Indeed not, friend.'

'But do you, friend Nigaṇṭhas, know - the abandoning of unwholesome states and the acquisition of wholesome states in this very life?' 'Indeed not, friend.'

2. 'So indeed, friend Nigaṇṭhas, you do not know - whether we existed in the past or did not exist, you do not know - whether we did evil actions in the past or did not do them, you do not know - 'You do not know what kind of evil actions we did,' how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted, you do not know - the abandoning of unwholesome states and the acquisition of wholesome states in this very life; this being so, it would not be fitting for the venerable Nigaṇṭhas to declare - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.'

'But if you, friend Nigaṇṭhas, were to know - you would know whether we existed in the past or did not exist, you would know whether we did evil actions in the past or did not do them, you would know what kind of evil actions we did, you would know how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted, the abandoning of unwholesome states and the acquisition of wholesome states in this very life; this being so, it would be fitting for the venerable Nigaṇṭhas to declare - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.'

3. "Suppose, friend Nigaṇṭhas, a man were wounded by an arrow thickly smeared with poison; because of being pierced by the arrow, he would experience painful, sharp, severe feelings. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would cut around the wound's opening with a knife; because of the cutting around the wound's opening with the knife, he would experience painful, sharp, severe feelings. That surgeon would probe for the arrow with a probe; because of the probing for the arrow with the probe, he would experience painful, sharp, severe feelings. That surgeon would pull out the arrow; because of pulling out the arrow, he would experience painful, sharp, severe feelings. That surgeon would apply medicinal powder to the wound's opening; because of applying the medicinal powder to the wound's opening, he would experience painful, sharp, severe feelings. Then at a later time, when the wound had healed and was covered with skin, he would be healthy, happy, independent, self-willed, able to go where he wishes. He would think thus - 'Previously I was wounded by an arrow thickly smeared with poison. Because of being pierced by the arrow, I experienced painful, sharp, severe feelings. My friends, ministers, relatives, and blood relations brought a surgeon. That surgeon cut around my wound's opening with a knife; because of the cutting around the wound's opening with the knife, I experienced painful, sharp, severe feelings. That surgeon probed for the arrow with a probe; because of the probing for the arrow with the probe, I experienced painful, sharp, severe feelings. That surgeon pulled out the arrow; because of pulling out the arrow, I experienced painful, sharp, severe feelings. That surgeon applied medicinal powder to my wound's opening; because of applying the medicinal powder to the wound's opening, I experienced painful, sharp, severe feelings. Now I am healed, with the wound covered with skin, healthy, happy, independent, self-willed, able to go where I wish.'

"Even so, friend Nigaṇṭhas, if you knew - you would know whether we existed in the past or did not exist, you would know whether we did evil actions in the past or did not do them, you would know what kind of evil actions we did, you would know how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted, the abandoning of unwholesome states and the acquisition of wholesome states in this very life; this being so, it would be fitting for the venerable Nigaṇṭhas to declare - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.'

"But since you, friend Nigaṇṭhas, do not know - whether we existed in the past or did not exist, you do not know - whether we did evil actions in the past or did not do them, you do not know - 'You do not know what kind of evil actions we did,' how much suffering has been exhausted, how much suffering remains to be exhausted, or when how much suffering has been exhausted all suffering will be exhausted, you do not know - the abandoning of unwholesome states and the acquisition of wholesome states in this very life; therefore it would not be fitting for the venerable Nigaṇṭhas to declare - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.'

4. When this was said, monks, those Nigaṇṭhas said this to me - 'Friend, Nigaṇṭha Nāṭaputta claims to be omniscient and all-seeing and to have complete knowledge and vision. "Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me." He speaks thus: 'You have, friend Nigaṇṭhas, done evil actions in the past; exhaust them with these severe austerities. And when you are here and now restrained in body, restrained in speech, restrained in mind - this is the non-doing of evil action for the future. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.' And this is pleasing and agreeable to us, and we approve of it."

5. When this was said, monks, I said this to those Nigaṇṭhas - "These five things, friend Nigaṇṭhas, have two different results in this very life. What are the five? Faith, personal preference, oral tradition, reasoned reflection, and acceptance of a view after pondering it - these five things, friend Nigaṇṭhas, have two different results in this very life. Therein, what faith do you venerable Nigaṇṭhas have in your past teacher, what personal preference, what oral tradition, what reasoned reflection, what acceptance of a view after pondering it?" Speaking thus, monks, I do not see any righteous refutation of my statement among the Nigaṇṭhas.

"Furthermore, monks, I say this to those Nigaṇṭhas - "What do you think, friend Nigaṇṭhas? When your exertion is intense and your striving is intense, do you experience intense, sharp, severe painful feelings due to exertion at that time; but when your exertion is not intense and your striving is not intense, do you not experience intense, sharp, severe painful feelings due to exertion at that time?" "Friend Gotama, when our exertion is intense and our striving is intense, we experience intense, sharp, severe painful feelings due to exertion at that time; but when our exertion is not intense and our striving is not intense, we do not experience intense, sharp, severe painful feelings due to exertion at that time."

6. "So, friend Nigaṇṭhas, when your exertion is intense and your striving is intense, you experience intense, sharp, severe painful feelings due to exertion at that time; but when your exertion is not intense and your striving is not intense, you do not experience intense, sharp, severe painful feelings due to exertion at that time. This being so, it would not be fitting for the venerable Nigaṇṭhas to declare - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.' If, friend Nigaṇṭhas, when your exertion is intense and your striving is intense, you did not experience intense, sharp, severe painful feelings due to exertion at that time; but when your exertion is not intense and your striving is not intense, you experienced intense, sharp, severe painful feelings due to exertion at that time; this being so, it would be fitting for the venerable Nigaṇṭhas to declare - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.'

"But since, friend Nigaṇṭhas, when your exertion is intense and your striving is intense, you experience intense, sharp, severe painful feelings due to exertion at that time; but when your exertion is not intense and your striving is not intense, you would not experience intense, sharp, severe painful feelings due to exertion at that time; you, experiencing intense, sharp, severe painful feelings due to exertion, are deluded through ignorance, not knowing, and confusion - Whatever pleasure, pain, or neither-painful-nor-pleasant feeling this person experiences, all that is due to what was done in the past. Thus by the destruction of past actions through austerity and by not doing new actions, there is no consequence in the future; with no consequence in the future, there is the destruction of action; with the destruction of action, there is the destruction of suffering; with the destruction of suffering, there is the destruction of feeling; with the destruction of feeling, all suffering will be exhausted.' Speaking thus, monks, I do not see any righteous refutation of my statement among the Nigaṇṭhas.

7. "Furthermore, monks, I say this to those Jains - "What do you think, friend Jains, can an action that is to be experienced in this very life be made, through striving or exertion, into one to be experienced in the next life?" 'Indeed not, friend.' "Can an action that is to be experienced in the next life be made, through striving or exertion, into one to be experienced in this very life?" 'Indeed not, friend.' "What do you think, friend Jains, can an action that is to be experienced as pleasant be made, through striving or exertion, into one to be experienced as painful?" 'Indeed not, friend.' "Can an action that is to be experienced as painful be made, through striving or exertion, into one to be experienced as pleasant?" 'Indeed not, friend.' "What do you think, friend Jains, can an action that is to be experienced when fully ripened be made, through striving or exertion, into one to be experienced when not fully ripened?" 'Indeed not, friend.' "Can an action that is to be experienced when not fully ripened be made, through striving or exertion, into one to be experienced when fully ripened?" 'Indeed not, friend.' "What do you think, friend Jains, can an action that is to be much experienced be made, through striving or exertion, into one to be little experienced?" 'Indeed not, friend.' "Can an action that is to be little experienced be made, through striving or exertion, into one to be much experienced?" 'Indeed not, friend.' "What do you think, friend Jains, can an action that is to be experienced be made, through striving or exertion, into one not to be experienced?" 'Indeed not, friend.' "Can an action that is not to be experienced be made, through striving or exertion, into one to be experienced?" 'Indeed not, friend.'

8. "So, friend Nigaṇṭhas, an action that is to be experienced in this very life cannot be made, through striving or exertion, into one to be experienced in the next life, and an action that is to be experienced in the next life cannot be made, through striving or exertion, into one to be experienced in this very life; an action that is to be experienced as pleasant cannot be made, through striving or exertion, into one to be experienced as painful, and an action that is to be experienced as painful cannot be made, through striving or exertion, into one to be experienced as pleasant; an action that is to be experienced when fully ripened cannot be made, through striving or exertion, into one to be experienced when not fully ripened, and an action that is to be experienced when not fully ripened cannot be made, through striving or exertion, into one to be experienced when fully ripened; an action that is to be much experienced cannot be made, through striving or exertion, into one to be little experienced, and an action that is to be little experienced cannot be made, through striving or exertion, into one to be much experienced; an action that is to be experienced cannot be made, through striving or exertion, into one not to be experienced, and an action that is not to be experienced cannot be made, through striving or exertion, into one to be experienced; this being so, the striving of the venerable Nigaṇṭhas is fruitless, their exertion is fruitless."

"The Nigaṇṭhas speak thus, monks. "Monks, when the Jains hold such a doctrine, ten reasonable consequences of their statement give ground for criticism.

9. "Monks, if beings experience pleasure and pain due to deeds done in the past; then surely, monks, the Nigaṇṭhas must have done evil deeds in the past, since they now experience such painful, sharp, severe feelings. Monks, if beings experience pleasure and pain due to the creation of a supreme being; then surely, monks, the Nigaṇṭhas must have been created by an evil supreme being, since they now experience such painful, sharp, severe feelings. Monks, if beings experience pleasure and pain due to circumstance and nature; then surely, monks, the Nigaṇṭhas must be of evil circumstance, since they now experience such painful, sharp, severe feelings. Monks, if beings experience pleasure and pain due to class of birth; then surely, monks, the Nigaṇṭhas must be of an evil birth class, since they now experience such painful, sharp, severe feelings. Monks, if beings experience pleasure and pain due to exertion here and now; then surely, monks, the Nigaṇṭhas must be of such exertion here and now, since they now experience such painful, sharp, severe feelings.

"Monks, if beings experience pleasure and pain due to deeds done in the past, the Nigaṇṭhas are blameworthy; if beings do not experience pleasure and pain due to deeds done in the past, the Nigaṇṭhas are blameworthy. Monks, if beings experience pleasure and pain due to the creation of a supreme being, the Nigaṇṭhas are blameworthy; if beings do not experience pleasure and pain due to the creation of a supreme being, the Nigaṇṭhas are blameworthy. Monks, if beings experience pleasure and pain due to circumstance and nature, the Nigaṇṭhas are blameworthy; if beings do not experience pleasure and pain due to circumstance and nature, the Nigaṇṭhas are blameworthy. Monks, if beings experience pleasure and pain due to class of birth, the Nigaṇṭhas are blameworthy; if beings do not experience pleasure and pain due to class of birth, the Nigaṇṭhas are blameworthy. Monks, if beings experience pleasure and pain due to exertion here and now, the Nigaṇṭhas are blameworthy; if beings do not experience pleasure and pain due to exertion here and now, the Nigaṇṭhas are blameworthy. The Nigaṇṭhas speak thus, monks. Monks, when the Nigaṇṭhas hold such a doctrine, these ten reasonable consequences of their statement give ground for criticism. This, monks, is how striving is fruitless, exertion is fruitless.

10. "And how, monks, is striving fruitful, exertion fruitful? Here, monks, a monk does not torment himself with suffering when he is not tormented, and does not abandon righteous pleasure, yet he is not intent upon that pleasure. He understands thus: 'When I strive with formation regarding the source of this suffering, through striving with formation there is dispassion; but when I look on with equanimity regarding the source of this suffering, developing equanimity, there is dispassion.' When striving with formation regarding a source of suffering leads to dispassion through that striving with formation, he strives there with formation. When looking on with equanimity regarding a source of suffering leads to dispassion through developing equanimity, he develops equanimity there. When striving with formation regarding that source of suffering leads to dispassion through striving with formation - in this way that suffering is worn away for him. When looking on with equanimity regarding that source of suffering leads to dispassion through developing equanimity - in this way that suffering is worn away for him.

11. "Just as, monks, a person who is infatuated with a woman, mentally bound to her, with intense desire and longing for her. He might see that woman standing together with another man, conversing, laughing loudly, and smiling together. What do you think, monks, would sorrow, lamentation, pain, displeasure, and despair arise in that person upon seeing that woman standing together with another man, conversing, laughing loudly, and smiling together?" "Yes, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that person is infatuated with that woman, mentally bound to her, with intense desire and longing for her. Therefore, seeing that woman standing together with another man, conversing, laughing loudly, and smiling together, sorrow, lamentation, pain, displeasure, and despair would arise." "Then, monks, that person might think thus: 'I am infatuated with that woman, mentally bound to her, with intense desire and longing for her. When I see that woman standing together with another man, conversing, laughing loudly, and smiling together, sorrow, lamentation, pain, displeasure, and despair arise in me. What if I were to abandon my desire and lust for that woman?' He would abandon his desire and lust for that woman. Then at a later time he might see that woman standing together with another man, conversing, laughing loudly, and smiling together. What do you think, monks, would sorrow, lamentation, pain, displeasure, and despair arise in that person upon seeing that woman standing together with another man, conversing, laughing loudly, and smiling together?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that person is dispassionate towards that woman. Therefore, seeing that woman standing together with another man, conversing, laughing loudly, and smiling together, sorrow, lamentation, pain, displeasure, and despair would not arise."

"Just so, monks, a monk does not torment himself with suffering when he is not tormented, and does not abandon righteous pleasure, yet he is not intent upon that pleasure. He understands thus: 'When I strive with formation regarding the source of this suffering, through striving with formation there is dispassion; but when I look on with equanimity regarding the source of this suffering, developing equanimity, there is dispassion.' When striving with formation regarding a source of suffering leads to dispassion through that striving with formation, he strives there with formation; when looking on with equanimity regarding a source of suffering leads to dispassion through developing equanimity, he develops equanimity there. When striving with formation regarding that source of suffering leads to dispassion through striving with formation - in this way that suffering is worn away for him. When looking on with equanimity regarding that source of suffering leads to dispassion through developing equanimity - in this way that suffering is worn away for him. This too, monks, is how striving is fruitful, exertion is fruitful.

12. "And furthermore, monks, a monk considers thus: 'When I live at ease, unwholesome states increase and wholesome states diminish; but when I exert myself with pain, unwholesome states diminish and wholesome states increase. What if I were to exert myself with pain?' He exerts himself with pain. When he exerts himself with pain, unwholesome states diminish and wholesome states increase. Then at a later time he does not exert himself with pain. What is the reason for this? The purpose for which that monk would exert himself with pain has been achieved. Therefore at a later time he does not exert himself with pain. Just as, monks, an arrow-maker heats and torments an arrow shaft between two fires, making it straight and workable. When, monks, the arrow-maker's shaft has been heated and tormented between two fires, made straight and workable, then at a later time he does not heat and torment the arrow shaft between two fires, making it straight and workable. What is the reason for this? The purpose for which that arrow-maker would heat and torment the arrow shaft between two fires, making it straight and workable, has been achieved. Therefore at a later time the arrow-maker does not heat and torment the arrow shaft between two fires, making it straight and workable. Even so, monks, a monk considers thus: 'When I live at ease, unwholesome states increase and wholesome states diminish; but when I exert myself with pain, unwholesome states diminish and wholesome states increase. What if I were to exert myself with pain?' He exerts himself with pain. When he exerts himself with pain, unwholesome states diminish and wholesome states increase. Then at a later time he does not exert himself with pain. What is the reason for this? The purpose for which that monk would exert himself with pain has been achieved. Therefore at a later time he does not exert himself with pain. This too, monks, is how striving is fruitful, exertion is fruitful.

13. "And furthermore, monks, here a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?' Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness.

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

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

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

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

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

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

"And furthermore, monks, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This too, monks, is how striving is fruitful, exertion is fruitful.

"And furthermore, monks, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body. That which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. This too, monks, is how striving is fruitful, exertion is fruitful.

"And furthermore, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This too, monks, is how striving is fruitful, exertion is fruitful.

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

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

19. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is 'This is suffering', he understands as it really is 'This is the origin of suffering', he understands as it really is 'This is the cessation of suffering', he understands as it really is 'This is the way leading to the cessation of suffering'; He understands as they really are 'These are the taints', he understands as it really is 'This is the origin of the taints', he understands as it really is 'This is the cessation of the taints', he understands as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This too, monks, is how striving is fruitful, exertion is fruitful. Such is the doctrine, monks, of the Truth Finder. When the Truth Finders teach thus, monks, ten legitimate grounds for praise come to them.

20. "Monks, if beings experience pleasure and pain due to deeds done in the past; then surely, monks, the Truth Finder must have done good deeds in the past, since he now experiences such taintless pleasant feelings. Monks, if beings experience pleasure and pain due to the creation of a supreme being; then surely, monks, the Truth Finder must have been created by a good supreme being, since he now experiences such taintless pleasant feelings. Monks, if beings experience pleasure and pain due to circumstance and nature; then surely, monks, the Truth Finder must be of good circumstance, since he now experiences such taintless pleasant feelings. Monks, if beings experience pleasure and pain due to class of birth; then surely, monks, the Truth Finder must be of good birth class, since he now experiences such taintless pleasant feelings. Monks, if beings experience pleasure and pain due to exertion here and now; then surely, monks, the Truth Finder must be of good exertion here and now, since he now experiences such taintless pleasant feelings.

"Monks, if beings experience pleasure and pain due to deeds done in the past, the Truth Finder is praiseworthy; if beings do not experience pleasure and pain due to deeds done in the past, the Truth Finder is praiseworthy. Monks, if beings experience pleasure and pain due to the creation of a supreme being, the Truth Finder is praiseworthy; if beings do not experience pleasure and pain due to the creation of a supreme being, the Truth Finder is praiseworthy. Monks, if beings experience pleasure and pain due to circumstance and nature, the Truth Finder is praiseworthy; if beings do not experience pleasure and pain due to circumstance and nature, the Truth Finder is praiseworthy. Monks, if beings experience pleasure and pain due to class of birth, the Truth Finder is praiseworthy; if beings do not experience pleasure and pain due to class of birth, the Truth Finder is praiseworthy. Monks, if beings experience pleasure and pain due to exertion here and now, the Truth Finder is praiseworthy; if beings do not experience pleasure and pain due to exertion here and now, the Truth Finder is praiseworthy. Such is the doctrine, monks, of the Truth Finder. When the Truth Finders teach thus, monks, these ten legitimate grounds for praise come to them.

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

The Discourse at Devadaha is concluded as first.

2. The Discourse on the Five and Three

21. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, there are some ascetics and brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future. 'The self is percipient and healthy after death' - thus some assert; 'The self is non-percipient and healthy after death' - thus some assert; 'The self is neither percipient nor non-percipient and healthy after death' - thus some assert; or they proclaim the annihilation, destruction and extermination of an existing being, or some assert Nibbāna in this very life. Thus they either proclaim an existing self that is healthy after death, or they proclaim the annihilation, destruction and extermination of an existing being, or some assert Nibbāna in this very life. Thus these five become three, and three become five - this is the synopsis of the three-by-five.

22. "Therein, monks, those ascetics and brahmins who proclaim a percipient self that is healthy after death, they proclaim it as either having form, or as formless, or as both having form and being formless, or as neither having form nor being formless, or as having unified perception, or as having diverse perception, or as having limited perception, or as having measureless perception, or some proclaim the base of infinite consciousness as measureless and imperturbable, transcending even these states. Monks, the Truth Finder directly knows this. Those good ascetics and brahmins who proclaim a percipient self that is healthy after death, they proclaim it as either having form, or as formless, or as both having form and being formless, or as neither having form nor being formless, or as having unified perception, or as having diverse perception, or as having limited perception, or as having measureless perception - whatever among these perceptions is declared to be purified, supreme, foremost, and unsurpassed - whether perceptions of form, perceptions of the formless, perceptions of unity, or perceptions of diversity. Some proclaim the base of nothingness as measureless and imperturbable, saying 'There is nothing.' 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

23. "Therein, monks, as to those ascetics and brahmins who proclaim a non-percipient self that is healthy after death, they proclaim it as either having form, or as formless, or as both having form and being formless, or as neither having form nor being formless. Therein, monks, those ascetics and brahmins who proclaim a percipient self that is healthy after death, these oppose them. What is the reason for this? 'Perception is a disease, perception is a tumour, perception is a dart, this is peaceful, this is sublime, that is - 'non-perception.' Monks, the Truth Finder directly knows this: those good ascetics and brahmins who proclaim a non-percipient self that is healthy after death, they proclaim it as either having form, or as formless, or as both having form and being formless, or as neither having form nor being formless. If any ascetic or brahmin, monks, should say: 'Apart from form, apart from feeling, apart from perception, apart from formations, I will proclaim the coming or going or passing away or rebirth or growth or increase or expansion of consciousness' - This is not a possible position. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

24. "Therein, monks, those ascetics and brahmins who proclaim a self that neither has nor lacks perception that is healthy after death, they proclaim it as either having form, or as formless, or as both having form and being formless, or as neither having form nor being formless. Therein, monks, they oppose those ascetics and brahmins who proclaim a percipient self that is healthy after death, and they oppose those ascetics and brahmins who proclaim a non-percipient self that is healthy after death. What is the reason for this? 'Perception is a disease, perception is a tumour, perception is a dart, non-perception is delusion, this is peaceful, this is sublime, that is - 'neither perception nor non-perception.' Monks, the Truth Finder directly knows this. Those good ascetics and brahmins who proclaim a self that neither has nor lacks perception that is healthy after death, they proclaim it as either having form, or as formless, or as both having form and being formless, or as neither having form nor being formless. Monks, whatever ascetics or brahmins who proclaim the attainment of this base through mere formations of the seen, heard, sensed and cognized - this is declared to be a disaster for the attainment of this base. For monks, this base is declared as not to be attained through formation-attainment; monks, this base is declared as to be attained through the attainment of the remainder of formations. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

25. "Therein, monks, those ascetics and brahmins who proclaim the annihilation, destruction and extermination of an existing being, they oppose those ascetics and brahmins who proclaim a percipient self that is healthy after death, and they oppose those ascetics and brahmins who proclaim a non-percipient self that is healthy after death, and they oppose those ascetics and brahmins who proclaim a self that neither has nor lacks perception that is healthy after death. What is the reason for this? All these good ascetics and brahmins proclaim only attachment to what is above - 'Thus we shall be after death, thus we shall be after death.' Just as a merchant going on a trading journey thinks: 'From this I will get that, by this means I will obtain that,' just so these good ascetics and brahmins appear to me like merchants - 'Thus we shall be after death, thus we shall be after death.' Monks, the Truth Finder directly knows this. Those good ascetics and brahmins who proclaim the annihilation, destruction and extermination of an existing being, from fear of identity, from disgust with identity, just keep running and circling around identity itself. Just as a dog tied by a leash to a strong post or stake, keeps running and circling around that very post or stake; even so, these good ascetics and brahmins, from fear of identity, from disgust with identity, just keep running and circling around identity itself. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

26. "Monks, whatever ascetics or brahmins who theorize about the future, hold views about the future, and assert various doctrinal positions concerning the future, all of them assert these five bases or one or other of them.

27. "Monks, there are some ascetics and brahmins who theorize about the past, hold views about the past, and assert various doctrinal positions concerning the past. 'The self and the world are eternal, this alone is true and everything else is false' - thus some assert, 'The self and the world are not eternal, this alone is true and everything else is false' - thus some assert, 'The self and the world are both eternal and not eternal, this alone is true and everything else is false' - thus some assert, 'The self and the world are neither eternal nor not eternal, this alone is true and everything else is false' - thus some assert, 'The self and the world are finite, this alone is true and everything else is false' - thus some assert, 'The self and the world are infinite, this alone is true and everything else is false' - thus some assert, 'The self and the world are both finite and infinite, this alone is true and everything else is false' - thus some assert, 'The self and the world are neither finite nor infinite, this alone is true and everything else is false' - thus some assert, 'The self and the world have unified perception, this alone is true and everything else is false' - thus some assert, 'The self and the world have diverse perception, this alone is true and everything else is false' - thus some assert, 'The self and the world have limited perception, this alone is true and everything else is false' - thus some assert, 'The self and the world have measureless perception, this alone is true and everything else is false' - thus some assert, 'The self and the world are exclusively happy, this alone is true and everything else is false' - thus some assert, 'The self and the world are exclusively suffering, this alone is true and everything else is false' - thus some assert, 'The self and the world have both happiness and suffering, this alone is true and everything else is false' - thus some assert, 'The self and the world are neither-painful-nor-pleasant, this alone is true and everything else is false' - thus some assert.

28. "Therein, monks, as to 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', that they should have pure and clear personal knowledge without faith, without personal preference, without oral tradition, without reasoned reflection, without acceptance of a view - This is not a possible position. But monks, when there is no pure and clear personal knowledge, whatever portion of knowledge those good ascetics and brahmins purify in that case, even that is declared to be their clinging. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

29. "Therein, monks, as to those ascetics and brahmins who hold such a doctrine and view - 'The self and the world are not eternal, this alone is true and everything else is false'... 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 finite... The self and the world are infinite... The self and the world are both finite and infinite... The self and the world are neither finite nor infinite... The self and the world have unified perception... The self and the world have diverse perception... The self and the world have limited perception... The self and the world have measureless perception... The self and the world are exclusively happy... The self and the world are exclusively suffering... The self and the world have both happiness and suffering... The self and the world are neither-painful-nor-pleasant, this alone is true and everything else is false', that they should have pure and clear personal knowledge without faith, without personal preference, without oral tradition, without reasoned reflection, without acceptance of a view - This is not a possible position. But monks, when there is no pure and clear personal knowledge, whatever portion of knowledge those good ascetics and brahmins purify in that case, even that is declared to be their clinging. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

30. "Here, monks, some ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, enters and dwells in secluded rapture - 'This is peaceful, this is sublime, that is, entering and dwelling in secluded rapture.' That secluded rapture of his ceases. With the cessation of secluded rapture, displeasure arises; with the cessation of displeasure, secluded rapture arises. Just as, monks, where shadow leaves, sunlight pervades, where sunlight leaves, shadow pervades; even so, monks, with the cessation of secluded rapture, displeasure arises; with the cessation of displeasure, secluded rapture arises. Monks, the Truth Finder directly knows this. This good ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, enters and dwells in secluded rapture - 'This is peaceful, this is sublime, that is, entering and dwelling in secluded rapture.' That secluded rapture of his ceases. With the cessation of secluded rapture, displeasure arises; with the cessation of displeasure, secluded rapture arises. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

31. "Here, monks, some ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, through transcending secluded rapture, enters and dwells in unworldly happiness - 'This is peaceful, this is sublime, that is, entering and dwelling in unworldly happiness.' That unworldly happiness of his ceases. With the cessation of unworldly happiness, secluded rapture arises; with the cessation of secluded rapture, unworldly happiness arises. Just as, monks, where shadow leaves, sunlight pervades, where sunlight leaves, shadow pervades; even so, monks, with the cessation of unworldly happiness, secluded rapture arises; with the cessation of secluded rapture, unworldly happiness arises. Monks, the Truth Finder directly knows this. This good ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, through transcending secluded rapture, enters and dwells in unworldly happiness - 'This is peaceful, this is sublime, that is, entering and dwelling in unworldly happiness.' That unworldly happiness of his ceases. With the cessation of unworldly happiness, secluded rapture arises; with the cessation of secluded rapture, unworldly happiness arises. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

32. "Here, monks, some ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, through transcending secluded rapture, through transcending unworldly happiness, enters and dwells in neither-painful-nor-pleasant feeling - 'This is peaceful, this is sublime, that is, entering and dwelling in neither-painful-nor-pleasant feeling.' That neither-painful-nor-pleasant feeling of his ceases. With the cessation of neither-painful-nor-pleasant feeling, unworldly happiness arises; with the cessation of unworldly happiness, neither-painful-nor-pleasant feeling arises. Just as, monks, where shadow leaves, sunlight pervades, where sunlight leaves, shadow pervades; even so, monks, with the cessation of neither-painful-nor-pleasant feeling, unworldly happiness arises; with the cessation of unworldly happiness, neither-painful-nor-pleasant feeling arises. Monks, the Truth Finder directly knows this. This good ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, through transcending secluded rapture, through transcending unworldly happiness, enters and dwells in neither-painful-nor-pleasant feeling - 'This is peaceful, this is sublime, that is, entering and dwelling in neither-painful-nor-pleasant feeling.' That neither-painful-nor-pleasant feeling of his ceases. With the cessation of neither-painful-nor-pleasant feeling, unworldly happiness arises; with the cessation of unworldly happiness, neither-painful-nor-pleasant feeling arises. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

33. "Here, monks, some ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, through transcending secluded rapture, through transcending unworldly happiness, through transcending neither-painful-nor-pleasant feeling - contemplates: 'I am peaceful, I am quenched, I am without clinging.' Monks, the Truth Finder directly knows this. This good ascetic or brahmin, through relinquishment of views about the past, through relinquishment of views about the future, through not adhering to all fetters of sensual pleasure, through transcending secluded rapture, through transcending unworldly happiness, through transcending neither-painful-nor-pleasant feeling - contemplates: 'I am peaceful, I am quenched, I am without clinging'; surely this venerable one declares just the way leading to Nibbāna. Yet this good ascetic or brahmin clings when clinging to a view about the past, clings when clinging to a view about the future, clings when clinging to a fetter of sensual pleasure, clings when clinging to secluded rapture, clings when clinging to unworldly happiness, clings when clinging to neither-painful-nor-pleasant feeling. And when this venerable one - contemplates: 'I am peaceful, I am quenched, I am without clinging' that too is declared to be clinging for this good ascetic or brahmin. 'This is conditioned and gross, but there is the cessation of formations' - having understood thus, seeing the escape from it, the Truth Finder has transcended it.

"Monks, this is the unsurpassed supreme state of peace that has been awakened to by the Truth Finder, that is - having understood as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, there is liberation through non-clinging."

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

The Discourse on the Five and Three is concluded, the second.

3. The Discourse on "What Do You Think About Me?"

34. Thus have I heard - On one occasion the Blessed One was dwelling at Pisinārā in the Baliharaṇa woodland grove. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "What do you think of me, monks - 'The ascetic Gotama teaches the Teaching for the sake of robes, or the ascetic Gotama teaches the Teaching for the sake of almsfood, or the ascetic Gotama teaches the Teaching for the sake of lodging, or the ascetic Gotama teaches the Teaching for the sake of this or that state of existence'?" "Venerable Sir, we do not think of the Blessed One thus - 'The ascetic Gotama teaches the Teaching for the sake of robes, or the ascetic Gotama teaches the Teaching for the sake of almsfood, or the ascetic Gotama teaches the Teaching for the sake of lodging, or the ascetic Gotama teaches the Teaching for the sake of this or that state of existence.'"

"So, monks, you do not think of me thus - 'The ascetic Gotama teaches the Teaching for the sake of robes... etc... or the ascetic Gotama teaches the Teaching for the sake of this or that state of existence'; "Then what do you think of me, monks?" "Venerable Sir, we think of the Blessed One thus - 'The Blessed One is compassionate, seeking our welfare; out of compassion he teaches the Teaching'" "So, monks, you think of me thus - 'The Blessed One is compassionate, seeking our welfare; out of compassion he teaches the Teaching'"

35. "Therefore, monks, those teachings that I have directly known and taught to you, 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 - therein you should all train in concord, rejoicing together, without dispute. And while you, monks, are living in concord, rejoicing together, not disputing, training, two monks might differ about the higher teaching. If you should think thus - 'These venerable ones differ both in meaning and in phrasing', then whichever monk you think is easier to admonish should be approached and addressed thus: 'The venerable ones differ both in meaning and in phrasing. Let the venerable ones know this: how there is difference both in meaning and in phrasing. Let not the venerable ones fall into dispute.' Then whichever monk from the other party you think is easier to admonish should be approached and addressed thus: 'The venerable ones differ both in meaning and in phrasing. Let the venerable ones know this: how there is difference both in meaning and in phrasing. Let not the venerable ones fall into dispute.' Thus what is wrongly grasped should be borne in mind as wrongly grasped, what is rightly grasped should be borne in mind as rightly grasped. Having borne in mind what is wrongly grasped as wrongly grasped and what is rightly grasped as rightly grasped, what is Teaching and what is Vinaya should be spoken.

36. If you should think thus - 'These venerable ones differ in meaning but agree in phrasing', then whichever monk you think is easier to admonish should be approached and addressed thus: 'The venerable ones differ in meaning but agree in phrasing. Let the venerable ones know this: how they differ in meaning but agree in phrasing. Let not the venerable ones fall into dispute.' Then whichever monk from the other party you think is easier to admonish should be approached and addressed thus: 'The venerable ones differ in meaning but agree in phrasing. Let the venerable ones know this: how they differ in meaning but agree in phrasing. Let not the venerable ones fall into dispute.' Thus what is wrongly grasped should be borne in mind as wrongly grasped, what is rightly grasped should be borne in mind as rightly grasped. Having borne in mind what is wrongly grasped as wrongly grasped and what is rightly grasped as rightly grasped, what is Teaching and what is Vinaya should be spoken.

37. If you should think thus - 'These venerable ones agree in meaning but differ in phrasing', then whichever monk you think is easier to admonish should be approached and addressed thus: 'The venerable ones agree in meaning but differ in phrasing. Let the venerable ones know this: how they agree in meaning but differ in phrasing. Now this is a trifling matter, that is - phrasing. Let not the venerable ones fall into dispute over a trifling matter.' Then whichever monk from the other party you think is easier to admonish should be approached and addressed thus: 'The venerable ones agree in meaning but differ in phrasing. Let the venerable ones know this: how they agree in meaning but differ in phrasing. Now this is a trifling matter, that is - phrasing. Let not the venerable ones fall into dispute over a trifling matter.' Thus what is rightly grasped should be borne in mind as rightly grasped, what is wrongly grasped should be borne in mind as wrongly grasped. Having borne in mind what is rightly grasped as rightly grasped and what is wrongly grasped as wrongly grasped, what is Teaching and what is Vinaya should be spoken.

38. If you should think thus - 'These venerable ones agree both in meaning and in phrasing', then whichever monk you think is easier to admonish should be approached and addressed thus: 'The venerable ones agree both in meaning and in phrasing. Let the venerable ones know this: how there is agreement both in meaning and in phrasing. Let not the venerable ones fall into dispute.' Then whichever monk from the other party you think is easier to admonish should be approached and addressed thus: 'The venerable ones agree both in meaning and in phrasing. Let the venerable ones know this: how there is agreement both in meaning and in phrasing. Let not the venerable ones fall into dispute.' Thus what is rightly grasped should be borne in mind as rightly grasped. Having borne in mind what is rightly grasped as rightly grasped, what is Teaching and what is Vinaya should be spoken.

39. "And while you, monks, are living in concord, rejoicing together, not disputing, training, if a monk should commit an offence, a transgression, then, monks, one should not rush into making an accusation. The individual should be examined - 'Thus there will be no harming for me and no injury to the other person, for that person is not prone to anger, not resentful, not holding firmly to views, easily relinquishes, and I am able to raise this person from the unwholesome and establish them in the wholesome.' If, monks, it should be so, it is proper to speak.

"But if, monks, it should be so - 'There will be no harming for me but there will be injury to the other person, for that person is prone to anger, resentful, not holding firmly to views, easily relinquishes, and I am able to raise this person from the unwholesome and establish them in the wholesome. Now this is a trifling matter, that is - injury to the other person. Rather, this is more important - that I am able to raise this person from the unwholesome and establish them in the wholesome.' If, monks, it should be so, it is proper to speak.

"But if, monks, it should be so - 'There will be harming for me but no injury to the other person. For that person is not prone to anger, not resentful, holding firmly to views, difficult to relinquish, and I am able to raise this person from the unwholesome and establish them in the wholesome. Now this is a trifling matter, that is - harming for me. Rather, this is more important - that I am able to raise this person from the unwholesome and establish them in the wholesome.' If, monks, it should be so, it is proper to speak.

"But if, monks, it should be so - 'There will be harming for me and injury to the other person. For that person is prone to anger, resentful, holding firmly to views, difficult to relinquish, and I am able to raise this person from the unwholesome and establish them in the wholesome. Now this is a trifling matter, that is - there will be harming for me and injury to the other person. Rather, this is more important - that I am able to raise this person from the unwholesome and establish them in the wholesome.' If, monks, it should be so, it is proper to speak.

40. "And while you, monks, are living in concord, rejoicing together, not disputing, training, if there should arise between one another verbal friction, insolence of views, resentment, displeasure, and mental discontent. Then whichever monk from one party you think is easier to admonish should be approached and addressed thus: 'Friend, while we were living in concord, rejoicing together, not disputing, training, there arose between one another verbal friction, insolence of views, resentment, displeasure, and mental discontent - knowing this, would an ascetic condemn it?' Answering correctly, monks, the monk would answer thus: 'Friend, while we were living in concord, rejoicing together, not disputing, training, there arose between one another verbal friction, insolence of views, resentment, displeasure, and mental discontent - knowing this, an ascetic would condemn it. But friend, without abandoning this quality, could one realise Nibbāna?' Answering correctly, monks, the monk would answer thus: 'Friend, without abandoning this quality, one could not realise Nibbāna.'

"Then whichever monk from the other party you think is easier to admonish should be approached and addressed thus: 'Friend, while we were living in concord, rejoicing together, not disputing, training, there arose between one another verbal friction, insolence of views, resentment, displeasure, and mental discontent - knowing this, would an ascetic condemn it?' Answering correctly, monks, the monk would answer thus: 'Friend, while we were living in concord, rejoicing together, not disputing, training, there arose between one another verbal friction, insolence of views, resentment, displeasure, and mental discontent - knowing this, an ascetic would condemn it. But friend, without abandoning this quality, could one realise Nibbāna?' Answering correctly, monks, the monk would answer thus: 'Friend, without abandoning this quality, one could not realise Nibbāna.'

If, monks, others should ask that monk: "Were these monks raised from the unwholesome and established in the wholesome by the venerable one?" Answering correctly, monks, the monk would answer thus: 'Here, friend, I approached the Blessed One, and the Blessed One taught me the Teaching, and having heard that Teaching, I spoke to those monks. Having heard that Teaching, those monks rose from the unwholesome and became established in the wholesome.' Answering thus, monks, the monk does not exalt himself nor disparage others, he explains in accordance with the Teaching, and no reasonable consequence of his statement gives ground for criticism."

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

The Discourse on "What Do You Think About Me?" is concluded as the third.

4. The Discourse at Sāmagāma

41. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Sāmagāma. 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.

42. 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. After his death, the Nigaṇṭhas have split into two groups... etc... with its shrine broken down and without a refuge.' This occurs to me, Venerable Sir - 'May there not arise a dispute in the Community after the Blessed One's passing away; for such a dispute would be for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings.'"

43. "What do you think, Ānanda, regarding those teachings that I have directly known and taught to you, 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 - do you see, Ānanda, even two monks who differ in their interpretation of these teachings?" "Those teachings, Venerable Sir, that have been directly known and taught by the Blessed One, 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 - I do not see even two monks who differ in their interpretation of these teachings. However, Venerable Sir, those persons who live in dependence on the Blessed One might, after the Blessed One's passing away, create dispute in the Community about livelihood or about the code of monastic rules. Such a dispute would be for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings." "That dispute would be minor, Ānanda, that is - about livelihood or about the code of monastic rules. But, Ānanda, if a dispute were to arise in the Community about the path or the practice, such a dispute would be for the harm of many people, for the unhappiness of many people, for the detriment, harm and suffering of devas and human beings.

44. "Ānanda, there are these six roots of dispute. What are the six? Here, Ānanda, a monk is prone to anger and resentful. When, Ānanda, 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, Ānanda, a monk dwells without reverence and deference towards the Teacher, 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 devas and human beings. If, Ānanda, you should see such a root of dispute either in yourselves or externally, then you should strive for the abandoning of that evil root of dispute. If, Ānanda, you should not see such a root of dispute either in yourselves or externally, Then, Ānanda, 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.

45. Furthermore, Ānanda, a monk is contemptuous and insolent... etc... is envious and miserly... etc... is crafty and deceitful... etc... has evil desires and wrong views... etc... holds firmly to his own views, holds on tenaciously, and is difficult to release. When, Ānanda, 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, Ānanda, a monk dwells without reverence and deference towards the Teacher, towards the Teaching... 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 devas and human beings. If, Ānanda, you should see such a root of dispute either in yourselves or externally, Then, Ānanda, you should strive for the abandoning of that evil root of dispute. If, Ānanda, you should not see such a root of dispute either in yourselves or externally, then 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. These, Ānanda, are the six roots of dispute.

46. "Ānanda, there are these four kinds of litigation. What are the four? Litigation about disputes, litigation about accusations, litigation about offences, litigation about proceedings - these, Ānanda, are the four kinds of litigation. And there are these seven ways of settling litigation, Ānanda - 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.

47. "And how, Ānanda, is there discipline in presence? Here, Ānanda, monks dispute whether something is the Teaching or not the Teaching, the discipline or not the discipline. Those monks, Ānanda, should all gather together in concord. Having gathered, they should examine the guideline of the Teaching. Having examined the guideline of the Teaching, that litigation should be settled in accordance with what fits there. This, Ānanda, is discipline in presence; and thus there is the settling of some litigations, namely - by discipline in presence.

48. "And how, Ānanda, is there a decision by majority? If those monks, Ānanda, are not able to settle that litigation in that residence. Those monks, Ānanda, should go to a residence where there are more monks. There they should all gather together in concord. Having gathered, they should examine the guideline of the Teaching. Having examined the guideline of the Teaching, that litigation should be settled in accordance with what fits there. This, Ānanda, is a decision by majority, and thus there is the settling of some litigations, namely - by majority decision.

49. "And how, Ānanda, is there discipline by mindfulness? Here, Ānanda, monks accuse a monk of such a serious offence, either a defeat or bordering on defeat: 'Does the venerable one remember having committed such a serious offence, either a defeat or bordering on defeat?' He speaks thus: 'No, friends, I do not remember having committed such a serious offence, either a defeat or bordering on defeat.' To that monk, Ānanda, discipline by mindfulness should be given. This, Ānanda, is discipline by mindfulness, and thus there is the settling of some litigations, namely - by discipline by mindfulness.

50. "And how, Ānanda, is there discipline for the insane? Here, Ānanda, monks accuse a monk of such a serious offence, either a defeat or bordering on defeat: 'Does the venerable one remember having committed such a serious offence, either a defeat or bordering on defeat?' He speaks thus: 'Friends, I had gone mad, I was mentally deranged. While insane, I did and said many things unworthy of an ascetic. I do not remember that. I did that while deranged.' To that monk, Ānanda, discipline for the insane should be given. This, Ānanda, is discipline for the insane, and thus there is the settling of some litigations, namely - by discipline for the insane.

51. "And how, Ānanda, is there a proceeding by acknowledgement? Here, Ānanda, whether accused or not accused, a monk remembers an offence, reveals it and makes it plain. That monk, having approached a senior monk, having arranged his robe over one shoulder, having paid homage at his feet, having sat on his haunches, having raised his joined palms in reverential salutation, should speak thus: 'Venerable Sir, I have committed such and such an offence, I confess it.' He speaks thus: 'Do you see it?' 'Yes, I see it.' 'You should practise restraint in the future.' This, Ānanda, is a proceeding by acknowledgement, and thus there is the settling of some litigations, namely - by a proceeding by acknowledgement.

52. "And how, Ānanda, is there a proceeding for specific depravity? Here, Ānanda, monks accuse a monk of such a serious offence, either a defeat or bordering on defeat: 'Does the venerable one remember having committed such a serious offence, either a defeat or bordering on defeat?' He speaks thus: 'No, friends, I do not remember having committed such a serious offence, either a defeat or bordering on defeat.' As he tries to evade, they press him further: 'Please, venerable one, consider carefully whether you remember having committed such a serious offence, either a defeat or bordering on defeat.' He speaks thus: 'No, friends, I do not remember having committed such a serious offence, either a defeat or bordering on defeat; but I do remember, friends, having committed such a minor offence.' As he tries to evade, they press him further: 'Please, venerable one, consider carefully whether you remember having committed such a serious offence, either a defeat or bordering on defeat?' He speaks thus: 'Friends, when I committed this minor offence, I acknowledged it without being asked. Why would I not acknowledge when asked about such a serious offence, either a defeat or bordering on defeat?' He speaks thus: 'Friend, when you committed this minor offence, you did not acknowledge it without being asked, so why would you acknowledge when asked about such a serious offence, either a defeat or bordering on defeat? Please, venerable one, consider carefully whether you remember having committed such a serious offence, either a defeat or bordering on defeat.' He speaks thus: 'Yes, friends, I do remember having committed such a serious offence, either a defeat or bordering on defeat. I spoke jestingly, I spoke rashly when I said: "I do not remember having committed such a serious offence, either a defeat or bordering on defeat."' This, Ānanda, is a proceeding for specific depravity, and thus there is the settling of some litigations, namely - by a proceeding for specific depravity.

53. "And how, Ānanda, is there a covering over with grass? Here, Ānanda, when monks are quarrelling, disputing, and fallen into controversy, many things unworthy of an ascetic have been done and said. Those monks, Ānanda, should all gather together in concord. Having gathered, a competent monk from one side should rise from his seat, arrange his robe over one shoulder, raise his joined palms in reverential salutation, and inform the Community:

'Venerable sir, let the Community listen to me. While we were quarrelling, disputing, and fallen into controversy, many things unworthy of an ascetic have been done and said. If the Community is ready, I would like to confess in the midst of the Community under the covering of grass both these venerable ones' offences and my own offences, for the sake of these venerable ones and for my own sake, except for grave offences and those connected with laypeople.

Then a competent monk from the other party should rise from his seat, arrange his robe over one shoulder, raise his joined palms in reverential salutation, and inform the Community:

"This, Ānanda, is the covering over with grass, and thus there is the settling of some litigations, namely - by covering with grass.

54. "Ānanda, there are these six principles conducive to cordiality that create love and respect, conducing to inclusion, non-dispute, concord, and unity. What six? Here, Ānanda, 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, Ānanda, a monk maintains verbal 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, Ānanda, a monk maintains mental 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, Ānanda, a monk - whatever righteous gains he receives, even the contents of his alms bowl, with such gains - he shares them and uses them in common with his virtuous fellow monks. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

"Furthermore, Ānanda, a monk - in virtues that are unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, untarnished, and conducive to concentration - lives in accordance with his fellow monks, both openly and in private, in such virtues. This too is a principle conducive to cordiality that creates love and respect, conducing to inclusion, non-dispute, concord, and unity.

"Furthermore, Ānanda, a monk - that noble and emancipating view which leads one who acts accordingly to the complete destruction of suffering, in such a view - lives in accordance with 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. Ānanda, these six principles conducive to cordiality create love and respect, conducing to inclusion, non-dispute, concord, and unity.

"If you, Ānanda, were to undertake and maintain these six principles conducive to cordiality, do you see, Ānanda, any course of speech, subtle or gross, that you could not endure?" "No, Venerable Sir." "Therefore, Ānanda, undertake and maintain these six principles of cordiality. That will be for your welfare and happiness for a long time."

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

The Discourse at Sāmagāma is concluded as the fourth.

5. The Discourse to Sunakkhatta

55. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion several monks had declared final knowledge in the presence of the Blessed One: "We understand: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'" Sunakkhatta the Licchavi son heard: "Several monks have declared final knowledge in the presence of the Blessed One: 'We understand: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being."'" Then Sunakkhatta the Licchavi son approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Sunakkhatta the Licchavi son said this to the Blessed One - "I have heard this, Venerable Sir: 'Several monks have declared final knowledge in the presence of the Blessed One: "We understand: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'"' "Those monks, Venerable Sir, who declared final knowledge in the presence of the Blessed One: 'We understand: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being"' - did those monks declare final knowledge rightly, Venerable Sir, or are there some monks who declared final knowledge through overestimation?"

56. "Those monks, Sunakkhatta, who declared final knowledge in my presence: 'We understand: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being."'" "Some monks here declared final knowledge rightly, but there are also some monks here who declared final knowledge through overestimation. There, Sunakkhatta, for those monks who declared final knowledge rightly, it is just so; but for those monks who declared final knowledge through overestimation, there, Sunakkhatta, the Truth Finder thinks thus: 'I shall teach them the Teaching.' Even when the Truth Finder thinks thus: 'I shall teach them the Teaching,' yet some misguided men formulate questions again and again, approach the Truth Finder, and ask them. There, Sunakkhatta, even when the Truth Finder thinks thus: 'I shall teach them the Teaching,' that too changes." "This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to teach the Teaching. Having heard it from the Blessed One, the monks will remember it." "Then listen, Sunakkhatta, attend carefully, I shall speak." "Yes, Venerable Sir," Sunakkhatta the Licchavi son replied to the Blessed One. The Blessed One said this -

57. "These, Sunakkhatta, are the five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, Sunakkhatta, are the five cords of sensual pleasure.

58. "It is possible, Sunakkhatta, that some person here might be disposed towards worldly material things. For a person disposed towards worldly material things, Sunakkhatta, talk fitting to that tendency persists, and he thinks and examines in accordance with that; he associates with that kind of person and finds satisfaction in that; but when talk connected with the imperturbable is occurring, he does not listen, does not lend an ear, does not establish his mind on final knowledge, and neither associates with that person nor finds satisfaction in that. Just as, Sunakkhatta, a person might have been long absent from his own village or town. He might see another person who had recently left that village or town. He would ask that person about the security, prosperity and health of that village or town; and that person would tell him about the security, prosperity and health of that village or town. What do you think, Sunakkhatta, would that person listen to him, lend an ear, establish his mind on final knowledge, associate with that person, and find satisfaction in that?" "Yes, Venerable Sir." "Even so, Sunakkhatta, it is possible that some person here might be disposed towards worldly material things. For a person disposed towards worldly material things, Sunakkhatta, talk fitting to that tendency persists, and he thinks and examines in accordance with that; he associates with that kind of person and finds satisfaction in that; but when talk connected with the imperturbable is occurring, he does not listen, does not lend an ear, does not establish his mind on final knowledge, and neither associates with that person nor finds satisfaction in that. It should be understood thus: 'This person disposed towards worldly material things is indeed unfettered by the fetter of the imperturbable.'"

59. "It is possible, Sunakkhatta, that some person here might be disposed towards the imperturbable. For a person disposed towards the imperturbable, Sunakkhatta, talk fitting to that tendency persists, and he thinks and examines in accordance with that; he associates with that kind of person and finds satisfaction in that; but when talk connected with worldly material things is occurring, he does not listen, does not lend an ear, does not establish his mind on final knowledge, and neither associates with that person nor finds satisfaction in that. Just as, Sunakkhatta, a yellowed leaf released from its stalk is incapable of becoming green again; even so, Sunakkhatta, for a person disposed towards the imperturbable, the fetters of worldly material things are released. It should be understood thus: 'This person disposed towards the imperturbable is indeed unfettered by the fetter of worldly material things.'"

60. "It is possible, Sunakkhatta, that some person here might be disposed towards the base of nothingness. For a person disposed towards the base of nothingness, Sunakkhatta, talk fitting to that tendency persists, and he thinks and examines in accordance with that; he associates with that kind of person and finds satisfaction in that; but when talk connected with the imperturbable is occurring, he does not listen, does not lend an ear, does not establish his mind on final knowledge, and neither associates with that person nor finds satisfaction in that. Just as, Sunakkhatta, a large rock split in two cannot be joined together again; even so, Sunakkhatta, for a person disposed towards the base of nothingness, the fetters of the imperturbable are broken. It should be understood thus: 'This person disposed towards the base of nothingness is indeed unfettered by the fetter of the imperturbable.'"

61. "It is possible, Sunakkhatta, that some person here might be disposed towards the base of neither-perception-nor-non-perception. For a person disposed towards the base of neither-perception-nor-non-perception, Sunakkhatta, talk fitting to that tendency persists, and he thinks and examines in accordance with that; he associates with that kind of person and finds satisfaction in that; but when talk connected with the base of nothingness is occurring, he does not listen, does not lend an ear, does not establish his mind on final knowledge, and neither associates with that person nor finds satisfaction in that. Just as, Sunakkhatta, a person having eaten agreeable food might vomit it. What do you think, Sunakkhatta, would that person wish to eat that food again?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that food is considered repulsive." "Even so, Sunakkhatta, for a person disposed towards the base of neither-perception-nor-non-perception, the fetters of the base of nothingness are vomited. It should be understood thus: 'This person disposed towards the base of neither-perception-nor-non-perception is indeed unfettered by the fetter of the base of nothingness.'"

62. "It is possible, Sunakkhatta, that some person here might be rightly disposed towards Nibbāna. For a person rightly disposed towards Nibbāna, Sunakkhatta, talk fitting to that tendency persists, and he thinks and examines in accordance with that; he associates with that kind of person and finds satisfaction in that; but when talk connected with the base of neither-perception-nor-non-perception is occurring, he does not listen, does not lend an ear, does not establish his mind on final knowledge, and neither associates with that person nor finds satisfaction in that. Just as, Sunakkhatta, a palm tree with its crown cut off is incapable of further increase; even so, Sunakkhatta, for a person rightly disposed towards Nibbāna, the fetters of the base of neither-perception-nor-non-perception are cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. It should be understood thus: 'This person rightly disposed towards Nibbāna is indeed unfettered by the fetter of the base of neither-perception-nor-non-perception.'"

63. "It is possible, Sunakkhatta, that some monk here might think thus: 'Craving has been called an arrow by the ascetic, ignorance is the poison's venom, one is afflicted by desire, lust and ill will. That arrow of craving has been abandoned by me, the venom of ignorance has been removed, I am rightly disposed towards Nibbāna.' He might have such conceit while it is not actually so. He might then pursue things unsuitable for one rightly disposed towards Nibbāna; he might pursue unsuitable seeing of forms with the eye, pursue unsuitable hearing of sounds with the ear, pursue unsuitable smelling of odours with the nose, pursue unsuitable tasting of flavours with the tongue, pursue unsuitable touching of tactile objects with the body, pursue unsuitable cognizing of mind-objects with the mind. When he pursues unsuitable seeing of forms with the eye, pursues unsuitable hearing of sounds with the ear, pursues unsuitable smelling of odours with the nose, pursues unsuitable tasting of flavours with the tongue, pursues unsuitable touching of tactile objects with the body, pursues unsuitable cognizing of mind-objects with the mind, lust would corrupt his mind. With a mind corrupted by lust, he would meet death or deadly suffering.

"Just as, Sunakkhatta, a man might be wounded by an arrow thickly smeared with poison. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would cut around the wound's opening with a knife. Having cut around the wound's opening with a knife, he would probe for the arrow with a probe. Having probed for the arrow with a probe, he would pull out the arrow and remove the poison's harm with some residue remaining. Knowing that some residue remains, he would say thus: 'Good man, the arrow has been pulled out from you, the poison's harm has been removed though some residue remains. And it is not enough to cause you obstruction. You should eat only suitable foods, do not let your wound discharge by eating unsuitable foods. From time to time you should wash the wound, from time to time you should anoint the wound's opening, do not let pus and blood cover the wound's opening by not washing the wound from time to time and not anointing the wound's opening from time to time. Do not expose yourself to wind and sun, do not let dust and dirt irritate your wound's opening by exposing yourself to wind and sun. Good man, you should dwell protecting the wound, fostering its healing.' He would think thus - 'The arrow has been pulled out from me, the poison's harm has been removed without residue. And it is not enough to cause me obstruction.' He would eat unsuitable foods. When he eats unsuitable foods, his wound would discharge. He would not wash the wound from time to time, nor anoint the wound's opening from time to time. When he does not wash the wound from time to time, nor anoint the wound's opening from time to time, pus and blood would cover the wound's opening. He would expose himself to wind and sun. When he exposes himself to wind and sun, dust and dirt would irritate his wound's opening. He would not dwell protecting the wound, not fostering its healing. Due to this unsuitable behaviour, and because the impure poison's harm was removed with residue remaining, for both these reasons his wound would become worse. With the wound having become worse, he would meet death or deadly suffering.

"Even so, Sunakkhatta, it is possible that some monk here might think thus: 'Craving has been called an arrow by the ascetic, ignorance is the poison's venom, one is afflicted by desire, lust and ill will. That arrow of craving has been abandoned by me, the venom of ignorance has been removed, I am rightly disposed towards Nibbāna.' He might have such conceit while it is not actually so. He might then pursue things unsuitable for one rightly disposed towards Nibbāna; he might pursue unsuitable seeing of forms with the eye, pursue unsuitable hearing of sounds with the ear, pursue unsuitable smelling of odours with the nose, pursue unsuitable tasting of flavours with the tongue, pursue unsuitable touching of tactile objects with the body, pursue unsuitable cognizing of mind-objects with the mind. When he pursues unsuitable seeing of forms with the eye, pursues unsuitable hearing of sounds with the ear, pursues unsuitable smelling of odours with the nose, pursues unsuitable tasting of flavours with the tongue, pursues unsuitable touching of tactile objects with the body, pursues unsuitable cognizing of mind-objects with the mind, lust would corrupt his mind. With a mind corrupted by lust, he would meet death or deadly suffering. For this, Sunakkhatta, is death in the noble one's discipline: when one rejects the training and returns to what is inferior; and this, Sunakkhatta, is deadly suffering: when one commits some corrupted offence.

64. "It is possible, Sunakkhatta, that some monk here might think thus: 'Craving has been called an arrow by the ascetic, ignorance is the poison's venom, one is afflicted by desire, lust and ill will. That arrow of craving has been abandoned by me, the venom of ignorance has been removed, I am rightly disposed towards Nibbāna.' Being truly disposed towards Nibbāna, he would not pursue things unsuitable for one rightly disposed towards Nibbāna; he would not pursue unsuitable seeing of forms with the eye, would not pursue unsuitable hearing of sounds with the ear, would not pursue unsuitable smelling of odours with the nose, would not pursue unsuitable tasting of flavours with the tongue, would not pursue unsuitable touching of tactile objects with the body, would not pursue unsuitable cognizing of mind-objects with the mind. When he does not pursue unsuitable seeing of forms with the eye, does not pursue unsuitable hearing of sounds with the ear, does not pursue unsuitable smelling of odours with the nose, does not pursue unsuitable tasting of flavours with the tongue, does not pursue unsuitable touching of tactile objects with the body, does not pursue unsuitable cognizing of mind-objects with the mind, lust would not corrupt his mind. With a mind not corrupted by lust, he would neither meet death nor deadly suffering.

"Just as, Sunakkhatta, a man might be wounded by an arrow thickly smeared with poison. His friends, ministers, relatives, and blood relations would bring a surgeon. That surgeon would cut around the wound's opening with a knife. Having cut around the wound's opening with a knife, he would probe for the arrow with a probe. Having probed for the arrow with a probe, he would pull out the arrow and remove the poison's harm without residue. Knowing that no residue remains, he would say thus - 'Good man, the arrow has been pulled out from you, the poison's harm has been removed without residue. And it is not enough to cause you obstruction. You should eat only suitable foods, do not let your wound discharge by eating unsuitable foods. From time to time you should wash the wound, from time to time you should anoint the wound's opening. Do not let pus and blood cover the wound's opening by not washing the wound from time to time and not anointing the wound's opening from time to time. Do not expose yourself to wind and sun, do not let dust and dirt irritate your wound's opening by exposing yourself to wind and sun. Good man, you should dwell protecting the wound, fostering its healing.' He would think thus - 'The arrow has been pulled out from me, the poison's harm has been removed without residue. And it is not enough to cause me obstruction.' He would eat suitable foods. When he eats suitable foods, his wound would not discharge. From time to time he would wash the wound, from time to time he would anoint the wound's opening. When he washes the wound from time to time and anoints the wound's opening from time to time, pus and blood would not cover the wound's opening. He would not expose himself to wind and sun. When he does not expose himself to wind and sun, dust and dirt would not irritate his wound's opening. He would dwell protecting the wound, fostering its healing. Due to this suitable behaviour, and because the impure poison's harm was removed without residue, for both these reasons his wound would heal. With the wound healed and covered with skin, he would neither meet death nor deadly suffering.

"Even so, Sunakkhatta, it is possible that some monk here might think thus: 'Craving has been called an arrow by the ascetic, ignorance is the poison's venom, one is afflicted by desire, lust and ill will. That arrow of craving has been abandoned by me, the venom of ignorance has been removed, I am rightly disposed towards Nibbāna.' Being truly disposed towards Nibbāna, he would not pursue things unsuitable for one rightly disposed towards Nibbāna; he would not pursue unsuitable seeing of forms with the eye, would not pursue unsuitable hearing of sounds with the ear, would not pursue unsuitable smelling of odours with the nose, would not pursue unsuitable tasting of flavours with the tongue, would not pursue unsuitable touching of tactile objects with the body, would not pursue unsuitable cognizing of mind-objects with the mind. When he does not pursue unsuitable seeing of forms with the eye, does not pursue unsuitable hearing of sounds with the ear, does not pursue unsuitable smelling of odours with the nose, does not pursue unsuitable tasting of flavours with the tongue, does not pursue unsuitable touching of tactile objects with the body, does not pursue unsuitable cognizing of mind-objects with the mind, lust would not corrupt his mind. With a mind not corrupted by lust, he would neither meet death nor deadly suffering.

65. "Sunakkhatta, I have made this simile to convey the meaning. This here is the meaning - 'Wound', Sunakkhatta, this is a designation for the six internal sense bases; 'Poison', Sunakkhatta, this is a designation for ignorance; 'Arrow', Sunakkhatta, this is a designation for craving; 'Probe', Sunakkhatta, this is a designation for mindfulness; 'Knife', Sunakkhatta, this is a designation for noble wisdom; 'Surgeon', Sunakkhatta, this is a designation for the Truth Finder, the Arahant, the Perfectly Enlightened One.

"That monk, Sunakkhatta, who is restrained regarding the six bases of contact, 'acquisition is the root of suffering' - having understood thus, being without acquisition, liberated through the extinction of acquisition, that he would either direct his body towards acquisition or arouse his mind - This is not a possible position. Suppose, Sunakkhatta, there was a drinking cup endowed with colour, endowed with odour, endowed with taste; but it was mixed with poison. Then a person would come, wanting to live, not wanting to die, wanting happiness and averse to suffering. What do you think, Sunakkhatta, would that person drink from that drinking cup knowing: 'Having drunk this, I will meet death or deadly suffering'?" "No, Venerable Sir." "Even so, Sunakkhatta, that monk who is restrained regarding the six bases of contact, 'acquisition is the root of suffering' - having understood thus, being without acquisition, liberated through the extinction of acquisition, that he would either direct his body towards acquisition or arouse his mind - This is not a possible position. Suppose, Sunakkhatta, there was a deadly poisonous snake. Then a person would come, wanting to live, not wanting to die, wanting happiness and averse to suffering. What do you think, Sunakkhatta, would that person offer his hand or thumb to that deadly poisonous snake knowing: 'Being bitten by this, I will meet death or deadly suffering'?" "No, Venerable Sir." "Even so, Sunakkhatta, that monk who is restrained regarding the six bases of contact, 'acquisition is the root of suffering' - having understood thus, being without acquisition, liberated through the extinction of acquisition, that he would either direct his body towards acquisition or arouse his mind - this is not possible."

This is what the Blessed One said. Delighted, Sunakkhatta the Licchavi son rejoiced in what the Blessed One had said.

The Discourse to Sunakkhatta is concluded, the fifth.

6. The Discourse on the Way to the Imperturbable

66. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus in a market town of the Kurus named KammāsaTeaching. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, sensual pleasures are impermanent, hollow, false, of a deceptive nature. Monks, they are magical illusions, the prattle of fools. Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life - all this is Māra's domain, Māra's sphere, Māra's bait, Māra's range. Therein these evil unwholesome mental states of covetousness, ill will, and rivalry arise. These become obstacles for a noble disciple training here. Therein, monks, the noble disciple reflects thus: 'Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life - all this is Māra's domain, Māra's sphere, Māra's bait, Māra's range. Therein these evil unwholesome mental states of covetousness, ill will, and rivalry arise, and these become obstacles for a noble disciple training here. Let me dwell with a mind that is vast and exalted, having transcended the world, having made a resolution with the mind. For when I dwell with a mind that is vast and exalted, having transcended the world, having made a resolution with the mind, those evil unwholesome mental states of covetousness, ill will, and rivalry will not exist. With their abandoning my mind will be unlimited, immeasurable, well developed.' When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the imperturbable now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the imperturbable. This, monks, is declared to be the first way of practice suitable for the imperturbable."

67. "Furthermore, monks, the noble disciple reflects thus: 'Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life; whatever form there is - the four great elements and the form derived from the four great elements.' When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the imperturbable now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the imperturbable. This, monks, is declared to be the second way of practice suitable for the imperturbable.

"Furthermore, monks, the noble disciple reflects thus: 'Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life; both the forms pertaining to the present life and those pertaining to the future life; both the perception of forms pertaining to the present life and that pertaining to the future life - both of these are impermanent. What is impermanent is not fit to be delighted in, not fit to be welcomed, not fit to be adhered to. When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the imperturbable now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the imperturbable. This, monks, is declared to be the third way of practice suitable for the imperturbable.

68. "Furthermore, monks, the noble disciple reflects thus: 'Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life; both the forms pertaining to the present life and those pertaining to the future life; both the perception of forms pertaining to the present life and that pertaining to the future life; and the perception of the imperturbable - all perceptions. Where these cease without remainder, that is peaceful, that is sublime - that is, the base of nothingness.' When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the base of nothingness now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the base of nothingness. This, monks, is declared to be the first way of practice suitable for the base of nothingness.

69. "Furthermore, monks, the noble disciple having gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: 'This is empty of self or of what belongs to self'. When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the base of nothingness now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the base of nothingness. This, monks, is declared to be the second way of practice suitable for the base of nothingness.

70. "Furthermore, monks, the noble disciple reflects thus: 'I am not anything belonging to anyone anywhere, and there is not anything belonging to me anywhere.' When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the base of nothingness now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the base of nothingness. This, monks, is declared to be the third way of practice suitable for the base of nothingness.

"Furthermore, monks, the noble disciple reflects thus: 'Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life; both the forms pertaining to the present life and those pertaining to the future life; both the perception of forms pertaining to the present life and that pertaining to the future life; both the perception of the imperturbable and the perception of the base of nothingness - all perceptions. Where these cease without remainder, that is peaceful, that is sublime - namely, the base of neither-perception-nor-non-perception.' When he practises thus and frequently dwells thus, his mind becomes confident in this base. When there is confidence, he either attains to the base of neither-perception-nor-non-perception now or resolves upon it with wisdom after the breaking up of the body, after death. This is indeed possible that his consciousness leading thereto might be for rebirth in the base of neither-perception-nor-non-perception. This, monks, is declared to be the way of practice suitable for the base of neither-perception-nor-non-perception."

71. When this was said, the Venerable Ānanda said this to the Blessed One - "Here, Venerable Sir, a monk practises thus: 'It might not be, and it might not be mine; it will not be, it will not be mine; what exists, what has come to be - that I am abandoning.' Thus he gains equanimity. Would that monk attain final Nibbāna or not, Venerable Sir?" "Here, Ānanda, one monk might attain final Nibbāna, another monk might not attain final Nibbāna." "What, Venerable Sir, is the reason, what is the condition why one monk might attain final Nibbāna, another monk might not attain final Nibbāna?" "Here, Ānanda, a monk practises thus: 'It might not be, and it might not be mine; it will not be, it will not be mine; what exists, what has come to be - that I am abandoning.' Thus he gains equanimity. He delights in that equanimity, welcomes it, and holds to it. As he delights in that equanimity, welcomes it, and holds to it, his consciousness becomes dependent on it and clings to it. A monk with clinging, Ānanda, does not attain final Nibbāna." "But where, Venerable Sir, does that monk cling when he clings?" "To the base of neither-perception-nor-non-perception, Ānanda." "When clinging, Venerable Sir, it seems that monk clings to the best of clingings." "When clinging, Ānanda, that monk clings to the best of clingings. For this, Ānanda, is the best of clingings, namely, the base of neither-perception-nor-non-perception."

72. "Here, Ānanda, a monk practises thus: 'It might not be, and it might not be mine; it will not be, it will not be mine; what exists, what has come to be - that I am abandoning.' Thus he gains equanimity. He does not delight in that equanimity, does not welcome it, does not hold to it. As he does not delight in that equanimity, does not welcome it, does not hold to it, his consciousness does not become dependent on it and does not cling to it. Not clinging, Ānanda, a monk attains final Nibbāna."

73. "Wonderful, Venerable Sir, marvellous, Venerable Sir! Indeed, Venerable Sir, the Blessed One has explained to us the crossing over the flood through progressive steps. But what, Venerable Sir, is the noble liberation?" "Here, Ānanda, a noble disciple reflects thus: 'Both the sensual pleasures pertaining to the present life and those pertaining to the future life; both the perception of sensual pleasures pertaining to the present life and that pertaining to the future life; both the forms pertaining to the present life and those pertaining to the future life; both the perception of forms pertaining to the present life and that pertaining to the future life; the perception of the imperturbable, the perception of the base of nothingness, and the perception of the base of neither-perception-nor-non-perception - this is identity, as far as identity extends. This is the Deathless, namely, the liberation of mind through non-clinging. Thus, Ānanda, I have taught the way leading to the imperturbable, I have taught the way leading to the base of nothingness, I have taught the way leading to the base of neither-perception-nor-non-perception, I have taught the crossing over the flood through progressive steps, I have taught the noble liberation. Whatever, Ānanda, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern, that has been done for you by me. Here, Ānanda, are the roots of trees, here are empty dwellings. Meditate, Ānanda, do not be negligent, do not be ones who later feel regret. This is our instruction to you."

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

The Discourse on the Way to the Imperturbable is concluded as the sixth.

7. The Discourse to Gaṇaka Moggallāna

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

"Just as, Master Gotama, in this Mansion of Migāra's Mother can be seen a gradual training, gradual activity, gradual practice, that is - right up to the last step of the staircase, even these brahmins, Master Gotama, show a gradual training, gradual activity, gradual practice, that is - in recitation; even these archers, Master Gotama, show a gradual training, gradual activity, gradual practice, that is - in archery. Even we accountants who earn our living by counting, Master Gotama, show a gradual training, gradual activity, gradual practice, that is - in calculation. For when we get a pupil, Master Gotama, we first make them count thus: 'one one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens'; we make them count up to a hundred, Master Gotama, and even beyond. Is it possible, Master Gotama, to point out a similar gradual training, gradual activity, gradual practice in this teaching and discipline?"

75. "It is possible, brahmin, to point out a gradual training, gradual activity, gradual practice in this teaching and discipline. Just as, brahmin, a skilled horse trainer, having obtained a good thoroughbred horse, first makes it perform exercises with the bit, then makes it perform further exercises; even so, brahmin, the Truth Finder, having obtained a person to be tamed, first trains him thus - 'Come, monk, be virtuous, dwell restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, train in the training rules you have undertaken.'

"When, brahmin, the 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, the Truth Finder trains him further - 'Come, monk, be guarded in the doors of your faculties, when seeing a form with the eye, do not grasp at its signs nor at its features. Since, if you dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, practise restraint for its restraint; guard the eye faculty, undertake 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, do not grasp at its signs nor at its features. Since, if you dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, practise restraint for its restraint; guard the mind faculty, undertake the restraint of the mind faculty.'

"When, brahmin, the monk is guarded in the doors of his faculties, the Truth Finder trains him further - 'Come, monk, be moderate in eating. Take food after careful reflection - neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life - thinking: "Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort".'

"When, brahmin, the monk is moderate in eating, the Truth Finder trains him further - 'Come, monk, dwell devoted to wakefulness, during the day purify your mind from obstructive states by walking and sitting, in the first watch of the night purify your mind from obstructive states by walking and sitting, in the middle watch of the night lie down on your right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising, and in the last watch of the night, having risen, purify your mind from obstructive states by walking and sitting.'

"When, brahmin, the monk is devoted to wakefulness, the Truth Finder trains him further - 'Come, monk, be endowed with mindfulness and clear comprehension, acting with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching your limbs, when wearing your robes and carrying your outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.'

"When, brahmin, the monk is endowed with mindfulness and clear comprehension, the Truth Finder trains him further - 'Come, monk, resort to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw.' 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.

76. "Having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. with the subsiding of thought and examination, internal confidence... etc... enters and dwells in the second meditative absorption. With the fading away of rapture... enters and dwells in the third meditative absorption. With the abandoning of pleasure... enters and dwells in the fourth meditative absorption.

"Those monks who are trainees, brahmin, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage - for them this is my instruction. But those monks who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge - for them these things lead to a pleasant dwelling in this very life and to mindfulness and clear comprehension.

When this was said, the brahmin Gaṇakamoggallāna said this to the Blessed One - "When Master Gotama's disciples are thus exhorted, thus instructed by Master Gotama, do they all attain the ultimate goal, Nibbāna, or do some not attain it?" "Some of my disciples, brahmin, when thus exhorted by me, thus instructed by me, attain the ultimate goal, Nibbāna, and some do not attain it."

"Master Gotama, what is the reason, what is the condition why, while Nibbāna exists, while the path leading to Nibbāna exists, while Master Gotama exists as guide; Yet when Master Gotama's disciples are thus exhorted, thus instructed by Master Gotama, some attain the ultimate goal, Nibbāna, and some do not attain it?"

77. "Then, brahmin, I shall question you about this very matter. Answer as you think fit. What do you think, brahmin, are you skilled in the road to Rājagaha?" "Yes, sir, I am skilled in the road to Rājagaha." "What do you think, brahmin, suppose a person were to come wanting to go to Rājagaha. Having approached you, he would say: 'I wish, sir, to go to Rājagaha; please show me the road to Rājagaha.' You would tell him thus: 'Come, good man, this road goes to Rājagaha. Go along it for a while; when you have gone along it for a while you will see such and such a village; go along it for a while; when you have gone along it for a while you will see such and such a town; go along it for a while; when you have gone along it for a while you will see Rājagaha's delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.' Though thus exhorted by you, thus instructed by you, he would take a wrong road and go in the opposite direction. Then a second person would come wanting to go to Rājagaha. Having approached you, he would say: 'I wish, sir, to go to Rājagaha; please show me the road to Rājagaha.' You would tell him thus: 'Come, good man, this road goes to Rājagaha. Go along it for a while; when you have gone along it for a while you will see such and such a village; go along it for a while; when you have gone along it for a while you will see such and such a town; go along it for a while; when you have gone along it for a while you will see Rājagaha's delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.' Thus exhorted by you, thus instructed by you, he would safely arrive at Rājagaha. What, brahmin, is the reason, what is the condition why, while Rājagaha exists, while the road leading to Rājagaha exists, while you exist as guide; yet when thus exhorted by you, thus instructed by you, one person takes a wrong road and goes in the opposite direction, while one safely arrives at Rājagaha?" "What can I do about this, Master Gotama? I am merely one who shows the way, Master Gotama."

"Even so, brahmin, while Nibbāna exists, while the path leading to Nibbāna exists, while I exist as guide; Yet when my disciples are thus exhorted by me, thus instructed by me, some attain the ultimate goal, Nibbāna, and some do not attain it. What can I do about that, brahmin? The Truth Finder is one who shows the path, brahmin.

78. When this was said, the brahmin Gaṇakamoggallāna said this to the Blessed One - "Master Gotama, those individuals who have no faith, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are fraudulent, deceitful, treacherous, haughty, empty, arrogant, fickle, garrulous, of loose speech, with faculties unguarded, immoderate in eating, undevoted to wakefulness, unconcerned with recluseship, not greatly respectful of training, luxurious, lax, leaders in backsliding, having cast off the duty of seclusion, lazy, of little energy, unmindful, not clearly comprehending, unconcentrated, with wandering minds, unwise, drivellers - with them Master Gotama does not live together."

"But those clansmen who have gone forth from the household life into homelessness out of faith, who are not fraudulent, not deceitful, not treacherous, not haughty, not empty, not arrogant, not fickle, not garrulous, not of loose speech, with faculties guarded, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious, not lax, having cast off backsliding, forerunners in seclusion, of aroused energy, resolute, with mindfulness established, clearly comprehending, concentrated, one-pointed in mind, possessed of wisdom, not drivellers - with them Master Gotama lives together.

"Just as, Master Gotama, of all root fragrances, black ginger is declared the foremost; of all heartwood fragrances, red sandalwood is declared the foremost; of all flower fragrances, jasmine is declared the foremost; even so Master Gotama's exhortation is foremost among contemporary teachings.

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

The Discourse to Gaṇaka Moggallāna is concluded as the seventh.

8. The Discourse with Gopaka Moggallāna

79. Thus have I heard - On one occasion the Venerable Ānanda was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground, shortly after the Blessed One had attained final Nibbāna. Now on that occasion King Ajātasattu of Magadha, the son of Queen Vedehī, was having Rājagaha fortified out of fear of King Pajjota. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, entered Rājagaha for alms. Then this occurred to the Venerable Ānanda - "It is still too early to walk for alms in Rājagaha. What if I were to approach the brahmin Gopakamoggallāna at his workplace?"

Then the Venerable Ānanda approached the brahmin Gopakamoggallāna at his workplace. The brahmin Gopakamoggallāna saw the Venerable Ānanda coming from afar. Having seen them, he said this to the Venerable Ānanda - "Let the Venerable Ānanda come! A warm welcome to the Venerable Ānanda. It has been a long time since the Venerable Ānanda took the opportunity to come here. Please sit down, Venerable Ānanda, this seat has been prepared." The Venerable Ānanda sat down on the prepared seat. The brahmin Gopakamoggallāna too, having taken a low seat, sat down to one side. Seated to one side, the brahmin Gopakamoggallāna said this to the Venerable Ānanda - "Is there, Venerable Ānanda, even a single monk who is endowed in every way and in all respects with those qualities with which Master Gotama was endowed as an Arahant, a Fully Enlightened One?" "There is not, brahmin, even a single monk who is endowed in every way and in all respects with those qualities with which the Blessed One was endowed as an Arahant, a Fully Enlightened One. For, brahmin, the Blessed One was the originator of the unoriginated path, the producer of the unproduced path, the declarer of the undeclared path; he was the knower of the path, the discoverer of the path, the one skilled in the path; and now his disciples dwell following the path, becoming endowed with it afterwards." This was the conversation between the Venerable Ānanda and the brahmin Gopakamoggallāna that was interrupted.

Then the brahmin Vassakāra, the chief minister of Magadha, while supervising work in Rājagaha, approached the Venerable Ānanda at the brahmin Gopakamoggallāna's workplace; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Venerable Ānanda - "What discussion were you having as you sat together here, Venerable Ānanda? What was the conversation that was interrupted?" "Here, brahmin, the brahmin Gopakamoggallāna said this to me - 'Is there, Venerable Ānanda, even a single monk who is endowed in every way and in all respects with those qualities with which Master Gotama was endowed as an Arahant, a Fully Enlightened One?' When this was said, brahmin, I said this to the brahmin Gopakamoggallāna - 'There is not, brahmin, even a single monk who is endowed in every way and in all respects with those qualities with which the Blessed One was endowed as an Arahant, a Fully Enlightened One. For, brahmin, the Blessed One was the originator of the unoriginated path, the producer of the unproduced path, the declarer of the undeclared path; he was the knower of the path, the discoverer of the path, the one skilled in the path; and now his disciples dwell following the path, becoming endowed with it afterwards.' This, brahmin, was our discussion with the brahmin Gopakamoggallāna that was interrupted. Then you arrived."

80. "But Venerable Ānanda, is there even a single monk appointed by Master Gotama - 'This one will be your refuge after my passing' - whom you now look up to?" "There is not, brahmin, even a single monk appointed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One - 'This one will be your refuge after my passing' - whom we now look up to." "But Venerable Ānanda, is there even a single monk chosen by the Community, appointed by several elder monks - 'This one will be our refuge after the Blessed One's passing' - whom you now look up to?" "There is not, brahmin, even a single monk chosen by the Community, appointed by several elder monks - 'This one will be our refuge after the Blessed One's passing' - whom we now look up to." "Then, Venerable Ānanda, with no refuge, what is the cause of concord?" "We are not without refuge, brahmin; we have a refuge, brahmin; we have the Teaching as our refuge."

"'But Venerable Ānanda, is there even a single monk appointed by Master Gotama - 'This one will be your refuge after my passing' - whom you now look up to?" - when asked thus, you say 'There is not, brahmin, even a single monk appointed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One - 'This one will be your refuge after my passing' - whom we now look up to'; 'But Venerable Ānanda, is there even a single monk chosen by the Community, appointed by several elder monks - 'This one will be our refuge after the Blessed One's passing' - whom you now look up to?" - when asked thus, you say 'There is not, brahmin, even a single monk chosen by the Community, appointed by several elder monks - 'This one will be our refuge after the Blessed One's passing' - whom we now look up to' - you say; when asked 'Then, Venerable Ānanda, with no refuge, what is the cause of concord?', you say 'We are not without refuge, brahmin; we have a refuge, brahmin; we have the Teaching as our refuge.' "How, Venerable Ānanda, should the meaning of this statement be understood?"

81. "Indeed, brahmin, training rules have been laid down and the code of monastic rules has been prescribed for monks by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. On the Uposatha day, all of us who live in dependence on the same village district gather together; having gathered, we invite whoever knows it to recite it. If while it is being recited, a monk has committed an offence or a transgression, we deal with him according to the Teaching and according to what has been instructed."

"The venerable ones do not deal with us; "The teaching guides us." "But Venerable Ānanda, is there even a single monk whom you now honour, respect, esteem and worship; and having honoured and respected him, live in dependence on?" "There is not, brahmin, even a single monk whom we now honour, respect, esteem and worship; and having honoured and respected him, live in dependence on."

"'But Venerable Ānanda, is there even a single monk appointed by Master Gotama - 'This one will be your refuge after my passing' - whom you now look up to?" - when asked thus, you say 'There is not, brahmin, even a single monk appointed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One - 'This one will be your refuge after my passing' - whom we now look up to'; 'But Venerable Ānanda, is there even a single monk chosen by the Community, appointed by several elder monks - 'This one will be our refuge after the Blessed One's passing' - whom you now look up to?" - when asked thus, you say 'There is not, brahmin, even a single monk chosen by the Community, appointed by several elder monks - 'This one will be our refuge after the Blessed One's passing' - whom we now look up to'; "But Venerable Ānanda, is there even a single monk whom you now honour, respect, esteem and worship; and having honoured and respected him, live in dependence on?" - when asked thus, you say 'There is not, brahmin, even a single monk whom we now honour, respect, esteem and worship; and having honoured and respected him, live in dependence on.' "How, Venerable Ānanda, should the meaning of this statement be understood?"

82. "Indeed, brahmin, ten inspiring things have been declared by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Whoever among us possesses these things, him we now honour, respect, esteem and worship; and having honoured and respected him, live in dependence on. What are the ten?

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

He is learned, one who remembers what he has learned, one who accumulates learning. Those Teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the holy life in its entirety and complete purity - such Teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view.

He is content with robes, almsfood, lodging, and medicinal requisites.

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.

"He experiences manifold kinds of spiritual power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking the surface as if it were earth; he travels through space cross-legged like a bird on the wing; he touches and strokes with his hand even these sun and moon, so mighty and powerful, and exercises mastery with the body as far as the brahmā world.

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

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

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

"With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their actions.

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.

"Indeed, brahmin, these ten inspiring things have been declared by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Whoever among us possesses these things, him we now honour, respect, esteem and worship; and having honoured and respected him, live in dependence on."

83. When this was said, the brahmin Vassakāra, the chief minister of Magadha, addressed General Upananda: "What does the Venerable General think about how these gentlemen honour what should be honoured, respect what should be respected, esteem what should be esteemed, worship what should be worshipped?" "Indeed these gentlemen honour what should be honoured, respect what should be respected, esteem what should be esteemed, worship what should be worshipped. For if they did not honour, respect, esteem and worship this one; then whom would these gentlemen honour, respect, esteem and worship, and having honoured, respected, esteemed and worshipped, live in dependence on?" Then the brahmin Vassakāra, the chief minister of Magadha, said this to the Venerable Ānanda: "Where is the Venerable Ānanda dwelling at present?" "At present, brahmin, I am dwelling in the Bamboo Grove." "I hope, Venerable Ānanda, that the Bamboo Grove is both delightful and quiet, with little noise, secluded from people, suitable for secret human activities, appropriate for seclusion?" "Indeed, brahmin, the Bamboo Grove is both delightful and quiet, with little noise, secluded from people, suitable for secret human activities, appropriate for seclusion, thanks to guardians and protectors like yourself." "Indeed, Venerable Ānanda, the Bamboo Grove is both delightful and quiet, with little noise, secluded from people, suitable for secret human activities, appropriate for seclusion, thanks to meditators like yourselves who are devoted to meditation. For you are meditators and devoted to meditation."

"On one occasion, Venerable Ānanda, that Master Gotama was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. "Then, Venerable Ānanda, I approached the Great Wood, the Hall with the Peaked Roof, where Master Gotama was. And there Master Gotama spoke about meditation in various ways. And Master Gotama was both a meditator and one devoted to meditation. And Master Gotama praised all meditation."

84. "But, brahmin, the Blessed One did not praise all meditation, nor did he not praise all meditation. What kind of meditation, brahmin, did the Blessed One not praise? Here, brahmin, someone dwells with a mind obsessed by sensual lust, possessed by sensual lust, and he does not understand as it really is the escape from arisen sensual lust; making sensual lust his focus, he meditates, meditates deeply, meditates upon, meditates wrongly. He dwells with a mind obsessed by ill will, possessed by ill will, and he does not understand as it really is the escape from arisen ill will; making ill will his focus, he meditates, meditates deeply, meditates upon, meditates wrongly. He dwells with a mind obsessed by sloth and torpor, possessed by sloth and torpor, and he does not understand as it really is the escape from arisen sloth and torpor; making sloth and torpor his focus, he meditates, meditates deeply, meditates upon, meditates wrongly. He dwells with a mind obsessed by restlessness and remorse, possessed by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse; making restlessness and remorse his focus, he meditates, meditates deeply, meditates upon, meditates wrongly. He dwells with a mind obsessed by doubt, possessed by doubt, and he does not understand as it really is the escape from arisen doubt; making doubt his focus, he meditates, meditates deeply, meditates upon, meditates wrongly. This kind of meditation, brahmin, the Blessed One did not praise.

And what kind of meditation, brahmin, did the Blessed One praise? Here, brahmin, 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...etc... third meditative absorption... enters and dwells in the fourth meditative absorption. This kind of meditation, brahmin, the Blessed One praised."

"So it seems, Venerable Ānanda, that Master Gotama censured meditation that deserved censure and praised meditation that deserved praise. "Well now, Venerable Ānanda, we must go; we have many duties and many things to do." "Now is the time you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and approved of the Venerable Ānanda's words, rose from his seat and departed.

Then, when the brahmin Vassakāra, the chief minister of Magadha had just left, the brahmin Gopakamoggallāna said this to the Venerable Ānanda - "What we asked the Venerable Ānanda, that the Venerable Ānanda has not explained to us." "Did we not tell you, brahmin - 'There is not, brahmin, even a single monk who is endowed in every way and in all respects with those qualities with which the Blessed One was endowed as an Arahant, a Fully Enlightened One. For, brahmin, the Blessed One was the originator of the unoriginated path, the producer of the unproduced path, the declarer of the undeclared path; he was the knower of the path, the discoverer of the path, the one skilled in the path. And now his disciples dwell following the path, becoming endowed with it afterwards.'"

The Discourse to Gopaka-Moggallāna, the eighth, is concluded.

9. The Greater Discourse on the Full-Moon Night

85. 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 the Blessed One was seated in the open air surrounded by the Community of monks, it being the Uposatha day of the fifteenth, on the full-moon night. Then a certain monk, having risen from his seat, having arranged his robe over one shoulder, having raised his joined palms in reverential salutation towards the Blessed One, said this to the Blessed One -

"I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity to explain my question." "Then, monk, sit in your own seat and ask whatever you wish."

86. Then that monk, having sat in his own seat, said this to the Blessed One - "Are these, Venerable Sir, the five aggregates of clinging, that is - the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness?" "These, monk, are the five aggregates of clinging, that is - the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness."

"Good, Venerable Sir," that monk, having delighted in and approved of the Blessed One's words, asked the Blessed One a further question - "But what, Venerable Sir, is the root of these five aggregates of clinging?" "These five aggregates of clinging, monk, have desire as their root." "Is clinging the same as these five aggregates of clinging, Venerable Sir, or is clinging something separate from the five aggregates of clinging?" "Monk, clinging is neither the same as the five aggregates of clinging, nor is clinging something separate from the five aggregates of clinging. Monk, the desire and lust in regard to the five aggregates of clinging, that is the clinging therein."

"But could there be, Venerable Sir, a difference in desire and lust regarding the five aggregates of clinging?" "There could be, monk," said the Blessed One, "here a monk in some cases thinks thus - 'May I be of such form in the future course, may I be of such feeling in the future course, may I be of such perception in the future course, may I be of such formations in the future course, may I be of such consciousness in the future course.' This, monk, is how there could be a difference in desire and lust regarding the five aggregates of clinging."

"But to what extent, Venerable Sir, are the aggregates designated as aggregates?" "Whatever form, monk - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is the form aggregate. Whatever feeling - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is the feeling aggregate. Whatever perception - whether past, future, or present... etc... far or near - this is the perception aggregate. Whatever formations - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is the formations aggregate. Whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - this is the consciousness aggregate. To this extent, monk, are the aggregates designated as aggregates."

"What, Venerable Sir, is the reason, what is the condition for describing the form aggregate? What is the reason, what is the condition for describing the feeling aggregate? What is the reason, what is the condition for describing the perception aggregate? What is the reason, what is the condition for describing the formations aggregate? What is the reason, what is the condition for describing the consciousness aggregate?

"The four great elements, monk, are the reason, the four great elements are the condition for describing the form aggregate. Contact is the reason, contact is the condition for describing the feeling aggregate. Contact is the reason, contact is the condition for describing the perception aggregate. Contact is the reason, contact is the condition for describing the formations aggregate. Name-and-form, monk, is the reason, name-and-form is the condition for describing the consciousness aggregate.

87. "But how, Venerable Sir, does identity view come to be?" "Here, monk, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form; regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; regards perception as self, or self as possessing perception, or perception as in self, or self as in perception; regards formations as self, or self as possessing formations, or formations as in self, or self as in formations; regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, monk, is how identity view comes to be."

"But how, Venerable Sir, does identity view not come to be?" "Here, monk, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form, or form as in self, or self as in form; does not regard feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling; does not regard perception as self, or self as possessing perception, or perception as in self, or self as in perception; does not regard formations as self, or self as possessing formations, or formations as in self, or self as in formations; does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, monk, is how identity view does not come to be."

88. "What, Venerable Sir, is the gratification in form, what is the danger, what is the escape? What is the gratification in feeling, what is the danger, what is the escape? What is the gratification in perception, what is the danger, what is the escape? What is the gratification in formations, what is the danger, what is the escape? What is the gratification in consciousness, what is the danger, what is the escape?" "Whatever pleasure and joy, monk, arise dependent on form - this is the gratification in form. That form is impermanent, suffering, and subject to change - this is the danger in form. The removal of desire and lust, the abandoning of desire and lust for form - this is the escape from form. Whatever, monk, dependent on feeling... dependent on perception... dependent on formations... dependent on consciousness arises pleasure and joy - this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change - this is the danger in consciousness. The removal of desire and lust, the abandoning of desire and lust for consciousness - this is the escape from consciousness."

89. "But how, Venerable Sir, by knowing and seeing in what way do the underlying tendencies to I-making, mine-making, and conceit not occur in regard to this conscious body and all external signs?" "Whatever form, monk - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form as 'This is not mine, I am not this, this is not my self' - this one sees as it really is with right wisdom. Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness as 'This is not mine, I am not this, this is not my self' - this one sees as it really is with right wisdom. This, monk, is how by knowing and seeing thus, the underlying tendencies to I-making, mine-making, and conceit do not occur in regard to this conscious body and all external signs."

90. Then a certain monk had this reflection arise in his mind - "So it seems, friend, form is non-self, feeling is non-self, perception is non-self, formations are non-self, consciousness is non-self; how then will actions done by non-self affect the self?" Then the Blessed One, knowing with his mind the reflection in that monk's mind, addressed the monks - "It is possible, monks, that some misguided person here, ignorant and overcome by ignorance, might think with a mind dominated by craving that he can outrun the Teacher's Teaching - 'So it seems, friend, form is non-self, feeling is non-self, perception is non-self, formations are non-self, consciousness is non-self; how then will actions done by non-self affect the self?' You have been disciplined by me, monks, in the various aspects of the Teaching."

"What do you think, monks, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, monks, feeling... perception... formations... is consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "Therefore, monks, whatever form - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all form - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.' Whatever feeling... whatever perception... whatever formations... whatever consciousness - whether past, future, or present, internal or external, gross or subtle, inferior or sublime, far or near - all consciousness - should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self.' Seeing thus, monks, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness; being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

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

The Greater Discourse on the Full-Moon Night, the ninth, is concluded.

10. The Shorter Discourse on the Full-Moon Night

91. 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 the Blessed One was seated in the open air surrounded by the Community of monks, it being the Uposatha day of the fifteenth, on the full-moon night. Then the Blessed One, having surveyed the silent Community of monks, addressed the monks: "Would an untrue man know of another untrue man: 'This person is an untrue man'?" "No, Venerable Sir." "Good, monks; it is impossible, monks, it cannot happen that an untrue man would know of another untrue man: 'This person is an untrue man'. But would an untrue man know of a true man: 'This person is a true man'?" "No, Venerable Sir." "Good, monks; this too is impossible, monks, it cannot happen that an untrue man would know of a true man: 'This person is a true man'. Monks, an untrue man possesses bad qualities, associates with untrue men, thinks like an untrue man, consults like an untrue man, speaks like an untrue man, acts like an untrue man, holds views like an untrue man; he gives gifts like an untrue man."

"And how, monks, does an untrue man possess bad qualities? Here, monks, an untrue man is without faith, is shameless, is without fear of wrongdoing, has little learning, is lazy, is unmindful, and lacks wisdom. This, monks, is how an untrue man possesses bad qualities.

"And how, monks, is an untrue man one who associates with untrue men? Here, monks, those ascetics and brahmins who are without faith, who have no moral shame, who have no fear of wrongdoing, who have little learning, who are lazy, who are unmindful, who lack wisdom - they become the friends and companions of an untrue man. This, monks, is how an untrue man is one who associates with untrue men.

"And how, monks, is an untrue man one who thinks like an untrue man? Here, monks, an untrue man intends his own affliction, intends the affliction of others, and intends the affliction of both. This, monks, is how an untrue man is one who thinks like an untrue man.

"And how, monks, is an untrue man one who counsels like an untrue man? Here, monks, an untrue man counsels for his own affliction, counsels for the affliction of others, and counsels for the affliction of both. This, monks, is how an untrue man is one who counsels like an untrue man.

"And how, monks, is an untrue man one who speaks like an untrue man? Here, monks, an untrue man is a speaker of false speech, a speaker of divisive speech, a speaker of harsh speech, a gossip. This, monks, is how an untrue man is one who speaks like an untrue man.

"And how, monks, is an untrue man one who acts like an untrue man? Here, monks, an untrue man destroys life, takes what is not given, engages in sexual misconduct. This, monks, is how an untrue man is one who acts like an untrue man.

"And how, monks, is an untrue man one who holds the view of an untrue man? Here, monks, an untrue man holds such a view: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is how an untrue man is one who holds the view of an untrue man.

"And how, monks, does an untrue man give a gift like an untrue man? Here, monks, an untrue man gives a gift carelessly, gives a gift not with his own hands, gives a gift without respect, gives a gift as if discarding it, gives a gift without belief in its future result. This, monks, is how an untrue man gives a gift like an untrue man.

That untrue man, monks, thus possessing bad qualities, thus associating with untrue men, thus thinking like an untrue man, thus counselling like an untrue man, thus speaking like an untrue man, thus acting like an untrue man, thus holding the view of an untrue man; Having given gifts in such an untrue man's way, with the breaking up of the body, after death, he is reborn in the destination of untrue men. And what, monks, is the destination of untrue men? Hell or the animal realm.

92. "Would a true man know of another true man: 'This person is a true man'?" "Yes, Venerable Sir." "Good, monks; it is possible, monks, that a true man would know of another true man: 'This person is a true man'. But would a true man know of an untrue man: 'This person is an untrue man'?" "Yes, Venerable Sir." "Good, monks; this too is possible, monks, that a true man would know of an untrue man: 'This person is an untrue man'. A true man, monks, is endowed with the true Teaching, associates with true men, reflects like a true man, consults like a true man, speaks like a true man, acts like a true man, has the view of a true man; gives gifts like a true man."

"And how, monks, is a true man endowed with the true Teaching? Here, monks, a true man has faith, has moral shame, has fear of wrongdoing, is learned, has aroused energy, has established mindfulness, and has wisdom. This, monks, is how a true man is endowed with the true Teaching.

"And how, monks, is a true man one who associates with true men? Here, monks, those ascetics and brahmins who have faith, who have moral shame, who have fear of wrongdoing, who are learned, who are energetic, who have established mindfulness, who possess wisdom - they become the friends and companions of a true man. This, monks, is how a true man is one who associates with true men.

"And how, monks, is a true man one who thinks like a true man? Here, monks, a true man neither intends his own affliction, nor the affliction of others, nor the affliction of both. This, monks, is how a true man is one who thinks like a true man.

"And how, monks, is a true man one who counsels like a true man? Here, monks, a true man counsels neither for his own affliction, nor for the affliction of others, nor for the affliction of both. This, monks, is how a true man is one who counsels like a true man.

"And how, monks, is a true man one who speaks like a true man? Here, monks, a true man abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter. This, monks, is how a true man is one who speaks like a true man.

"And how, monks, is a true man one who acts like a true man? Here, monks, a true man abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct. This, monks, is how a true man is one who acts like a true man.

"And how, monks, is a true man one who holds the view of a true man? Here, monks, a true man holds such a view: 'There is what is given, what is offered, what is sacrificed, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is how a true man is one who holds the view of a true man.

"And how, monks, is a true man one who gives a gift like a true man? Here, monks, a true man gives a gift carefully, gives a gift with his own hands, gives a gift respectfully, gives a gift not as if discarding it, gives a gift with belief in its future result. This, monks, is how a true man gives a gift like a true man.

That true man, monks, thus endowed with the true Teaching, thus associating with true men, thus thinking like a true man, thus counselling like a true man, thus speaking like a true man, thus acting like a true man, thus holding the view of a true man; Having given gifts in such a true man's way, with the breaking up of the body, after death, he is reborn in the destination of true men. And what, monks, is the destination of true men? Greatness among devas or greatness among humans.

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

The Shorter Discourse on the Full-Moon Night is concluded as the tenth.

The First Chapter, the Devadaha Chapter, is concluded.

Here is its summary -

Devadaha, Pañcattaya, Kinti, Sāma, Sunakkhatta;

Sappāya, Gaṇa, Gopaka, Mahāpuṇṇa and Cūḷapuṇṇa.

2. The Chapter on One by One

1. The Discourse on One by One as they Occurred

93. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, Sāriputta is wise; monks, Sāriputta has great wisdom; monks, Sāriputta has wide wisdom; monks, Sāriputta has swift wisdom; monks, Sāriputta has quick wisdom; monks, Sāriputta has sharp wisdom; monks, Sāriputta has penetrative wisdom; monks, Sāriputta practices step-by-step insight into states for half a month. In this regard, monks, this is Sāriputta's step-by-step insight into states.

94. "Here, monks, Sāriputta, 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. And the states in the first meditative absorption - thought and examination and rapture and happiness and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one. These states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

"And furthermore, monks, Sāriputta, with the subsiding of thought and examination, 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. And the states in the second meditative absorption - internal confidence and rapture and happiness and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one. These states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

"And furthermore, monks, Sāriputta, with the fading away of rapture, 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. And the states in the third meditative absorption - happiness and mindfulness and clear comprehension and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one; these states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

"And furthermore, monks, Sāriputta, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. And the states in the fourth meditative absorption - equanimity, neither-painful-nor-pleasant feeling, tranquillity due to mental stillness, purity of mindfulness and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one. These states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

"And furthermore, monks, Sāriputta, 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,' enters and dwells in the base of the infinity of space. And the states in the base of the infinity of space - perception of the base of the infinity of space and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one. These states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

"And furthermore, monks, Sāriputta, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' enters and dwells in the base of infinite consciousness. And the states in the base of infinite consciousness - perception of the base of infinite consciousness and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one. These states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

"And furthermore, monks, Sāriputta, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' enters and dwells in the base of nothingness. And the states in the base of nothingness - perception of the base of nothingness and one-pointedness of mind, contact, feeling, perception, volition, mind, desire, decision, energy, mindfulness, equanimity, attention - these states are determined by him one by one. These states arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. He understands thus: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

95. "And furthermore, monks, Sāriputta, with the complete transcendence of the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. Mindful, he emerges from that attainment. Having mindfully emerged from that attainment, he contemplates those states that have passed, ceased, and changed: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is an escape beyond this.' Through developing this practice, for him there certainly is.

96. "And furthermore, monks, Sāriputta, with the complete transcendence of the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. Having seen with wisdom, his taints are completely destroyed. Mindful, he emerges from that attainment. Having mindfully emerged from that attainment, he contemplates those states that have passed, ceased, and changed: 'So indeed these states, not having been, come to be; having been, they vanish.' Regarding those states, he dwells unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. He understands: 'There is no escape beyond this.' Through frequent practice, this becomes certain for him.

97. "Indeed, monks, speaking rightly one would say: 'One who has mastered and reached perfection in noble virtue, one who has mastered and reached perfection in noble concentration, one who has mastered and reached perfection in noble wisdom, one who has mastered and reached perfection in noble liberation' - speaking rightly one would say this of Sāriputta - 'One who has mastered and reached perfection in noble virtue, one who has mastered and reached perfection in noble concentration, one who has mastered and reached perfection in noble wisdom, one who has mastered and reached perfection in noble liberation'. Indeed, monks, speaking rightly one would say: 'He is the Blessed One's son, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, not heir to material things' - speaking rightly one would say this of Sāriputta - 'He is the Blessed One's son, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, not heir to material things'. Monks, Sāriputta rightly keeps in motion the unsurpassed wheel of Teaching set in motion by the Truth Finder."

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

The Discourse on One by One as they Occurred is concluded as first.

2. The Discourse on the Sixfold Purity

98. 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 -

"Here, monks, a monk declares final knowledge: I understand: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Monks, that monk's statement should neither be delighted in nor rejected. Without delighting in it or rejecting it, a question should be asked: 'Friend, these four expressions have been rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. Which four? 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 - these, friend, are the four expressions rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. How knowing, how seeing, has the venerable one's mind been liberated from the taints without clinging with regard to these four expressions?' Monks, for a monk whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, this is the natural way of explaining: 'Friend, regarding what is seen, I dwell unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. Friend, regarding what is heard...etc... Friend, regarding what is sensed... Friend, regarding what is cognized, I dwell unattracted, unrepelled, independent, unattached, freed, released, with a mind made unlimited. Thus knowing, thus seeing, friend, my mind has been liberated from the taints without clinging with regard to these four expressions.' Monks, that monk's statement should be delighted in and rejoiced in saying 'Good!' Having delighted in and rejoiced in his statement saying 'Good!' a further question should be asked.

99. "Friends, there are five aggregates of clinging rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. What are the five? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness - these, friends, are the five aggregates of clinging rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. How knowing, how seeing, has the venerable one's mind been liberated from the taints without clinging with regard to these five aggregates of clinging?" Monks, for a monk whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, this is the natural way of explaining: 'Friends, having known form as weak, fading away, and unreliable, with the destruction, fading away, cessation, giving up, and relinquishment of whatever engagement, clinging, mental standpoints, adherences, and underlying tendencies regarding form, I understand that my mind is liberated. Friends, having known feeling...etc... Friends, having known perception... Friends, having known formations... Friends, having known consciousness as weak, fading away, and unreliable, with the destruction, fading away, cessation, giving up, and relinquishment of whatever engagement, clinging, mental standpoints, adherences, and underlying tendencies regarding consciousness, I understand that my mind is liberated. Thus knowing, thus seeing, friends, my mind has been liberated from the taints without clinging with regard to these five aggregates of clinging.' Monks, that monk's statement should be delighted in and rejoiced in saying 'Good!' Having delighted in and rejoiced in his statement saying 'Good!' a further question should be asked.

100. "Friends, there are six elements rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. What are the six? The earth element, the water element, the fire element, the air element, the space element, the consciousness element - these, friends, are the six elements rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. How knowing, how seeing, has the venerable one's mind been liberated from the taints without clinging with regard to these six elements?" Monks, for a monk whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, this is the natural way of explaining: 'Friends, I did not approach the earth element as self, nor did I approach a self dependent on the earth element. With the destruction, fading away, cessation, giving up, and relinquishment of whatever engagement, clinging, mental standpoints, adherences, and underlying tendencies dependent on the earth element, I understand that my mind is liberated. Friends, regarding the water element...etc... Friends, regarding the fire element... Friends, regarding the air element... Friends, regarding the space element... Friends, I did not approach the consciousness element as self, nor did I approach a self dependent on the consciousness element. With the destruction, fading away, cessation, giving up, and relinquishment of whatever engagement, clinging, mental standpoints, adherences, and underlying tendencies dependent on the consciousness element, I understand that my mind is liberated. Thus knowing, thus seeing, friends, my mind has been liberated from the taints without clinging with regard to these six elements.' Monks, that monk's statement should be delighted in and rejoiced in saying 'Good!' Having delighted in and rejoiced in his statement saying 'Good!' a further question should be asked.

101. "Friends, there are these six internal and external sense bases rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. What are the six? 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 - these, friends, are the six internal and external sense bases rightly proclaimed by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. How knowing, how seeing, has the venerable one's mind been liberated from the taints without clinging with regard to these six internal and external sense bases?" Monks, for a monk whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, this is the natural way of explaining: 'Friends, with the destruction, fading away, cessation, giving up, and relinquishment of whatever desire, lust, delight, craving, engagement, clinging, mental standpoints, adherences, and underlying tendencies there are regarding the eye, forms, eye-consciousness, and things cognizable by eye-consciousness, I understand that my mind is liberated. Regarding the ear, sounds, ear-consciousness...etc... Regarding the nose, odours, nose-consciousness... Regarding the tongue, tastes, tongue-consciousness... Regarding the body, tactile objects, body-consciousness... Friends, with the destruction, fading away, cessation, giving up, and relinquishment of whatever desire, lust, delight, craving, engagement, clinging, mental standpoints, adherences, and underlying tendencies there are regarding the mind, mental phenomena, mind-consciousness, and things cognizable by mind-consciousness, I understand that my mind is liberated. Thus knowing, thus seeing, friends, my mind has been liberated from the taints without clinging with regard to these six internal and external sense bases.' Monks, that monk's statement should be delighted in and rejoiced in saying 'Good!' Having delighted in and rejoiced in his statement saying 'Good!' a further question should be asked.

102. "How knowing, how seeing, venerable one, have the underlying tendencies to I-making, mine-making, and conceit been uprooted regarding this conscious body and all external signs?" Monks, for a monk whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is liberated through final knowledge, this is the natural way of explaining: 'Previously, friends, when I was a householder, I was ignorant. Then the Truth Finder or a disciple of the Truth Finder taught me the Teaching. Having heard that Teaching, I gained faith in the Truth Finder. Being endowed with that gain of faith, I considered thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?'

"Then at a later time, friends, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off my hair and beard, put on the ochre robes, I went forth from home into homelessness. Having thus gone forth and undertaken the training and livelihood of monks, having abandoned the destruction of life, I abstained from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, I dwelt concerned for the welfare of all living beings. Having abandoned taking what is not given, I abstained from taking what is not given; taking only what is given, expecting only what is given, I dwelt in purity through non-stealing. Having abandoned unchaste conduct, I lived the holy life, keeping far away from sexual intercourse, which is a village practice. Having abandoned false speech, I abstained from false speech; I spoke the truth, was devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, I abstained from divisive speech; I did not repeat elsewhere what I had heard here to divide these people, nor did I repeat here what I had heard elsewhere to divide those people; thus I 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, I was a speaker of words that created concord. Having abandoned harsh speech, I abstained from harsh speech; I spoke such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, I abstained from idle chatter; I spoke at the right time, spoke what is factual, spoke what is beneficial, spoke on the Teaching and the discipline; I spoke words worth treasuring, timely, reasonable, well-defined, connected with the goal.

I abstained from damaging seed and plant life, I ate only one meal a day, abstaining from eating at night and from food at improper times. I abstained from watching dancing, singing, music and shows. I abstained from wearing garlands, using perfumes, cosmetics, ornaments and decorations. I abstained from high and luxurious beds. I abstained from accepting gold and silver, I abstained from accepting raw grain, I abstained from accepting raw meat; I abstained from accepting women and girls, I abstained from accepting male and female slaves, I abstained from accepting goats and sheep, I abstained from accepting fowl and pigs, I abstained from accepting elephants, cattle, horses, and mares, I abstained from accepting fields and land. I abstained from running messages and errands, I abstained from buying and selling, I abstained from using false weights, false metals, and false measures, I abstained from bribery, deception, fraud, and crooked practices, I abstained from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

"I was content with robes to protect my body and almsfood to sustain my belly. Wherever I went, I took these along with me. Just as wherever a bird flies, it flies with its wings as its only burden; even so, friends; I was content with robes to protect my body and almsfood to sustain my belly. Wherever I went, I took these along with me. Endowed with this noble aggregate of virtue, I experienced within myself the happiness of blamelessness.

103. When seeing a form with the eye, I did not grasp at its signs nor at its features; since, if I dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, I practised restraint; I guarded the eye faculty, I undertook 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, I did not grasp at its signs nor at its features; since, if I dwelt with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in, I practised restraint; I guarded the mind faculty, I undertook the restraint of the mind faculty. Endowed with this noble restraint of the faculties, I experienced within myself an unsullied happiness.

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

"Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and clear comprehension, I resorted 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 my almsround and having eaten my meal, I sat down, folding my legs crosswise, straightening my body, and establishing mindfulness before me.

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

104. "Having abandoned these five hindrances, which are corruptions of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration...etc... third meditative absorption... I entered and dwelt in the fourth meditative absorption.

When my mind was thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, I directed my mind to the knowledge of the destruction of the taints. I understood as it really is 'This is suffering', I understood as it really is 'This is the origin of suffering', I understood as it really is 'This is the cessation of suffering', I understood as it really is 'This is the way leading to the cessation of suffering'; I understood as they really are 'These are the taints', I understood as it really is 'This is the origin of the taints', I understood as it really is 'This is the cessation of the taints', I understood as it really is 'This is the way leading to the cessation of the taints'. Knowing thus, seeing thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there was the knowledge: 'It is liberated.' I understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Thus knowing, thus seeing, friend, the underlying tendencies to I-making, mine-making, and conceit have been uprooted regarding this conscious body and all external signs." Monks, that monk's 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.'

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

The Discourse on the Sixfold Purity is concluded, the second.

3. The Discourse on the True Person

105. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the qualities of a true person and the qualities of an untrue person. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, are the qualities of an untrue person? Here, monks, an untrue man has gone forth from a high family. He considers thus: 'I have gone forth from a high family, but these other monks have not gone forth from high families.' Due to that high birth he exalts himself and disparages others. This, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of high birth. Even if one has not gone forth from a high family; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that high birth he neither exalts himself nor disparages others. This, monks, is the quality of a true man.

"Furthermore, monks, an untrue man has gone forth from a great family...etc... has gone forth from a wealthy family...etc... has gone forth from a family of great wealth. He considers thus: 'I have gone forth from a family of great wealth, but these other monks have not gone forth from families of great wealth.' Due to that great wealth he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of great wealth. Even if one has not gone forth from a family of great wealth; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that great wealth he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

106. "And furthermore, monks, an untrue man is well-known and famous. He considers thus: 'I am well-known and famous, but these other monks are unknown and of little influence.' Due to that renown he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of renown. Even if one is not well-known and famous; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that renown he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is one who gains robes, almsfood, lodging, and medicinal requisites. He considers thus: 'I am one who gains robes, almsfood, lodging, and medicinal requisites, but these other monks do not gain robes, almsfood, lodging, and medicinal requisites.' Due to that gain he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of gain. Even if one is not one who gains robes, almsfood, lodging, and medicinal requisites; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that gain he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is learned. He considers thus: 'I am learned, but these other monks are not learned.' Due to that learning he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of learning. Even if one is not learned; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that learning he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is one who has mastered the discipline. He considers thus: 'I am one who has mastered the discipline, but these other monks have not mastered the discipline.' Due to that mastery of the discipline he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of mastery of the discipline. Even if one is not a master of the discipline; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that mastery of the discipline he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is one who expounds the Teaching. He considers thus: 'I am one who expounds the Teaching, but these other monks do not expound the Teaching.' Due to that expounding of the Teaching he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of expounding the Teaching. Even if one is not an expounder of the Teaching; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that expounding of the Teaching he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

107. "And furthermore, monks, an untrue man is a forest-dweller. He considers thus: 'I am a forest-dweller, but these other monks are not forest-dwellers.' Due to that forest-dwelling he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of forest-dwelling. Even if one is not a forest-dweller; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that forest-dwelling he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is a rag-robe wearer. He considers thus: 'I am a rag-robe wearer, but these other monks are not rag-robe wearers.' Due to that rag-robe wearing he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of rag-robe wearing. Even if one is not a rag-robe wearer; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that rag-robe wearing he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is an almsfood eater. He considers thus: 'I am an almsfood eater, but these other monks are not almsfood eaters.' Due to that almsfood eating he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of almsfood eating. Even if one is not an almsfood eater; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that almsfood eating he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is a tree-root dweller. He considers thus: 'I am a tree-root dweller, but these other monks are not tree-root dwellers.' Due to that tree-root dwelling he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of tree-root dwelling. Even if one is not a tree-root dweller; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that tree-root dwelling he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man is a charnel-ground dweller...etc... he is an open-air dweller... he is a continuous sitter... he is one who uses any bed that is offered... he is a one-meal eater. He considers thus: 'I am a one-meal eater, but these other monks are not one-meal eaters.' Due to that one-meal eating he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'States of greed, states of hatred, or states of delusion do not go to utter destruction merely because of one-meal eating. Even if one is not a one-meal eater; if one is practising in accordance with the Teaching, practising righteously, conducting oneself according to the Teaching, one should be honoured for that, one should be praised for that.' Making the practice itself the essential, due to that one-meal eating he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

108. "And furthermore, monks, an untrue man, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He considers thus: 'I am one who has attained the first meditative absorption, but these other monks have not attained the first meditative absorption.' Due to that attainment of the first meditative absorption he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'Non-identification even with the attainment of the first meditative absorption has been declared by the Blessed One. For in whatever way they conceive it, it turns out to be otherwise.' Making non-identification itself the essential, due to that attainment of the first meditative absorption he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man, with the subsiding of thought and examination, enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration... etc... third meditative absorption... enters and dwells in the fourth meditative absorption. He considers thus: 'I am one who has attained the fourth meditative absorption, but these other monks have not attained the fourth meditative absorption.' Due to that attainment of the fourth meditative absorption he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'Non-identification even with the attainment of the fourth meditative absorption has been declared by the Blessed One. For in whatever way they conceive it, it turns out to be otherwise.' Making non-identification itself the essential, due to that attainment of the fourth meditative absorption he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man, 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,' enters and dwells in the base of the infinity of space. He considers thus: 'I am one who has attained the base of the infinity of space, but these other monks have not attained the base of the infinity of space.' Due to that attainment of the base of the infinity of space he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'Non-identification even with the attainment of the base of the infinity of space has been declared by the Blessed One. For in whatever way they conceive it, it turns out to be otherwise.' Making non-identification itself the essential, due to that attainment of the base of the infinity of space he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' enters and dwells in the base of infinite consciousness. He considers thus: 'I am one who has attained the base of infinite consciousness, but these other monks have not attained the base of infinite consciousness.' Due to that attainment of the base of infinite consciousness he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'Non-identification even with the attainment of the base of infinite consciousness has been declared by the Blessed One. For in whatever way they conceive it, it turns out to be otherwise.' Making non-identification itself the essential, due to that attainment of the base of infinite consciousness he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' enters and dwells in the base of nothingness. He considers thus: 'I am one who has attained the base of nothingness, but these other monks have not attained the base of nothingness.' Due to that attainment of the base of nothingness he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'Non-identification even with the attainment of the base of nothingness has been declared by the Blessed One. For in whatever way they conceive it, it turns out to be otherwise.' Making non-identification itself the essential, due to that attainment of the base of nothingness he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, an untrue man, with the complete transcendence of the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. He considers thus: 'I am one who has attained the base of neither-perception-nor-non-perception, but these other monks have not attained the base of neither-perception-nor-non-perception.' Due to that attainment of the base of neither-perception-nor-non-perception he exalts himself and disparages others. This too, monks, is the quality of an untrue man. But a true man, monks, considers thus: 'Non-identification even with the attainment of the base of neither-perception-nor-non-perception has been declared by the Blessed One. For in whatever way they conceive it, it turns out to be otherwise.' Making non-identification itself the essential, due to that attainment of the base of neither-perception-nor-non-perception he neither exalts himself nor disparages others. This too, monks, is the quality of a true man.

"And furthermore, monks, a true man, with the complete transcendence of the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. Having seen with wisdom, his taints are completely destroyed. This monk, monks, does not conceive anything, does not conceive anywhere, does not conceive by anything.

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

The Discourse on the True Person is concluded as the third.

4. The Discourse on What Should and Should Not Be Cultivated

109. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the discourse on what should and should not be cultivated. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, I say that bodily conduct is twofold - that which should be cultivated and that which should not be cultivated; and these bodily conducts are mutually opposed. Monks, I say that verbal conduct is twofold - that which should be cultivated and that which should not be cultivated; and these verbal conducts are mutually opposed. Monks, I say that mental conduct is twofold - that which should be cultivated and that which should not be cultivated; and these mental conducts are mutually opposed. Monks, I say that inclination of mind is twofold - that which should be cultivated and that which should not be cultivated; and these inclinations of mind are mutually opposed. Monks, I say that acquisition of perception is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of perception are mutually opposed. Monks, I say that acquisition of views is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of views are mutually opposed. Monks, I say that acquisition of individuality is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of individuality are mutually opposed."

110. "Monks, I say that bodily conduct is twofold - that which should be cultivated and that which should not be cultivated; and these bodily conducts are mutually opposed" - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing bodily conduct which is such that unwholesome states increase and wholesome states diminish, such bodily conduct should not be pursued; but Venerable Sir, when pursuing bodily conduct which is such that unwholesome states diminish and wholesome states increase, such bodily conduct should be pursued.

111. "Venerable Sir, when pursuing what kind of bodily conduct do unwholesome states increase and wholesome states diminish? Here, Venerable Sir, someone destroys life, is cruel, bloody-handed, given to killing and slaying, merciless towards living beings; and he takes what is not given, that which is another's wealth and property, whether in village or forest, taking what is not given through what is reckoned as theft; and he engages in sexual misconduct with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Teaching, who have a husband, who are protected by law, even with those who are garlanded as a token of betrothal - Venerable Sir, when pursuing such bodily conduct, unwholesome states increase and wholesome states diminish.

"Venerable Sir, when pursuing what kind of bodily conduct do unwholesome states diminish and wholesome states increase? Here, Venerable Sir, someone having abandoned the destruction of life, abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings; having abandoned taking what is not given, he abstains from taking what is not given, that which is another's wealth and property, whether in village or forest, not taking what is not given through what is reckoned as theft; having abandoned sexual misconduct, he abstains from sexual misconduct with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Teaching, who have a husband, who are protected by law, even with those who are garlanded as a token of betrothal - Venerable Sir, when pursuing such bodily conduct, unwholesome states diminish and wholesome states increase. 'Monks, I say that bodily conduct is twofold - that which should be cultivated and that which should not be cultivated; and these bodily conducts are mutually opposed" - when this was said by the Blessed One, it was said with reference to this.

'Monks, I say that verbal conduct is twofold - that which should be cultivated and that which should not be cultivated; and these verbal conducts are mutually exclusive - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing verbal conduct which is such that unwholesome states increase and wholesome states diminish, such verbal conduct should not be pursued; but Venerable Sir, when pursuing verbal conduct which is such that unwholesome states diminish and wholesome states increase, such verbal conduct should be pursued.

112. "Venerable Sir, when pursuing what kind of verbal conduct do unwholesome states increase and wholesome states diminish? Here, Venerable Sir, someone speaks falsely. When brought to a council, assembly, midst of relatives, guild, or royal court and questioned as a witness: 'Come, good man, tell what you know,' not knowing he says 'I know,' or knowing he says 'I do not know'; not seeing he says 'I see,' or seeing he says 'I do not see' - thus for his own sake or for another's sake or for some small material reward he speaks deliberate falsehood; and he engages in divisive speech, having heard something here, he repeats it elsewhere to divide these people, or having heard something elsewhere, he repeats it here to divide those people - thus he is one who divides those who are united, a promoter of those who are divided, rejoicing in conflict, delighting in conflict, taking delight in conflict, he is a speaker of words that create conflict; and he speaks harsh speech, he speaks such words as are rough, harsh, bitter to others, offensive to others, bordering on anger, not conducive to concentration; and he engages in idle chatter, he speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks contrary to the Teaching and the discipline, he speaks words not worth treasuring, untimely, unreasonable, undefined, not connected with the goal - Venerable Sir, when pursuing such verbal conduct, unwholesome states increase and wholesome states diminish.

"Venerable Sir, when pursuing what kind of verbal conduct do unwholesome states diminish and wholesome states increase? Here, Venerable Sir, someone having abandoned false speech, abstains from false speech. When brought to a council, assembly, midst of relatives, guild, or royal court and questioned as a witness: 'Come, good man, tell what you know,' not knowing he says 'I do not know,' or knowing he says 'I know,' not seeing he says 'I do not see,' or seeing he says 'I see' - thus for his own sake or for another's sake or for some small material reward he does not speak deliberate falsehood; having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here to divide these people, nor does he repeat here what he has heard elsewhere to divide those people - thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord; having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people; having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal - Venerable Sir, when pursuing such verbal conduct, unwholesome states diminish and wholesome states increase. "Monks, I say that verbal conduct is twofold - that which should be cultivated and that which should not be cultivated; and these verbal conducts are mutually exclusive - when this was said by the Blessed One, it was said with reference to this.

"'Monks, I say that mental conduct is twofold - that which should be cultivated and that which should not be cultivated; and that mental conduct is mutually related - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing mental conduct which is such that unwholesome states increase and wholesome states diminish, such mental conduct should not be pursued; but Venerable Sir, when pursuing mental conduct which is such that unwholesome states diminish and wholesome states increase, such mental conduct should be pursued.

113. "Venerable Sir, when pursuing what kind of mental conduct do unwholesome states increase and wholesome states diminish? Here, Venerable Sir, someone is covetous, coveting another's wealth and property - 'Oh, may what belongs to another be mine!' And he has a malevolent mind with corrupt intentions - 'Let these beings be killed, slaughtered, destroyed, annihilated, or let them not exist.' Venerable Sir, when pursuing such mental conduct, unwholesome states increase and wholesome states diminish.

"Venerable Sir, when pursuing what kind of mental conduct do unwholesome states diminish and wholesome states increase? Here, Venerable Sir, someone is not covetous, not coveting another's wealth and property - 'Oh, may what belongs to another be mine!' and he has a non-malevolent mind with uncorrupt intentions - 'May these beings be free from animosity, free from affliction, free from trouble, and may they maintain themselves in happiness' - Venerable Sir, when pursuing such mental conduct, unwholesome states diminish and wholesome states increase. 'Monks, I say that mental conduct is twofold - that which should be cultivated and that which should not be cultivated; and that mental conduct is mutually related - when this was said by the Blessed One, it was said with reference to this.

114. "Monks, I say that inclination of mind is twofold - that which should be cultivated and that which should not be cultivated; and these inclinations of mind are mutually distinct" - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing an inclination of mind which is such that unwholesome states increase and wholesome states diminish, such an inclination of mind should not be pursued; but Venerable Sir, when pursuing an inclination of mind which is such that unwholesome states diminish and wholesome states increase, such an inclination of mind should be pursued.

"Venerable Sir, when pursuing what kind of inclination of mind do unwholesome states increase and wholesome states diminish? Here, Venerable Sir, someone is covetous, dwells with a mind accompanied by covetousness; is malevolent, dwells with a mind accompanied by ill will; is harmful, dwells with a mind accompanied by harming - Venerable Sir, when pursuing such an inclination of mind, unwholesome states increase and wholesome states diminish.

"Venerable Sir, when pursuing what kind of inclination of mind do unwholesome states diminish and wholesome states increase? Here, Venerable Sir, someone is not covetous, dwells with a mind accompanied by non-covetousness; is not malevolent, dwells with a mind accompanied by non-ill will; is not harmful, dwells with a mind accompanied by non-harming - Venerable Sir, when pursuing such an inclination of mind, unwholesome states diminish and wholesome states increase. "Monks, I say that inclination of mind is twofold - that which should be cultivated and that which should not be cultivated; and these inclinations of mind are mutually distinct" - when this was said by the Blessed One, it was said with reference to this.

115. "Monks, I say that acquisition of perception is twofold - that which should be cultivated and that which should not be cultivated; and these are mutually different acquisitions of perception" - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing acquisition of perception which is such that unwholesome states increase and wholesome states diminish, such acquisition of perception should not be pursued; but Venerable Sir, when pursuing acquisition of perception which is such that unwholesome states diminish and wholesome states increase, such acquisition of perception should be pursued.

"Venerable Sir, when pursuing what kind of acquisition of perception do unwholesome states increase and wholesome states diminish? Here, Venerable Sir, someone is covetous, dwells with perception accompanied by covetousness; is malevolent, dwells with perception accompanied by ill will; is harmful, dwells with perception accompanied by harming - Venerable Sir, when pursuing such acquisition of perception, unwholesome states increase and wholesome states diminish.

"Venerable Sir, when pursuing what kind of acquisition of perception do unwholesome states diminish and wholesome states increase? Here, Venerable Sir, someone is not covetous, dwells with perception accompanied by non-covetousness; is non-malevolent, dwells with perception accompanied by non-ill will; is non-harmful, dwells with perception accompanied by non-harming - Venerable Sir, when pursuing such acquisition of perception, unwholesome states diminish and wholesome states increase. "Monks, I say that acquisition of perception is twofold - that which should be cultivated and that which should not be cultivated; and these are mutually different acquisitions of perception" - when this was said by the Blessed One, it was said with reference to this.

116. "Monks, I say that acquisition of views is twofold - that which should be cultivated and that which should not be cultivated; and these are mutually distinct acquisitions of views" - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing acquisition of views which is such that unwholesome states increase and wholesome states diminish, such acquisition of views should not be pursued; but Venerable Sir, when pursuing acquisition of views which is such that unwholesome states diminish and wholesome states increase - such acquisition of views should be pursued.

"Venerable Sir, when pursuing what kind of acquisition of views do unwholesome states increase and wholesome states diminish? Here, Venerable Sir, someone holds this view - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others' - Venerable Sir, when pursuing such acquisition of views, unwholesome states increase and wholesome states diminish.

"Venerable Sir, when pursuing what kind of acquisition of views do unwholesome states diminish and wholesome states increase? Here, Venerable Sir, someone holds this view - 'There is what is given, what is offered, what is sacrificed, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others' - Venerable Sir, when pursuing such acquisition of views, unwholesome states diminish and wholesome states increase. "Monks, I say that acquisition of views is twofold - that which should be cultivated and that which should not be cultivated; and these are mutually distinct acquisitions of views" - when this was said by the Blessed One, it was said with reference to this.

117. "Monks, I say that acquisition of individuality is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of individuality are mutually opposed" - so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing acquisition of individuality which is such that unwholesome states increase and wholesome states diminish - such acquisition of individuality should not be pursued; but Venerable Sir, when pursuing acquisition of individuality which is such that unwholesome states diminish and wholesome states increase - such acquisition of individuality should be pursued.

"Venerable Sir, when pursuing what kind of acquisition of individuality do unwholesome states increase and wholesome states diminish? Venerable Sir, when bringing into existence an acquisition of individuality that is harmful, due to its incompleteness, unwholesome states increase and wholesome states diminish; Venerable Sir, when bringing into existence an acquisition of individuality that is harmless, due to its completeness, unwholesome states diminish and wholesome states increase. 'Monks, I say that acquisition of individuality is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of individuality are mutually opposed" - when this was said by the Blessed One, it was said with reference to this.

"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief without explaining the detailed meaning thus."

118. "Good, good, Sāriputta! Good indeed, Sāriputta, that you understand in detail the meaning of what I have stated in brief without explaining the detailed meaning thus.

"Monks, I say that bodily conduct is twofold - that which should be cultivated and that which should not be cultivated; and these bodily conducts are mutually opposed" - so it was said by me. And what was the reason for saying this? Sāriputta, when pursuing bodily conduct which is such that unwholesome states increase and wholesome states diminish, such bodily conduct should not be pursued; but Sāriputta, when pursuing bodily conduct which is such that unwholesome states diminish and wholesome states increase - such bodily conduct should be pursued.

"Sāriputta, when pursuing what kind of bodily conduct do unwholesome states increase and wholesome states diminish? Here, Sāriputta, someone destroys life, is cruel, bloody-handed, given to killing and slaying, merciless towards living beings; and he takes what is not given, that which is another's wealth and property, whether in village or forest, taking what is not given through what is reckoned as theft; and he engages in sexual misconduct with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Teaching, who have a husband, who are protected by law, even with those who are garlanded as a token of betrothal - Sāriputta, when pursuing such bodily conduct, unwholesome states increase and wholesome states diminish.

"Sāriputta, when pursuing what kind of bodily conduct do unwholesome states diminish and wholesome states increase? Here, Sāriputta, someone having abandoned the destruction of life, abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings; having abandoned taking what is not given, he abstains from taking what is not given, that which is another's wealth and property, whether in village or forest, not taking what is not given through what is reckoned as theft; having abandoned sexual misconduct, he abstains from sexual misconduct with those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by the Teaching, who have a husband, who are protected by law, even with those who are garlanded as a token of betrothal - Sāriputta, when pursuing such bodily conduct, unwholesome states diminish and wholesome states increase. 'Monks, I say that bodily conduct is twofold - that which should be cultivated and that which should not be cultivated; and these bodily conducts are mutually opposed" - when this was said by me, it was said with reference to this.

"Monks, I say that verbal conduct is twofold ...etc... Monks, I say that mental conduct is twofold...etc... Monks, I say that inclination of mind is twofold...etc... Monks, I say that acquisition of perception is twofold...etc... Monks, I say that acquisition of views is twofold...etc...

"Monks, I say that acquisition of individuality is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of individuality are mutually opposed" - so it was said by me. And what was the reason for saying this? Sāriputta, when pursuing acquisition of individuality which is such that unwholesome states increase and wholesome states diminish, such acquisition of individuality should not be pursued; but Sāriputta, when pursuing acquisition of individuality which is such that unwholesome states diminish and wholesome states increase - such acquisition of individuality should be pursued.

"Sāriputta, when pursuing what kind of acquisition of individuality do unwholesome states increase and wholesome states diminish? Sāriputta, when bringing into existence an acquisition of individuality that is harmful, due to its incompleteness, unwholesome states increase and wholesome states diminish; Sāriputta, when bringing into existence an acquisition of individuality that is harmless, due to its completeness, unwholesome states diminish and wholesome states increase. 'Monks, I say that acquisition of individuality is twofold - that which should be cultivated and that which should not be cultivated; and these acquisitions of individuality are mutually opposed" - when this was said by me, it was said with reference to this. Sāriputta, the meaning of what I have stated in brief should be seen in detail thus.

119. "I say, Sāriputta, that forms cognizable by the eye are twofold - that which should be cultivated and that which should not be cultivated; I say, Sāriputta, that sounds cognizable by the ear are twofold - that which should be cultivated and that which should not be cultivated; I say, Sāriputta, that odours cognizable by the nose are twofold - that which should be cultivated and that which should not be cultivated; I say, Sāriputta, that tastes cognizable by the tongue are twofold - that which should be cultivated and that which should not be cultivated; I say, Sāriputta, that tactile objects cognizable by the body are twofold - that which should be cultivated and that which should not be cultivated; I say, Sāriputta, that mental phenomena cognizable by the mind are twofold - to be pursued and not to be pursued."

When this was said, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief without explaining the detailed meaning thus. 'I say, Sāriputta, that forms cognizable by the eye are twofold - to be pursued and not to be pursued.' so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing a form cognizable by eye-consciousness which is such that unwholesome states increase and wholesome states diminish, such a form cognizable by eye-consciousness should not be pursued; but Venerable Sir, when pursuing a form cognizable by eye-consciousness which is such that unwholesome states diminish and wholesome states increase, such a form cognizable by eye-consciousness should be pursued. 'I say, Sāriputta, that forms cognizable by the eye are twofold - to be pursued and not to be pursued.' when this was said by the Blessed One, it was said with reference to this.

"I say, Sāriputta, that sounds cognizable by the ear...etc... such a sound cognizable by the ear should not be pursued... such a sound cognizable by the ear should be pursued... such an odour cognizable by the nose should not be pursued... such an odour cognizable by the nose should be pursued... such a taste cognizable by the tongue should not be pursued... such a taste cognizable by the tongue should be pursued... I say, Sāriputta, that tactile objects cognizable by the body... such a tactile object cognizable by the body should not be pursued... such a tactile object cognizable by the body should be pursued.

"I say, Sāriputta, that mental phenomena cognizable by the mind are twofold - to be pursued and not to be pursued.' so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing a mental phenomenon cognizable by mind-consciousness which is such that unwholesome states increase and wholesome states diminish, such a mental phenomenon cognizable by mind-consciousness should not be pursued; but Venerable Sir, when pursuing a mental phenomenon cognizable by mind-consciousness which is such that unwholesome states diminish and wholesome states increase, such a mental phenomenon cognizable by mind-consciousness should be pursued. "I say, Sāriputta, that mental phenomena cognizable by the mind are twofold - to be pursued and not to be pursued.' when this was said by the Blessed One, it was said with reference to this. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief without explaining the detailed meaning thus."

120. "Good, good, Sāriputta! Good indeed, Sāriputta, that you understand in detail the meaning of what I have stated in brief without explaining the detailed meaning thus. 'I say, Sāriputta, that forms cognizable by the eye are twofold - to be pursued and not to be pursued.' so it was said by me. And what was the reason for saying this? Sāriputta, when pursuing a form cognizable by eye-consciousness which is such that unwholesome states increase and wholesome states diminish, such a form cognizable by eye-consciousness should not be pursued; but Sāriputta, when pursuing a form cognizable by eye-consciousness which is such that unwholesome states diminish and wholesome states increase, such a form cognizable by eye-consciousness should be pursued. 'I say, Sāriputta, that forms cognizable by the eye are twofold - to be pursued and not to be pursued.' when this was said by me, it was said with reference to this.

"I say, Sāriputta, that sounds cognizable by the ear...etc... such a sound cognizable by the ear should not be pursued... such a sound cognizable by the ear should be pursued... such an odour cognizable by the nose should not be pursued... such an odour cognizable by the nose should be pursued... such a taste cognizable by the tongue should not be pursued... such a taste cognizable by the tongue should be pursued... such a tactile object cognizable by the body should not be pursued... such a tactile object cognizable by the body should be pursued.

"I say, Sāriputta, that mental phenomena cognizable by the mind...etc... such a mental phenomenon cognizable by mind-consciousness should not be pursued... such a mental phenomenon cognizable by mind-consciousness should be pursued. "I say, Sāriputta, that mental phenomena cognizable by the mind are twofold - to be pursued and not to be pursued.' when this was said by me, it was said with reference to this. Sāriputta, the meaning of what I have stated in brief should be seen in detail thus.

121. "I say, Sāriputta, that robe is twofold - that which should be cultivated and that which should not be cultivated...etc... I say, Sāriputta, that almsfood... I say, Sāriputta, that lodging... I say, Sāriputta, that village... I say, Sāriputta, that market town... I say, Sāriputta, that city... I say, Sāriputta, that country... I say, Sāriputta, that person is twofold - to be pursued and not to be pursued."

When this was said, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief without explaining the detailed meaning thus. 'I say, Sāriputta, that robe is twofold - to be pursued and not to be pursued.' so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when pursuing a robe which is such that unwholesome states increase and wholesome states diminish, such a robe should not be pursued; but Venerable Sir, when pursuing a robe which is such that unwholesome states diminish and wholesome states increase, such a robe should be pursued. 'I say, Sāriputta, that robe is twofold - to be pursued and not to be pursued.' when this was said by the Blessed One, it was said with reference to this.

"I say, Sāriputta, that almsfood...etc... such almsfood should not be pursued... such almsfood should be pursued... "I say, Sāriputta, that lodging...etc... such lodging should not be pursued... such lodging should be pursued... "I say, Sāriputta, that village...etc... such village should not be pursued... such village should be pursued... such market town should not be pursued... such market town should be pursued... such city should not be pursued... such city should be pursued... such country should not be pursued... such country should be pursued.

"'I say, Sāriputta, that person is twofold - to be pursued and not to be pursued.' so it was said by the Blessed One. And what was the reason for saying this? Venerable Sir, when associating with a person which is such that unwholesome states increase and wholesome states diminish, such a person should not be associated with; but Venerable Sir, when associating with a person which is such that unwholesome states diminish and wholesome states increase, such a person should be associated with. "I say, Sāriputta, that person is twofold - to be pursued and not to be pursued.' when this was said by the Blessed One, it was said with reference to this. "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief without explaining the detailed meaning thus."

122. "Good, good, Sāriputta! Good indeed, Sāriputta, that you understand in detail the meaning of what I have stated in brief without explaining the detailed meaning thus. 'I say, Sāriputta, that robe is twofold - to be pursued and not to be pursued.' so it was said by me. And what was the reason for saying this? Sāriputta, when pursuing a robe which is such that unwholesome states increase and wholesome states diminish, such a robe should not be pursued; but Sāriputta, when pursuing a robe which is such that unwholesome states diminish and wholesome states increase, such a robe should be pursued. 'I say, Sāriputta, that robe is twofold - to be pursued and not to be pursued.' when this was said by me, it was said with reference to this. such almsfood... such lodging... such village... such town... such city... such district.

"'I say, Sāriputta, that person is twofold - to be pursued and not to be pursued.' so it was said by me. And what was the reason for saying this? Sāriputta, when associating with a person which is such that unwholesome states increase and wholesome states diminish, such a person should not be associated with; but Sāriputta, when associating with a person which is such that unwholesome states diminish and wholesome states increase, such a person should be associated with. "I say, Sāriputta, that person is twofold - to be pursued and not to be pursued.' when this was said by me, it was said with reference to this. Sāriputta, the meaning of what I have stated in brief should be seen in detail thus.

123. "If, Sāriputta, all nobles were to understand in detail the meaning of what I have stated in brief thus, that would be for the welfare and happiness of all those nobles for a long time. If, Sāriputta, all brahmins... etc... If, Sāriputta, all merchants... If, Sāriputta, all workers were to understand in detail the meaning of what I have stated in brief thus, that would be for the welfare and happiness of all those workers for a long time. If, Sāriputta, the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, were to understand in detail the meaning of what I have stated in brief thus, that would be for the welfare and happiness for a long time of the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans."

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

The Discourse on What Should and Should Not Be Cultivated is concluded as the fourth.

5. The Discourse on the Many Kinds of Elements

124. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, whatever fears arise, all of them arise from the fool, not from the wise person; Whatever calamities arise, all of them arise from the fool, not from the wise person; Whatever misfortunes arise, all of them arise from the fool, not from the wise person. Just as, monks, when a fire breaks out in a house of reeds or a house of grass, it burns even peaked-roof houses that are plastered inside and out, draft-free, with bolts fastened and windows shut; even so, monks, whatever fears arise, all of them arise from the fool, not from the wise person; Whatever calamities arise, all of them arise from the fool, not from the wise person; Whatever misfortunes arise, all of them arise from the fool, not from the wise person. Thus, monks, the fool is dangerous, the wise person is free from danger; the fool brings calamity, the wise person is free from calamity; the fool brings misfortune, the wise person is free from misfortune. There is no fear, monks, from the wise person, no calamity from the wise person, no misfortune from the wise person. Therefore, monks, 'We shall become wise, investigating' - this is how you should train."

When this was said, the Venerable Ānanda said this to the Blessed One - "To what extent, Venerable Sir, can a wise monk be properly called 'an investigator'?" "When, Ānanda, a monk is skilled in elements, skilled in sense bases, skilled in dependent origination, and skilled in the possible and impossible - to this extent, Ānanda, can a wise monk be properly called 'an investigator'."

125. "But to what extent, Venerable Sir, can a monk be properly called 'skilled in elements'?" "There are these eighteen elements, Ānanda - the eye element, the form element, the eye-consciousness element; the ear element, the sound element, the ear-consciousness element; the nose element, the odour element, the nose-consciousness element; the tongue element, the taste element, the tongue-consciousness element; the body element, the tactile element, the body-consciousness element; the mind element, the mental-phenomena element, the mind-consciousness element. When one knows and sees these eighteen elements, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in elements'."

"But could there be, Venerable Sir, another method by which a monk can be properly called 'skilled in elements'?" "There could be, Ānanda. These six elements, Ānanda - the earth element, the water element, the fire element, the air element, the space element, the consciousness element. When one knows and sees these six elements, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in elements'."

"But could there be, Venerable Sir, another method by which a monk can be properly called 'skilled in elements'?" "There could be, Ānanda. These six elements, Ānanda - the element of pleasure, the element of pain, the element of joy, the element of displeasure, the element of equanimity, the element of ignorance. When one knows and sees these six elements, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in elements'."

"But could there be, Venerable Sir, another method by which a monk can be properly called 'skilled in elements'?" "There could be, Ānanda. These six elements, Ānanda - the element of sensual pleasure, the element of renunciation, the element of ill will, the element of non-ill will, the element of harmfulness, the element of harmlessness. When one knows and sees these six elements, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in elements'."

"But could there be, Venerable Sir, another method by which a monk can be properly called 'skilled in elements'?" "There could be, Ānanda. There are these three elements, Ānanda - the element of sensual pleasure, the element of form, the element of formlessness. When one knows and sees these three elements, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in elements'."

"But could there be, Venerable Sir, another method by which a monk can be properly called 'skilled in elements'?" "There could be, Ānanda. There are these two elements, Ānanda - the conditioned element, the unconditioned element. When one knows and sees these two elements, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in elements'."

126. "But to what extent, Venerable Sir, can a monk be properly called 'skilled in sense bases'?" "There are these six internal and external sense bases, Ānanda - 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. When one knows and sees these six internal and external sense bases, Ānanda - to this extent, Ānanda, can a monk be properly called 'skilled in sense bases'."

"But to what extent, Venerable Sir, can a monk be properly called 'skilled in dependent origination'?" "Here, Ānanda, a monk understands thus: 'When this exists, that exists; with the arising of this, that arises; when this does not exist, that does not exist; with the cessation of this, that ceases, that is: with ignorance as condition, formations; with formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this entire mass of suffering. With the complete fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this entire mass of suffering'. To this extent, Ānanda, can a monk be properly called 'skilled in dependent origination'."

127. "But to what extent, Venerable Sir, can a monk be properly called 'skilled in the possible and impossible'?" "Here, Ānanda, a monk understands: 'It is impossible, it cannot happen that one accomplished in view would consider any formation as permanent - there is no such possibility'; 'But it is possible that a worldling would consider some formation as permanent - this is indeed possible'; 'It is impossible, it cannot happen that one accomplished in view would consider any formation as happiness - there is no such possibility'; 'But it is possible that a worldling would consider some formation as happiness - this is indeed possible'. 'It is impossible, it cannot happen that one accomplished in view would consider any thing as self - there is no such possibility'; 'But it is possible that a worldling would consider some thing as self - this is indeed possible'.

128. 'It is impossible, it cannot happen that one accomplished in view would deprive their mother of life - there is no such possibility'; 'But it is possible that a worldling would deprive their mother of life - this is indeed possible'. 'It is impossible, it cannot happen that one accomplished in view would deprive their father of life...etc... would deprive an Arahant of life - this is indeed possible'; 'It is impossible, it cannot happen that one accomplished in view would with malicious intent shed the blood of a The Truth Finder - there is no such possibility'; 'But it is possible that a worldling would with malicious intent shed the blood of a The Truth Finder - this is indeed possible'. 'It is impossible, it cannot happen that one accomplished in view would cause a schism in the Community - there is no such possibility'; 'But it is possible that a worldling would cause a schism in the Community - this is indeed possible'. 'It is impossible, it cannot happen that one accomplished in view would acknowledge another teacher - there is no such possibility'; 'But it is possible that a worldling would acknowledge another teacher - this is indeed possible'.

129. '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'; 'But it is possible that one Arahant who is a Perfectly Enlightened One could arise in a world system - this is indeed possible'. 'It is impossible, it cannot happen that two wheel-turning monarchs could arise simultaneously in the same world system - there is no such possibility'; 'But it is possible that one wheel-turning monarch could arise in a world system - this is indeed possible'.

130. 'It is impossible, it cannot happen that a woman would be an Arahant who is a Perfectly Enlightened One - there is no such possibility'; 'But it is possible that a man would be an Arahant who is a Perfectly Enlightened One - this is indeed possible'. 'It is impossible, it cannot happen that a woman would be a wheel-turning monarch - there is no such possibility'; 'But it is possible that a man would be a wheel-turning monarch - this is indeed possible'. 'It is impossible, it cannot happen that a woman would attain the state of Sakka... would attain the state of Māra... would attain the state of Brahmā - there is no such possibility'; 'But it is possible that a man would attain the state of Sakka... would attain the state of Māra... would attain the state of Brahmā - this is indeed possible'.

131. 'It is impossible, it cannot happen that bodily misconduct would result in an agreeable, pleasing and pleasant consequence - there is no such possibility'; 'But it is possible that bodily misconduct would result in a disagreeable, unpleasing and unpleasant consequence - this is indeed possible'. 'It is impossible, it cannot happen that verbal misconduct...etc... that mental misconduct would result in an agreeable, pleasing and pleasant consequence - there is no such possibility'; 'But it is possible that verbal misconduct...etc... that mental misconduct would result in a disagreeable, unpleasing and unpleasant consequence - this is indeed possible'. 'It is impossible, it cannot happen that good bodily conduct would result in a disagreeable, unpleasing and unpleasant consequence - there is no such possibility'; 'But it is possible that good bodily conduct would result in an agreeable, pleasing and pleasant consequence - this is indeed possible'. 'It is impossible, it cannot happen that good verbal conduct...etc... that good mental conduct would result in a disagreeable, unpleasing and unpleasant consequence - there is no such possibility'; 'But it is possible that good verbal conduct...etc... that good mental conduct would result in an agreeable, pleasing and pleasant consequence - this is indeed possible'.

'It is impossible, it cannot happen that one engaged in bodily misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world - there is no such possibility'; 'But it is possible that one engaged in bodily misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell - this is indeed possible'. 'It is impossible, it cannot happen that one engaged in verbal misconduct...etc... that one engaged in mental misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world - there is no such possibility'; 'But it is possible that one engaged in verbal misconduct...etc... that one engaged in mental misconduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell - this is indeed possible'. 'It is impossible, it cannot happen that one engaged in good bodily conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell - there is no such possibility'; 'But it is possible that one engaged in good bodily conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world - this is indeed possible'. 'It is impossible, it cannot happen that one engaged in good verbal conduct...etc... that one engaged in good mental conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell - there is no such possibility'; 'But it is possible that one engaged in good verbal conduct...etc... that one engaged in good mental conduct would, with that as cause and condition, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world - this is indeed possible'. To this extent, Ānanda, can a monk be properly called 'skilled in the possible and impossible'."

132. When this was said, the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Ānanda, remember this exposition of the Teaching as 'The Many Elements', remember it as 'The Four Rounds', remember it as 'The Mirror of the Teaching', remember it as 'The Drum of the Deathless', remember it also as 'The Unsurpassed Victory in Battle'."

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

The Discourse on the Many Elements is concluded, the fifth.

6. The Discourse at Isigili

133. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Mount Isigili. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Do you see, monks, that Mount Vebhāra?" "Yes, Venerable Sir." "Monks, this Mount Vebhāra had a different name and a different description."

"Do you see, monks, that Mount Paṇḍava?" "Yes, Venerable Sir." "Monks, this Mount Paṇḍava had a different name and a different description."

"Do you see, monks, that Mount Vepulla?" "Yes, Venerable Sir." "Monks, this Mount Vepulla had a different name and a different description."

"Do you see, monks, that Mount Gijjhakūṭa?" "Yes, Venerable Sir." "Monks, this Mount Gijjhakūṭa had a different name and a different description."

"Do you see, monks, that Mount Isigili?" "Yes, Venerable Sir." "Now, monks, this mountain Isigili had this very designation, this very description."

"In the past, monks, five hundred privately enlightened ones dwelt for a long time on this mountain Isigili. They are seen entering this mountain, but once entered they are not seen. People saw him and said this: 'This mountain swallows these seers'; Thus the designation 'Isigili, Isigili' arose. Monks, I shall declare the names of the Paccekabuddhas; Monks, I shall announce the names of the Paccekabuddhas; Monks, I shall teach the names of the Paccekabuddhas. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

134. "Monks, one named Ariṭṭha, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Upariṭṭha, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Tagarasikhī, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Yasassī, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Sudassano, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Piyadassī, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Gandhāro, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Piṇḍolo, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Upāsabho, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Nīto, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Tatho, a privately enlightened one, dwelt for a long time on this mountain Isigili; monks, one named Sutavā, a privately enlightened one, dwelt for a long time on this mountain Isigili; "Monks, one named Bhāvitatto, a privately enlightened one, dwelt for a long time on this mountain Isigili.

135.

"Those who are the essence of beings, free from trouble, without longing,

Each attained enlightenment individually;

Of those supreme persons free from the dart,

Listen as I proclaim their names.

"Ariṭṭha, Upariṭṭha, Tagarasikhī of fame,

Sudassana, Piyadassī and the well-enlightened one;

Gandhāra, Piṇḍola and Upāsabha,

Nīta, Tatha and Sutavā of developed self.

Sumbha, Subha, Matula and the eighth one,

Then Assumegha, Anīgha and Sudāṭha;

These Privately Enlightened Ones with the cord of existence cut off,

Hiṅgu and Hiṅga of great power.

"Two webbed ones, sages and Aṭṭhaka,

Then Kosalla the Enlightened One and Subāhu;

Upanemisa, Nemisa of peaceful mind,

Sacca, the actual one, the stainless and the wise one.

"Kāḷūpakāḷā was conquered and overcome,

And Aṅga and Paṅga and Guttijita too;

Passi destroyed the root of suffering that is acquisition,

Undefeated, he vanquished Māra's forces.

"The Teacher proceeded, Sarabhaṅga caused terror,

High-going, deceitful, sickle-bearing, and taintless;

Mind-made, cutter of conceit, and having bonds,

Thus disposed, stainless and banner-bearer.

Ketumbharāga and Mātaṅga the noble,

Then Accuta and Accutagāmabyāmaka;

Sumaṅgala, Dabbila, well-established,

Asayha and delighting in security, and gentle.

"Hard to fathom is Community and also Ujjaya,

Another sage Sayha of extraordinary persistence;

Ānanda, Nanda, Upananda, twelve in all,

Bhāradvāja, bearing his final body.

Bodhi, Mahānāma and also Uttara,

Kesī, Sikhī, Sundara, Dvārabhāja;

Tissa and Upatissa, cutters of the bonds of existence,

Upasikhi and Sikhari, cutters of craving.

"The Buddha was auspicious, free from lust,

Like a bull he cut through the net, the root of suffering;

Led to attain the peaceful state,

Beautiful Uposatha, true to his name.

"Jeta, Jayanta, Paduma, and Uppala,

Padumuttara, Rakkhita, and Pabbata;

Mānatthaddha, Sobhita free from lust,

And Kaṇha the Enlightened One with a well-liberated mind.

"These and others of great might,

Privately Enlightened Ones with the cord of existence cut off;

Those great seers who have overcome all attachments,

Pay homage to those immeasurable ones who have attained final Nibbāna."

The Discourse at Isigili is concluded as the sixth.

7. The Great Discourse on the Forty

136. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the noble right concentration with its supports and requisites. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is the noble right concentration with its supports and requisites? That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness; when, monks, one-pointedness of mind is equipped with these seven factors - this, monks, is called noble right concentration with its supports and with its requisites. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong view as 'wrong view', one understands right view as 'right view' - that becomes their right view.

"And what, monks, is wrong view? 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' This, monks, is wrong view.

"And what, monks, is right view? "Monks, I say that right view is twofold - there is, monks, right view that is tainted, partaking of merit, ripening in acquisitions; there is, monks, right view that is noble, taintless, supramundane, a factor of the path. And what, monks, is right view that is tainted, partaking of merit, ripening in acquisitions? 'There is what is given, what is offered, what is sacrificed, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others' - this, monks, is right view that is tainted, partaking of merit, ripening in acquisitions.

"And what, monks, is right view that is noble, taintless, supramundane, a factor of the path? Monks, that which is wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, right view as a path factor - of one with a noble mind, with a taintless mind, possessed of the noble path, developing the noble path - this, monks, is called right view that is noble, taintless, supramundane, a factor of the path. He makes an effort to abandon wrong view and to acquire right view; that becomes his right effort. Mindfully he abandons wrong view, mindfully he enters and dwells in right view; that becomes his right mindfulness. Thus these three things run and circle around right view, that is: right view, right effort, right mindfulness.

137. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong intention as 'wrong intention', understands right intention as 'right intention', that becomes their right view.

"And what, monks, is wrong intention? The intention of sensual pleasure, intention of ill will, intention of harmfulness - this, monks, is wrong intention.

"And what, monks, is right intention? "Monks, I say that right intention is twofold - There is, monks, right intention that is tainted, partaking of merit, ripening in acquisitions; there is, monks, right intention that is noble, taintless, supramundane, a factor of the path. And what, monks, is right intention that is tainted, partaking of merit, ripening in acquisitions? Intention of renunciation, intention of non-ill will, intention of harmlessness - this, monks, is right intention that is tainted, partaking of merit, ripening in acquisitions."

"And what, monks, is right intention that is noble, taintless, supramundane, a factor of the path? Monks, that which is reasoning, thought, intention, application, sustained application, mental fixation, verbal formation - of one with a noble mind, with a taintless mind, possessed of the noble path, developing the noble path - this, monks, is right intention that is noble, taintless, supramundane, a factor of the path. He makes an effort to abandon wrong intention and to acquire right intention; that becomes his right effort. Mindfully he abandons wrong intention, mindfully he enters and dwells in right intention; that becomes his right mindfulness. Thus these three things run and circle around right intention, that is: right view, right effort, right mindfulness.

138. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong speech as 'wrong speech', understands right speech as 'right speech'; that becomes their right view. And what, monks, is wrong speech? False speech, divisive speech, harsh speech, idle chatter - this, monks, is wrong speech. And what, monks, is right speech? Monks, I say that right speech is twofold - there is, monks, right speech that is tainted, partaking of merit, ripening in acquisitions; there is, monks, right speech that is noble, taintless, supramundane, a factor of the path. And what, monks, is right speech that is tainted, partaking of merit, ripening in acquisitions? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter - this, monks, is right speech that is tainted, partaking of merit, ripening in acquisitions. And what, monks, is right speech that is noble, taintless, supramundane, a factor of the path? That which is abstaining, refraining, abstinence, non-engagement from the four kinds of verbal misconduct in one with a noble mind, with a taintless mind, possessed of the noble path, developing the noble path - this, monks, is right speech that is noble, taintless, supramundane, a factor of the path. He makes an effort to abandon wrong speech and to acquire right speech; that becomes his right effort. Mindfully he abandons wrong speech, mindfully he enters and dwells in right speech; that becomes his right mindfulness. Thus these three things run and circle around right speech, that is: right view, right effort, right mindfulness.

139. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong action as 'wrong action', understands right action as 'right action'; that becomes their right view. And what, monks, is wrong action? The destruction of life, taking what is not given, sexual misconduct - this, monks, is wrong action. And what, monks, is right action? Monks, I say that right action is twofold - there is, monks, right action that is tainted, partaking of merit, ripening in acquisitions; there is, monks, right action that is noble, taintless, supramundane, a factor of the path. And what, monks, is right action that is tainted, partaking of merit, ripening in acquisitions? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct - this, monks, is right action that is tainted, partaking of merit, ripening in acquisitions. And what, monks, is right action that is noble, taintless, supramundane, a factor of the path? That which is abstaining, refraining, abstinence, non-engagement from the three kinds of bodily misconduct in one with a noble mind, with a taintless mind, possessed of the noble path, developing the noble path - this, monks, is right action that is noble, taintless, supramundane, a factor of the path. He makes an effort to abandon wrong action and to acquire right action; that becomes his right effort. Mindfully he abandons wrong action, mindfully he enters and dwells in right action; that becomes his right mindfulness. Thus these three things run and circle around right action, that is: right view, right effort, right mindfulness.

140. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? One understands wrong livelihood as 'wrong livelihood', understands right livelihood as 'right livelihood'; that becomes their right view. And what, monks, is wrong livelihood? Fraudulence, deceit, fortune-telling, dishonesty, seeking to gain profit from profit - this, monks, is wrong livelihood. And what, monks, is right livelihood? Monks, I say that right livelihood is twofold - there is, monks, right livelihood that is tainted, partaking of merit, ripening in acquisitions; there is, monks, right livelihood that is noble, taintless, supramundane, a factor of the path. And what, monks, is right livelihood that is tainted, partaking of merit, ripening in acquisitions? Here, monks, a noble disciple, having abandoned wrong livelihood, makes their living by right livelihood - this, monks, is right livelihood that is tainted, partaking of merit, ripening in acquisitions. And what, monks, is right livelihood that is noble, taintless, supramundane, a factor of the path? That which is abstaining, refraining, abstinence, non-engagement from wrong livelihood in one with a noble mind, with a taintless mind, possessed of the noble path, developing the noble path - this, monks, is right livelihood that is noble, taintless, supramundane, a factor of the path. He makes an effort to abandon wrong livelihood and to acquire right livelihood; that becomes his right effort. Mindfully he abandons wrong livelihood, mindfully he enters and dwells in right livelihood; that becomes his right mindfulness. Thus these three things run and circle around right livelihood, that is: right view, right effort, right mindfulness.

141. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? For one of right view, monks, right intention springs up; for one of right intention, right speech springs up; for one of right speech, right action springs up; for one of right action, right livelihood springs up; for one of right livelihood, right effort springs up; for one of right effort, right mindfulness springs up; for one of right mindfulness, right concentration springs up; for one of right concentration, right knowledge springs up; for one of right knowledge, right liberation springs up. Thus, monks, one in training possesses eight factors, and an arahant possesses ten factors. .

142. Therein, monks, right view is the forerunner. And how, monks, is right view the forerunner? For one of right view, monks, wrong view is worn away. And the many evil unwholesome states that arise with wrong view as condition are worn away for them. Many wholesome states that arise with right view as condition reach fulfilment through development. For one of right intention, monks, wrong intention is worn away... etc... For one of right speech, monks, wrong speech is worn away... For one of right action, monks, wrong action is worn away... For one of right livelihood, monks, wrong livelihood is worn away... For one of right effort, monks, wrong effort is worn away... For one of right mindfulness, monks, wrong mindfulness is worn away... For one of right concentration, monks, wrong concentration is worn away... For one of right knowledge, monks, wrong knowledge is worn away... For one of right liberation, monks, wrong liberation is worn away. And the many evil unwholesome states that arise with wrong liberation as condition are worn away for them. And many wholesome states that arise with right liberation as condition reach fulfilment through development.

"Thus, monks, there are twenty factors on the side of the wholesome and twenty on the side of the unwholesome - the great forty exposition of the Teaching has been set forth, irreversible by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world.

143. "Monks, if any ascetic or brahmin should think this Great Forty exposition of the Teaching deserves censure and rejection, ten reasonable consequences of their statement give ground for criticism in this very life - if one censures right view, then those ascetics and brahmins who hold wrong view are to be honoured and praised by that person; if one censures right intention, then those ascetics and brahmins who hold wrong intention are to be honoured and praised by that person; if one censures right speech...etc... if one censures right action... if one censures right livelihood... if one censures right effort... if one censures right mindfulness... if one censures right concentration... if one censures right knowledge... if one censures right liberation, then those ascetics and brahmins who hold wrong liberation are to be honoured and praised by that person. Monks, if any ascetic or brahmin should think this Great Forty exposition of the Teaching deserves censure and rejection, these ten reasonable consequences of their statement give ground for criticism in this very life. Even those Okkalas, Vassa-Bhaññas, who were proponents of the doctrines of non-causation, of the inefficacy of action, and of nihilism, did not think this Great Forty exposition of the Teaching deserved censure and rejection. What is the reason for this? For fear of blame, attack, and reproach."

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

The Great Forty Discourse is concluded as the seventh.

8. Discourse on Mindfulness of Breathing

144. 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, together with several well-known elder disciples - with the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and with other well-known elder disciples.

Now on that occasion the elder monks were exhorting and instructing new monks. Some elder monks exhort and instruct ten monks, some elder monks exhort and instruct twenty monks, some elder monks exhort and instruct thirty monks, some elder monks exhort and instruct forty monks. And those new monks, being exhorted and instructed by the elder monks, know an excellent distinction, former and latter.

145. Now on that occasion the Blessed One was seated in the open air surrounded by the Community of monks, it being the Uposatha day of the fifteenth, on the full-moon night of the Pavāraṇā ceremony. Then the Blessed One, having surveyed the silent Community of monks, addressed the monks: "Monks, I am satisfied with this practice; monks, my mind is satisfied with this practice. Therefore, monks, arouse still more energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. I shall await here in Sāvatthī the Komudī full moon of the fourth month." The monks from the countryside heard: "The Blessed One, it seems, will await there in Sāvatthī the Komudī full moon of the fourth month." Those monks from the countryside came down to Sāvatthī to see the Blessed One. And those elder monks still more intensively exhorted and instructed the new monks. Some elder monks exhort and instruct ten monks, some elder monks exhort and instruct twenty monks, some elder monks exhort and instruct thirty monks, some elder monks exhort and instruct forty monks. And those new monks, being exhorted and instructed by the elder monks, know an excellent distinction, former and latter.

146. Now on that occasion the Blessed One was seated in the open air surrounded by the Community of monks, it being the Uposatha day of the fifteenth, on the full-moon night of the Komudī in the fourth month. Then the Blessed One, having surveyed the silent Community of monks, addressed the monks: "This assembly, monks, is free from prattle; this assembly, monks, is free from idle talk; pure, established in the core. Such, monks, is this Community of monks; such, monks, is this assembly that it is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Such, monks, is this Community of monks; such, monks, is this assembly that a small gift given to it becomes great, and a great gift becomes greater still. Such, monks, is this Community of monks; such, monks, is this assembly that it is rare to see in the world. Such, monks, is this Community of monks; such, monks, is this assembly that it is worth travelling many yojanas even with a knapsack to see it."

147. "There are, monks, in this Community of monks, those who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge - such monks, monks, are there in this Community of monks. There are, monks, in this Community of monks, those who, with the utter destruction of the five lower fetters, have become spontaneously reborn, will attain final Nibbāna there, and are of a nature not to return from that world - such monks, monks, are there in this Community of monks. There are, monks, in this Community of monks, those who, with the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, have become once-returners, coming back to this world only once more to make an end of suffering - such monks, monks, are there in this Community of monks. There are, monks, in this Community of monks, those who, with the utter destruction of three fetters, have become stream-enterers, no longer subject to the nether world, fixed in destiny, with enlightenment as destination - such monks, monks, are there in this Community of monks.

"There are, monks, in this Community of monks, those who dwell devoted to the pursuit of developing the four foundations of mindfulness - such monks, monks, are there in this Community of monks. There are, monks, in this Community of monks, those who dwell devoted to the pursuit of developing the four right strivings...etc... of the four bases for spiritual power... of the five faculties... of the five powers... of the seven enlightenment factors... who dwell devoted to the pursuit of developing the Noble Eightfold Path - such monks, monks, are there in this Community of monks. There are, monks, in this Community of monks, those who dwell devoted to the pursuit of developing friendliness... who dwell devoted to the pursuit of developing compassion... who dwell devoted to the pursuit of developing altruistic joy... who dwell devoted to the pursuit of developing equanimity... who dwell devoted to the pursuit of developing the meditation on foulness... who dwell devoted to the pursuit of developing the perception of impermanence - such monks, monks, are there in this Community of monks. There are, monks, in this Community of monks, those who dwell devoted to the pursuit of developing mindfulness of breathing. Mindfulness of breathing, monks, when developed and cultivated, brings great fruit and great benefit. Mindfulness of breathing, monks, when developed and cultivated, fulfils the four foundations of mindfulness. The four foundations of mindfulness, when developed and cultivated, fulfil the seven enlightenment factors. The seven enlightenment factors, when developed and cultivated, fulfil true knowledge and liberation.

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

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

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

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

He trains: 'I shall breathe in contemplating impermanence'; he trains: 'I shall breathe out contemplating impermanence'; He trains: 'I shall breathe in contemplating dispassion', he trains: 'I shall breathe out contemplating dispassion'; He trains: 'I shall breathe in contemplating cessation', he trains: 'I shall breathe out contemplating cessation'; He trains: 'I shall breathe in contemplating relinquishment', he trains: 'I shall breathe out contemplating relinquishment'. When mindfulness of breathing is thus developed, monks, thus cultivated, it brings great fruit and great benefit.

149. "And how, monks, when mindfulness of breathing is developed, how when cultivated does it fulfil the four foundations of mindfulness? Whenever, monks, a monk breathing in long, understands: 'I breathe in long'; breathing out long, understands: 'I breathe out long'; Breathing in short, he understands: 'I breathe in short'; breathing out short, he understands: 'I breathe out short'; He trains: 'I shall breathe in experiencing the whole body'; he trains: 'I shall breathe out experiencing the whole body'; he trains: 'I shall breathe in tranquillising the bodily formation'; he trains: 'I shall breathe out tranquillising the bodily formation'; at that time, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. I say, monks, that this - that is, the in-breathing and out-breathing - is one kind of body among the bodies. Therefore at that time, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

Whenever, monks, a monk trains: 'I shall breathe in experiencing rapture'; he trains: 'I shall breathe out experiencing rapture'; He trains: 'I shall breathe in experiencing happiness'; he trains: 'I shall breathe out experiencing happiness'; He trains: 'I shall breathe in experiencing the mental formation'; he trains: 'I shall breathe out experiencing the mental formation'; He trains: 'I shall breathe in tranquillising the mental formation'; he trains: 'I shall breathe out tranquillising the mental formation'; At that time, monks, he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. I say, monks, that this - that is, careful attention to in-breathing and out-breathing. Therefore at that time, monks, he dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

Whenever, monks, a monk trains: 'I shall breathe in experiencing the mind'; he trains: 'I shall breathe out experiencing the mind'; He trains: 'I shall breathe in gladdening the mind'; he trains: 'I shall breathe out gladdening the mind'; He trains: 'I shall breathe in concentrating the mind'; he trains: 'I shall breathe out concentrating the mind'; He trains: 'I shall breathe in liberating the mind'; he trains: 'I shall breathe out liberating the mind'; At that time, monks, he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. I do not say, monks, that there is mindfulness of breathing for one who is unmindful and not clearly comprehending. Therefore at that time, monks, he dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

Whenever, monks, a monk trains: 'I shall breathe in contemplating impermanence'; he trains: 'I shall breathe out contemplating impermanence'; He trains: 'I shall breathe in contemplating dispassion', he trains: 'I shall breathe out contemplating dispassion'; He trains: 'I shall breathe in contemplating cessation', he trains: 'I shall breathe out contemplating cessation'; He trains: 'I shall breathe in contemplating relinquishment', he trains: 'I shall breathe out contemplating relinquishment'; At that time, monks, he dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Having seen with wisdom the abandoning of that covetousness and displeasure, he closely looks on with equanimity. Therefore at that time, monks, he dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world.

When mindfulness of breathing is thus developed, monks, thus cultivated, it fulfils the four foundations of mindfulness.

150. "And how, monks, when the four foundations of mindfulness are developed, how when cultivated do they fulfil the seven enlightenment factors? Whenever, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world, at that time his mindfulness is established and not forgotten. Whenever, monks, a monk's mindfulness is established and not forgotten, at that time the enlightenment factor of mindfulness is aroused in the monk. At that time the monk develops the enlightenment factor of mindfulness, at that time the enlightenment factor of mindfulness goes to fulfilment of development in the monk.

"Dwelling thus mindful, he investigates and examines that state with wisdom, and embarks upon a full inquiry. Whenever, monks, a monk dwelling thus mindful investigates and examines that state with wisdom, and embarks upon a full inquiry, at that time the enlightenment factor of investigation-of-states is aroused in the monk, at that time the monk develops the enlightenment factor of investigation-of-states, at that time the enlightenment factor of investigation-of-states goes to fulfilment of development in the monk.

When he investigates and examines that state with wisdom, and embarks upon a full inquiry, his energy is aroused and not slack. Whenever, monks, when a monk investigates and examines that state with wisdom, and embarks upon a full inquiry, his energy is aroused and not slack, at that time the enlightenment factor of energy is aroused in the monk, at that time the monk develops the enlightenment factor of energy, at that time the enlightenment factor of energy goes to fulfilment of development in the monk.

In one whose energy is aroused, unworldly rapture arises. Whenever, monks, in a monk whose energy is aroused, unworldly rapture arises, at that time the enlightenment factor of rapture is aroused in the monk, at that time the monk develops the enlightenment factor of rapture, at that time the enlightenment factor of rapture goes to fulfilment of development in the monk.

In one whose mind is rapturous, both body and mind become tranquil. Whenever, monks, in a monk whose mind is rapturous, both body and mind become tranquil, at that time the enlightenment factor of tranquillity is aroused in the monk, at that time the monk develops the enlightenment factor of tranquillity, at that time the enlightenment factor of tranquillity goes to fulfilment of development in the monk.

In one tranquil in body who feels pleasure, the mind becomes concentrated. Whenever, monks, in a monk whose body is tranquil and who feels pleasure, the mind becomes concentrated, at that time the enlightenment factor of concentration is aroused in the monk, at that time the monk develops the enlightenment factor of concentration, at that time the enlightenment factor of concentration goes to fulfilment of development in the monk.

He closely looks on with equanimity at the mind thus concentrated. Whenever, monks, a monk closely looks on with equanimity at the mind thus concentrated, at that time the enlightenment factor of equanimity is aroused in the monk, at that time the monk develops the enlightenment factor of equanimity, at that time the enlightenment factor of equanimity goes to fulfilment of development in the monk.

151. Whenever, monks, a monk in feelings... etc... In mind... dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world, at that time his mindfulness is established and not forgotten. Whenever, monks, a monk's mindfulness is established and not forgotten, at that time the enlightenment factor of mindfulness is aroused in the monk, at that time the monk develops the enlightenment factor of mindfulness, at that time the enlightenment factor of mindfulness goes to fulfilment of development in the monk.

152. "And how, monks, when the seven enlightenment factors are developed, how when cultivated do they fulfil true knowledge and liberation? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He develops the enlightenment factor of investigation-of-states...etc... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. When the seven enlightenment factors are thus developed, monks, thus cultivated, they fulfil true knowledge and liberation."

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

The Discourse on Mindfulness of Breathing, the eighth, is concluded.

9. The Discourse on Mindfulness Directed to the Body

153. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when several monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "It is wonderful, friends, marvellous, friends! How mindfulness directed to the body, when developed and cultivated, has been declared to bring great fruit and great benefit by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One." This was the conversation of those monks that was interrupted when the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?" "Here, Venerable Sir, when we had returned from our almsround after our meal and were seated together in the assembly hall, this discussion arose: 'It is wonderful, friends, marvellous, friends! How mindfulness directed to the body, when developed and cultivated, has been declared to bring great fruit and great benefit by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One.' This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

154. "And how, monks, when mindfulness directed to the body is developed, how when cultivated does it bring great fruit and great benefit? Here, monks, a monk having gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Just mindful he breathes in, mindful he breathes out; Breathing in long, he understands: 'I breathe in long'; breathing out long, he understands: 'I breathe out long'; Breathing in short, he understands: 'I breathe in short'; breathing out short, he understands: 'I breathe out short'; He trains: 'I shall breathe in experiencing the whole body'; he trains: 'I shall breathe out experiencing the whole body'; He trains: 'I shall breathe in tranquillising the bodily formation'; he trains: 'I shall breathe out tranquillising the bodily formation'. As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This, monks, is how a monk develops mindfulness directed to the body.

"Again, monks, when walking, a monk understands: 'I am walking', when standing, he understands: 'I am standing', when sitting, he understands: 'I am sitting', when lying down, he understands: 'I am lying down'. However his body is disposed, he understands it accordingly. As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This too, monks, is how a monk develops mindfulness directed to the body.

"Again, monks, a monk acts with clear comprehension when going forward and returning, when looking ahead and looking aside, when bending and stretching his limbs, when wearing his robes and carrying his outer robe and bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This too, monks, is how a monk develops mindfulness directed to the body.

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

"Just as, monks, there were a bag with an opening at both ends, full of various sorts of grain, that is - hill rice, red rice, mung beans, peas, sesame seeds, husked rice, and a person with good eyesight, having released it, would examine it: 'These are rice grains, these are paddy, these are mung beans, these are kidney beans, these are sesame seeds, these are husked rice.' Even so, monks, a monk examines this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs, 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.' As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This too, monks, is how a monk develops mindfulness directed to the body.

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

"Just as, monks, a skilled butcher or butcher's apprentice, having killed a cow, might sit at a crossroads after dividing it into portions; Even so, monks, a monk examines this very body, however it stands, however it is disposed, in terms of the elements: 'In this body there are the earth element, the water element, the fire element, and the air element.' As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This too, monks, is how a monk develops mindfulness directed to the body.

"And furthermore, monks, just as if a monk were to see a corpse thrown aside in a charnel ground, dead for one, two, or three days, bloated, discoloured, and festering. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This too, monks, is how a monk develops mindfulness directed to the body.

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

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

"And furthermore, monks, just as if a monk were to see a corpse thrown aside in a charnel ground - bones bleached white, the colour of shells... etc... bones heaped up, more than a year old... etc... bones that are rotted and crumbled to powder. He compares this very body with it thus: 'This body too is of the same nature, will become like that, is not exempt from that fate.' As he dwells thus diligent...etc... This too, monks, is how a monk develops mindfulness directed to the body.

155. "Furthermore, monks, a monk, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion, so that there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. Just as, monks, a skilled bath attendant or his apprentice might sprinkle bath powder into a bronze dish and, sprinkling it with water drop by drop, knead it together, so that his ball of bath powder, saturated and pervaded with moisture, is dripping wet inside and out yet does not trickle; even so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his whole body unpervaded by the rapture and happiness born of seclusion. As he dwells thus diligent...etc... This too, monks, is how a monk develops mindfulness directed to the body.

"Furthermore, monks, with the subsiding of thought and examination...etc... enters and dwells in the second meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his whole body unpervaded by the rapture and happiness born of concentration. Monks, suppose there was a deep pool of spring water. It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south; and the sky would not provide proper rain from time to time; yet from that very pool a cool stream of water would surge up and drench, steep, fill, and pervade that very pool with cool water, so that no part of the whole pool would be unpervaded by cool water; even so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration, so that there is no part of his whole body unpervaded by the rapture and happiness born of concentration. As he dwells thus diligent...etc... This too, monks, is how a monk develops mindfulness directed to the body.

"And furthermore, monks, with the fading away of rapture...etc... enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture. Monks, suppose in a pond of blue lotuses, red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grow in the water, and never rise above the water, but flourish immersed within. From top to bottom they are drenched, steeped, filled, and pervaded with cool water, so that no part of those blue lotuses, red lotuses, or white lotuses is unpervaded by cool water; even so, monks, a monk drenches, steeps, fills, and pervades this very body with happiness devoid of rapture, so that there is no part of his whole body unpervaded by happiness devoid of rapture. As he dwells thus diligent...etc... This too, monks, is how a monk develops mindfulness directed to the body.

"And furthermore, monks, with the abandoning of pleasure...etc... enters and dwells in the fourth meditative absorption. He sits pervading this very body with a pure and bright mind; there is no part of his whole body unpervaded by the pure and bright mind. Monks, suppose a person were sitting wrapped from head to foot in a white cloth, so that there would be no part of his whole body unpervaded by the white cloth; even so, monks, a monk sits pervading this very body with a pure and bright mind, so that there is no part of his whole body unpervaded by the pure and bright mind. As he dwells thus diligent, ardent, and resolute, his memories and intentions connected with the household life are abandoned. With their abandoning, his mind becomes internally steady, settles down, becomes unified and concentrated. This too, monks, is how a monk develops mindfulness directed to the body.

156. "Monks, for anyone who has developed and cultivated mindfulness directed to the body, whatever wholesome qualities that partake of true knowledge are included within it. Just as, monks, for anyone whose mind has pervaded the great ocean, whatever streams that flow to the ocean are included within it; even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, whatever wholesome qualities that partake of true knowledge are included within it.

"Monks, for anyone who has not developed and not cultivated mindfulness directed to the body, Māra finds an opening in them, Māra finds an object in them. Just as, monks, a person might throw a heavy stone ball into a heap of wet clay. What do you think, monks, would that heavy stone ball find an opening in the heap of wet clay?" "Yes, Venerable Sir." "Even so, monks, for anyone who has not developed and not cultivated mindfulness directed to the body, Māra finds an opening in them, Māra finds an object in them. Just as, monks, there might be a dry, rotting piece of wood; then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, monks, would that person, taking an upper fire-stick and rubbing that dry, rotting piece of wood, produce fire and make heat appear?" "Yes, Venerable Sir." "Even so, monks, for anyone who has not developed and not cultivated mindfulness directed to the body, Māra finds an opening in them, Māra finds an object in them. Just as, monks, a water pot that is empty and hollow might be placed on a stand; then a person would come carrying water. What do you think, monks, would that person find a place to pour the water?" "Yes, Venerable Sir." "Even so, monks, for anyone who has not developed and not cultivated mindfulness directed to the body, Māra finds an opening in them, Māra finds an object in them."

157. "Monks, for anyone who has developed and cultivated mindfulness directed to the body, Māra finds no opening in them, Māra finds no object in them. Just as, monks, a person might throw a light ball of thread onto a door-panel made entirely of heartwood. What do you think, monks, would that person find an opening for that light ball of thread on the door-panel made entirely of heartwood?" "No, Venerable Sir." "Even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, Māra finds no opening in them, Māra finds no object in them. Just as, monks, there might be a wet, sappy piece of wood; then a person would come taking an upper fire-stick - 'I will produce fire, I will make heat appear.' What do you think, monks, would that person, taking an upper fire-stick and rubbing that wet, sappy piece of wood, produce fire and make heat appear?" "No, Venerable Sir." "Even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, Māra finds no opening in them, Māra finds no object in them. Just as, monks, a water pot that is full of water up to the brim, so full that crows could drink from it, might be placed on a stand; then a person would come carrying water. What do you think, monks, would that person find a place to pour the water?" "No, Venerable Sir." "Even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, Māra finds no opening in them, Māra finds no object in them."

158. "Monks, for anyone who has developed and cultivated mindfulness directed to the body, in whatever state that is to be realized by direct knowledge they direct their mind for the realization through direct knowledge, they achieve the ability to witness it whenever there is a base for mindfulness. Just as, monks, a water pot that is full of water up to the brim, so full that crows could drink from it, might be placed on a stand. If a strong person were to tip it in any way, would water come out?" "Yes, Venerable Sir." "Even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, in whatever state that is to be realized by direct knowledge they direct their mind for the realization through direct knowledge, they achieve the ability to witness it whenever there is a base for mindfulness. Just as, monks, on level ground there might be a square pond bounded by embankments, full of water up to the brim, so full that crows could drink from it. If a strong person were to open any of the embankments, would water come out?" "Yes, Venerable Sir." "Even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, in whatever state that is to be realized by direct knowledge they direct their mind for the realization through direct knowledge, they achieve the ability to witness it whenever there is a base for mindfulness. Just as, monks, on level ground at a crossroads, there might stand a chariot yoked with thoroughbreds, with a goad lying ready; then a skilled horse trainer, a tamer of steeds, having mounted, taking the reins in his left hand and taking the goad in his right hand, would drive him back and forth wherever he wished; even so, monks, for anyone who has developed and cultivated mindfulness directed to the body, in whatever state that is to be realized by direct knowledge they direct their mind for the realization through direct knowledge, they achieve the ability to witness it whenever there is a base for mindfulness."

159. "Monks, when mindfulness directed to the body is pursued, developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, ten benefits can be expected. One overcomes discontent and delight, and discontent does not overcome one; one dwells having overcome discontent whenever it has arisen.

One overcomes fear and terror, and fear and terror do not overcome one; one dwells having overcome fear and terror whenever it has arisen.

"He is patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening.

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.

"He experiences manifold kinds of spiritual power. Having been one, he becomes many; having been many, he becomes one, appearing... etc... 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... etc...

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

He recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives.

With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life.

"Monks, when mindfulness directed to the body is pursued, developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken, these ten benefits can be expected."

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

The Discourse on Mindfulness of the Body, the ninth, is concluded.

10. The Discourse on Rebirth by Choice

160. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you about rebirth through formations. Listen to it, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

161. "Here, monks, a monk is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with wisdom. 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!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

162. "Furthermore, monks, a monk is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with wisdom. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of brahmins of great wealth...etc... householders of great wealth!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

163. "Furthermore, monks, a monk is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with wisdom. He has heard: 'The Four Great Kings devas 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 devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

164. "Furthermore, monks, a monk is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with wisdom. He has heard: The Tāvatiṃsa devas... etc... The Yāma devas... The Tusita devas... The Nimmānarati devas... The Paranimmitavasavatti devas 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 devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

165. "Furthermore, monks, a monk is endowed with faith, endowed with virtue, endowed with learning, endowed with generosity, endowed with wisdom. He has heard: 'The Thousandfold Brahmā is long-lived, beautiful, and abounding in happiness.' The Thousandfold Brahmā, monks, dwells pervading and resolving upon a world-system of a thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. Just as, monks, a person with good eyesight, taking a gallnut in his hand, would examine it; even so, monks, the Thousandfold Brahmā dwells pervading and resolving upon a world-system of a thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Thousandfold Brahmā!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

166. "Furthermore, monks, a monk is endowed with faith, endowed with virtue, endowed with learning... with generosity... endowed with wisdom. He has heard: 'The Two-thousandfold Brahmā...etc... The Three-thousandfold Brahmā... The Four-thousandfold Brahmā... The Five-thousandfold Brahmā is long-lived, beautiful, and abounding in happiness.' The Five-thousandfold Brahmā, monks, dwells pervading and resolving upon a world-system of five thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. Just as, monks, a person with good eyesight, taking five gallnuts in his hand, would examine them; even so, monks, the Five-thousandfold Brahmā dwells pervading and resolving upon a world-system of five thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Five-thousandfold Brahmā!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

167. "Furthermore, monks, a monk is endowed with faith, endowed with virtue, endowed with learning... with generosity... endowed with wisdom. He has heard: 'The Ten-thousandfold Brahmā is long-lived, beautiful, and abounding in happiness.' The Ten-thousandfold Brahmā, monks, dwells pervading and resolving upon a world-system of ten thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. Just as, monks, a beautiful beryl gem of purest water, eight-faceted, well cut, when placed on an orange cloth, shines and glows and radiates; even so, monks, the Ten-thousandfold Brahmā dwells pervading and resolving upon a world-system of ten thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Ten-thousandfold Brahmā!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

168. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: 'The Hundred-thousandfold Brahmā is long-lived, beautiful, and abounding in happiness.' The Hundred-thousandfold Brahmā, monks, dwells pervading and resolving upon a world-system of a hundred thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. Just as, monks, a refined gold nugget, well-hammered by a skilled goldsmith's apprentice in the mouth of a furnace, when placed on an orange cloth, shines and glows and radiates; even so, monks, the Hundred-thousandfold Brahmā dwells pervading and resolving upon a world-system of a hundred thousand worlds. And he dwells pervading and resolving upon those beings who have been reborn there. He thinks thus: 'Oh, may I, with the breaking up of the body, after death, be reborn in the company of the Hundred-thousandfold Brahmā!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

169. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: 'The Ābhā devas...etc... The Parittābhā devas... The Appamāṇābhā devas... The Ābhassara devas 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 Ābhassara devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

170. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: 'The Parittasubha devas...etc... The Appamāṇasubha devas... The Subhakiṇha devas 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 Subhakiṇha devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

171. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: Vehapphala devas...etc... Aviha devas... Atappa devas... Sudassa devas... Sudassī devas... The Akaniṭṭha devas 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 Akaniṭṭha devas!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

172. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: 'The devas of the base of infinite space are long-lived, long-standing 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 devas of the base of infinite space!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

173. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: 'The devas of the base of infinite consciousness are long-lived, long-standing 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 devas of the base of infinite consciousness!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

174. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He has heard: 'The devas of the base of nothingness...etc... The devas of the base of neither-perception-nor-non-perception are long-lived, long-standing 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 devas of the base of neither-perception-nor-non-perception!' He sets his mind on that, resolves his mind on that, develops his mind on that. Those formations and dwellings of his, thus developed and thus cultivated, lead to rebirth there. This, monks, is the path, this is the way that leads to rebirth there.

175. "Furthermore, monks, a monk is endowed with faith, endowed with virtue... with learning... with generosity... endowed with wisdom. He thinks thus: 'Oh, may I, with the destruction of the taints, enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself through direct knowledge in this very life'; 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. This monk, monks, is not reborn anywhere."

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

The Discourse on Rebirth by Choice is concluded as the tenth.

The Chapter on One by One, the second, is concluded.

Here is its summary -

Step-by-step, purification, qualities of a person, what should be associated with, analysis of many elements;

The Buddha's name and fame, with forty, breathing and body contemplation, rebirth.

3. The Chapter on Emptiness

1. The Shorter Discourse on Emptiness

176. 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. Then the Venerable Ānanda, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "On one occasion, Venerable Sir, the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Nagaraka. There, Venerable Sir, I heard directly from the Blessed One, directly I received it: 'Ānanda, I now often dwell in voidness.' Have I heard this correctly, Venerable Sir, have I grasped it well, attended to it well, remembered it well?" "Indeed, Ānanda, you have heard it correctly, grasped it well, attended to it well, remembered it well. Formerly, Ānanda, and also now, I often dwell in voidness. Just as, Ānanda, this Mansion of Migāra's Mother is void of elephants, cattle, horses and mares, void of gold and silver, void of assemblies of women and men, and there is only this non-voidness, namely: the unity dependent on the community of monks; even so, Ānanda, a monk, not attending to the perception of village, not attending to the perception of human beings, attends to unity dependent on the perception of forest. His mind launches out onto the perception of forest, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of village, those are not present here; whatever disturbances there might be dependent on the perception of human beings, those are not present here. There is only this degree of disturbance, namely: the unity dependent on the perception of forest.' He understands: 'This field of perception is void of the perception of village'; he understands: 'This field of perception is void of the perception of human beings'; 'There is only this non-voidness, namely: the unity dependent on the perception of forest.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

177. "Furthermore, Ānanda, a monk, not attending to the perception of human beings, not attending to the perception of forest, attends to unity dependent on the perception of earth. His mind launches out onto the perception of earth, becomes confident, becomes steady, resolves upon it. Just as, Ānanda, a bull's hide is fully stretched out by a hundred pegs with the wrinkles removed; even so, Ānanda, a monk, not attending to all this earth's high places and low places, river ravines, places with stumps and thorns, and mountain irregularities, attends to unity dependent on the perception of earth. His mind launches out onto the perception of earth, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of human beings, those are not present here; whatever disturbances there might be dependent on the perception of forest, those are not present here. There is only this degree of disturbance, namely: the unity dependent on the perception of earth.' He understands: 'This field of perception is void of the perception of human beings'; he understands: 'This field of perception is void of the perception of forest'; 'There is only this non-voidness, namely: the unity dependent on the perception of earth.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

178. "Furthermore, Ānanda, a monk, not attending to the perception of forest, not attending to the perception of earth, attends to unity dependent on the perception of the base of the infinity of space. His mind launches out onto the perception of the base of the infinity of space, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of forest, those are not present here; whatever disturbances there might be dependent on the perception of earth, those are not present here. There is only this degree of disturbance, namely: the unity dependent on the perception of the base of the infinity of space.' He understands: 'This field of perception is void of the perception of forest'; he understands: 'This field of perception is void of the perception of earth'; 'There is only this non-voidness, namely: the unity dependent on the perception of the base of the infinity of space.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

179. "Furthermore, Ānanda, a monk, not attending to the perception of earth, not attending to the perception of the base of the infinity of space, attends to unity dependent on the perception of the base of the infinity of consciousness. His mind launches out onto the perception of the base of the infinity of consciousness, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of earth, those are not present here; whatever disturbances there might be dependent on the perception of the base of the infinity of space, those are not present here. There is only this degree of disturbance, namely: the unity dependent on the perception of the base of the infinity of consciousness.' He understands: 'This field of perception is void of the perception of earth'; he understands: 'This field of perception is void of the perception of the base of the infinity of space'; 'There is only this non-voidness, namely: the unity dependent on the perception of the base of the infinity of consciousness.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

180. "Furthermore, Ānanda, a monk, not attending to the perception of the base of the infinity of space, not attending to the perception of the base of the infinity of consciousness, attends to unity dependent on the perception of the base of nothingness. His mind launches out onto the perception of the base of nothingness, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of the base of the infinity of space, those are not present here; whatever disturbances there might be dependent on the perception of the base of the infinity of consciousness, those are not present here. There is only this degree of disturbance, namely: the unity dependent on the perception of the base of nothingness.' He understands: 'This field of perception is void of the perception of the base of the infinity of space'; he understands: 'This field of perception is void of the perception of the base of the infinity of consciousness'; 'There is only this non-voidness, namely: the unity dependent on the perception of the base of nothingness.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

181. "Furthermore, Ānanda, a monk, not attending to the perception of the base of the infinity of consciousness, not attending to the perception of the base of nothingness, attends to unity dependent on the perception of the base of neither-perception-nor-non-perception. His mind launches out onto the perception of the base of neither-perception-nor-non-perception, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of the base of the infinity of consciousness, those are not present here; whatever disturbances there might be dependent on the perception of the base of nothingness, those are not present here. There is only this degree of disturbance, namely: the unity dependent on the perception of the base of neither-perception-nor-non-perception.' He understands: 'This field of perception is void of the perception of the base of the infinity of consciousness'; he understands: 'This field of perception is void of the perception of the base of nothingness'; 'There is only this non-voidness, namely: the unity dependent on the perception of the base of neither-perception-nor-non-perception.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

182. "Furthermore, Ānanda, a monk, not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception, attends to unity dependent on the signless concentration of mind. His mind launches out onto the signless concentration of mind, becomes confident, becomes steady, resolves upon it. He understands thus: 'Whatever disturbances there might be dependent on the perception of the base of nothingness, those are not present here; whatever disturbances there might be dependent on the perception of the base of neither-perception-nor-non-perception, those are not present here. There is only this degree of disturbance, namely: dependent on this very body with its six sense bases conditioned by life.' He understands: 'This field of perception is void of the perception of the base of nothingness'; he understands: 'This field of perception is void of the perception of the base of neither-perception-nor-non-perception'; 'There is only this non-voidness, namely: dependent on this very body with its six sense bases conditioned by life.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure descent into voidness.

183. "Furthermore, Ānanda, a monk, not attending to the perception of the base of nothingness, not attending to the perception of the base of neither-perception-nor-non-perception, attends to unity dependent on the signless concentration of mind. His mind launches out onto the signless concentration of mind, becomes confident, becomes steady, resolves upon it. He understands thus: 'This signless concentration of mind too is conditioned and volitionally produced.' 'Whatever is conditioned and volitionally produced is impermanent, subject to cessation' - thus he understands. Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' He understands thus: 'Whatever disturbances there might be dependent on the taint of sensual desire, those are not present here; whatever disturbances there might be dependent on the taint of existence, those are not present here; whatever disturbances there might be dependent on the taint of ignorance, those are not present here. There is only this degree of disturbance, namely: dependent on this very body with its six sense bases conditioned by life.' He understands: 'This field of perception is void of the taint of sensual desire'; he understands: 'This field of perception is void of the taint of existence'; he understands: 'This field of perception is void of the taint of ignorance'; 'There is only this non-voidness, namely: dependent on this very body with its six sense bases conditioned by life.' Thus he regards it as void of what is not there, but in regard to what remains there he understands that which is present thus: 'This is present.' Thus, Ānanda, this becomes his genuine, unfaltering, pure, supreme, unsurpassed descent into voidness.

184. "Whatever ascetics or brahmins in the past dwelt having attained to pure, supreme, unsurpassed voidness, all of them dwelt having attained to this same pure, supreme, unsurpassed voidness. Whatever ascetics or brahmins in the future will dwell having attained to pure, supreme, unsurpassed voidness, all of them will dwell having attained to this same pure, supreme, unsurpassed voidness. Whatever ascetics or brahmins at present dwell having attained to pure, supreme, unsurpassed voidness, all of them dwell having attained to this same pure, supreme, unsurpassed voidness. Therefore, Ānanda, 'We will dwell having attained to pure, supreme, unsurpassed voidness' - this is how you should train."

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

The Shorter Discourse on Emptiness is concluded as first.

2. The Greater Discourse on Emptiness

185. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Kapilavatthu for alms. Having walked for alms in Kapilavatthu and returned from the alms round after the meal, he approached the dwelling of the Sakyan Kāḷakhemaka for the day's abiding. Now on that occasion many resting places were prepared in the dwelling of the Sakyan Kāḷakhemaka. The Blessed One saw many resting places prepared in the dwelling of the Sakyan Kāḷakhemaka. Having seen this, this occurred to the Blessed One: "Many resting places are prepared in the dwelling of the Sakyan Kāḷakhemaka. Are many monks dwelling here?"

186. Now on that occasion the Venerable Ānanda was making robes together with several monks in the dwelling of the Sakyan Ghaṭā. Then the Blessed One, having emerged from seclusion in the evening, approached the dwelling of the Sakyan Ghaṭā; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Many resting places are prepared in the dwelling of the Sakyan Kāḷakhemaka. Are many monks dwelling there?" "Many resting places are prepared in the dwelling of the Sakyan Kāḷakhemaka, Venerable Sir. Many monks are dwelling there. It is our time for making robes, Venerable Sir."

"A monk does not shine, Ānanda, who delights in society, who takes pleasure in society, who is devoted to delight in society, who delights in groups, who takes pleasure in groups, who is pleased with groups. That monk, Ānanda, who delights in society, who takes pleasure in society, who is devoted to delight in society, who delights in groups, who takes pleasure in groups, who is pleased with groups, will gain at will, without difficulty, without trouble, that happiness of renunciation, happiness of seclusion, happiness of peace, happiness of enlightenment - This is not a possible position. But that monk, Ānanda, who dwells alone, withdrawn from the group - it can be expected of that monk that he will gain at will, without difficulty, without trouble, that happiness of renunciation, happiness of seclusion, happiness of peace, happiness of enlightenment - This is indeed a possible position.

That monk, Ānanda, who delights in society, who takes pleasure in society, who is devoted to delight in society, who delights in groups, who takes pleasure in groups, who is pleased with groups, will enter and dwell in either the temporary and agreeable liberation of mind or the perpetual and unshakable liberation - This is not a possible position. But that monk, Ānanda, who dwells alone, withdrawn from the group - it can be expected of that monk that he will enter and dwell in either the temporary and agreeable liberation of mind or the perpetual and unshakable liberation - This is indeed a possible position.

"Ānanda, I do not see even a single form wherein, for one who is impassioned and delighting in it, the change and alteration of that form would not give rise to sorrow, lamentation, pain, displeasure, and despair.

187. "This dwelling, Ānanda, has been awakened to by the Truth Finder, that is - by not attending to any signs, to enter and dwell in internal emptiness. If, Ānanda, while the Truth Finder is dwelling in this dwelling, there are visitors - monks, nuns, male lay followers, female lay followers, kings, royal ministers, followers of other paths and their disciples. There, Ānanda, the Truth Finder with a mind slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, withdrawn, delighting in renunciation, and having ended all states that are the basis for taints, engages exclusively in talk connected with dismissal. Therefore, Ānanda, if a monk should wish: 'May I enter and dwell in internal emptiness', then, Ānanda, that monk should steady his mind internally, quiet it, bring it to singleness, and concentrate it.

188. "And how, Ānanda, does a monk steady his mind internally, quiet it, bring it to singleness, and concentrate it? Here, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome states... etc... enters and dwells in the first meditative absorption... etc... second meditative absorption... third meditative absorption... enters and dwells in the fourth meditative absorption. This, Ānanda, is how a monk steadies his mind internally, quiets it, brings it to singleness, and concentrates it. He attends to internal emptiness. When he attends to internal emptiness, his mind does not launch out onto emptiness, does not become confident, does not become steady, is not liberated. When this is so, Ānanda, the monk understands thus: 'When I attend to internal emptiness, my mind does not launch out onto internal emptiness, does not become confident, does not become steady, is not liberated.' Thus he maintains clear comprehension in that case. He attends to external emptiness... etc... he attends to internal and external emptiness... etc... he attends to the imperturbable. When he attends to the imperturbable, his mind does not launch out onto the imperturbable, does not become confident, does not become steady, is not liberated. When this is so, Ānanda, the monk understands thus: 'When I attend to the imperturbable, my mind does not launch out onto the imperturbable, does not become confident, does not become steady, is not liberated.' Thus he maintains clear comprehension in that case.

"Then, Ānanda, that monk should steady his mind internally, quiet it, bring it to singleness, and concentrate it on that same sign of concentration as before. He attends to internal emptiness. When he attends to internal emptiness, his mind launches out onto internal emptiness, becomes confident, becomes steady, is liberated. When this is so, Ānanda, the monk understands thus: 'When I attend to internal emptiness, my mind launches out onto internal emptiness, becomes confident, becomes steady, is liberated.' Thus he maintains clear comprehension in that case. He attends to external emptiness... etc... he attends to internal and external emptiness... etc... he attends to the imperturbable. When he attends to the imperturbable, his mind launches out onto the imperturbable, becomes confident, becomes steady, is liberated. When this is so, Ānanda, the monk understands thus: 'When I attend to the imperturbable, my mind launches out onto the imperturbable, becomes confident, becomes steady, is liberated.' Thus he maintains clear comprehension in that case.

189. If, Ānanda, while that monk is dwelling in this dwelling, his mind inclines to walking, he walks: 'While I am walking thus, evil unwholesome states of covetousness and displeasure will not flow in.' Thus he maintains clear comprehension in that case. If, Ānanda, while that monk is dwelling in this dwelling, his mind inclines to standing, he stands: 'While I am standing thus, evil unwholesome states of covetousness and displeasure will not flow in.' Thus he maintains clear comprehension in that case. If, Ānanda, while that monk is dwelling in this dwelling, his mind inclines to sitting, he sits: 'While I am sitting thus, evil unwholesome states of covetousness and displeasure will not flow in.' Thus he maintains clear comprehension in that case. If, Ānanda, while that monk is dwelling in this dwelling, his mind inclines to lying down, he lies down: 'While I am lying down thus, evil unwholesome states of covetousness and displeasure will not flow in.' Thus he maintains clear comprehension in that case.

If, Ānanda, while that monk is dwelling in this dwelling, his mind inclines to talk, he: 'that talk which is low, vulgar, worldly, ignoble, unbeneficial; which does not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, that is: talk about kings, thieves, ministers, armies, perils, battles, food, drink, clothing, beds, garlands, odours, relatives, vehicles, villages, towns, cities, countries, women, heroes, streets, wells, the departed, various tales, world speculation, ocean speculation, talk about existence and non-existence - such talk I will not engage in.' Thus he maintains clear comprehension in that case. But that talk, Ānanda, which is conducive to effacement, favourable to freeing the mind from hindrances, and which leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is: talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation - 'such talk I will engage in.' Thus he maintains clear comprehension in that case.

If, Ānanda, while that monk is dwelling in this dwelling, his mind inclines to thought, he: 'those thoughts that are low, vulgar, worldly, ignoble, unbeneficial; which do not lead to revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna, that is: the thought of sensual pleasure, thought of ill will, thought of harmfulness - such thoughts I shall not think.' Thus he maintains clear comprehension in that case. And those thoughts, Ānanda, that are noble and emancipating, which lead the one who practises them to the complete destruction of suffering, that is: the thought of renunciation, thought of non-ill will, thought of harmlessness - thus: 'such thoughts I shall think.' Thus he maintains clear comprehension in that case.

190. "There are, Ānanda, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, Ānanda, are the five cords of sensual pleasure regarding which a monk should frequently examine his own mind thus: 'Does there arise in me any mental activity with regard to any of these five cords of sensual pleasure in any of their bases?' If, Ānanda, upon reflection, a monk knows thus: 'There does arise in me mental activity with regard to these five cords of sensual pleasure in some of their bases,' when this is so, Ānanda, the monk understands thus: 'The desire and lust regarding these five cords of sensual pleasure has not been abandoned by me.' Thus he maintains clear comprehension in that case. But if, Ānanda, upon reflection, a monk knows thus: 'There does not arise in me mental activity with regard to these five cords of sensual pleasure in any of their bases,' when this is so, Ānanda, the monk understands thus: 'The desire and lust regarding these five cords of sensual pleasure has been abandoned by me.' Thus he maintains clear comprehension in that case.

191. "There are, Ānanda, these five aggregates subject to clinging wherein a monk should dwell contemplating rise and fall: 'Such is form, such is the origin of form, such is the disappearance of form; such is feeling... Such is perception... Such is formations... Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.' As he dwells thus contemplating rise and fall in these five aggregates subject to clinging, the conceit 'I am' regarding these five aggregates subject to clinging is abandoned. When this is so, Ānanda, the monk understands thus: 'The conceit "I am" regarding these five aggregates subject to clinging has been abandoned by me.' Thus he maintains clear comprehension in that case. These, Ānanda, are states that are exclusively wholesome, having wholesomeness as their basis, noble, supramundane, inaccessible to the Evil One. "What do you think, Ānanda, seeing what purpose should a disciple follow the Teacher even if being dismissed?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it."

192. "Ānanda, a disciple should not follow the Teacher merely for the sake of discourses, songs, and explanations. What is the reason for this? For a long time, Ānanda, these teachings have been learned by you, remembered, mastered verbally, examined with the mind, and well penetrated by view. But that talk, Ānanda, which is conducive to effacement, favourable to freeing the mind from hindrances, and which leads to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is: talk about fewness of wishes, contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, liberation, knowledge and vision of liberation - it is for the sake of such talk, Ānanda, that a disciple should follow the Teacher even if being dismissed.

"When this is so, Ānanda, there is misfortune for the teacher, when this is so, there is misfortune for the pupil, when this is so, there is misfortune for one living the holy life.

193. "And how, Ānanda, is there misfortune for the teacher? Here, Ānanda, a certain teacher resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. While he is thus withdrawn, brahmins and householders, both townspeople and countryfolk, visit him. When brahmins and householders, both townspeople and countryfolk, visit him, he becomes infatuated, falls into greed, and reverts to luxury. This, Ānanda, is called a teacher's misfortune. Through the teacher's misfortune, evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future strike him down. This, Ānanda, is how there is misfortune for the teacher.

194. "And how, Ānanda, is there misfortune for the pupil? Here, Ānanda, a disciple of that teacher, emulating that teacher's seclusion, resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. While he is thus withdrawn, brahmins and householders, both townspeople and countryfolk, visit him. When brahmins and householders, both townspeople and countryfolk, visit him, he becomes infatuated, falls into greed, and reverts to luxury. This, Ānanda, is called a pupil's misfortune. Through the pupil's misfortune, evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future strike him down. This, Ānanda, is how there is misfortune for the pupil.

195. "And how, Ānanda, is there misfortune for one living the holy life? Here, Ānanda, a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. While he is thus withdrawn, brahmins and householders, both townspeople and countryfolk, visit him. When brahmins and householders, both townspeople and countryfolk, visit him, he does not become infatuated, does not fall into greed, does not revert to luxury. Here, Ānanda, a disciple of that teacher, emulating that teacher's seclusion, resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. While he is thus withdrawn, brahmins and householders, both townspeople and countryfolk, visit him. When brahmins and householders, both townspeople and countryfolk, visit him, he becomes infatuated, falls into greed, and reverts to luxury. This, Ānanda, is called misfortune for one living the holy life. Through the misfortune of one living the holy life, evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future strike him down. This, Ānanda, is how there is misfortune for one living the holy life.

"Therein, Ānanda, this misfortune for one living the holy life is more painful and more bitter in its results than both the teacher's misfortune and the pupil's misfortune, and it even leads to the nether world.

196. "Therefore, Ānanda, conduct yourselves towards me with friendliness, not with hostility. That will be for your welfare and happiness for a long time.

"And how, Ānanda, do disciples conduct themselves towards the teacher with hostility, not with friendliness? Here, Ānanda, the teacher teaches the Teaching to his disciples out of compassion, seeking their welfare, out of tender concern - 'This is for your welfare, this is for your happiness.' His disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction. This, Ānanda, is how disciples conduct themselves towards the teacher with hostility, not with friendliness.

"And how, Ānanda, do disciples conduct themselves towards the teacher with friendliness, not with hostility? Here, Ānanda, the teacher teaches the Teaching to his disciples out of compassion, seeking their welfare, out of tender concern - 'This is for your welfare, this is for your happiness.' His disciples want to listen, lend ear, establish their minds on knowledge, and do not conduct themselves contrary to the teacher's instruction. This, Ānanda, is how disciples conduct themselves towards the teacher with friendliness, not with hostility.

"Therefore, Ānanda, conduct yourselves towards me with friendliness, not with hostility. That will be for your welfare and happiness for a long time. I shall not strive with you, Ānanda, as a potter does with unbaked, raw clay. I shall speak to you, Ānanda, by repeatedly restraining you; I shall speak to you, Ānanda, by repeatedly testing you. One who has substance will remain standing.

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

The Greater Discourse on Emptiness is concluded, the second.

3. The Discourse on the Wonderful and Marvellous

197. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when several monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "It is wonderful, friends, marvellous, friends, the great spiritual power and might of the Truth Finder, for indeed the Truth Finder will know those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - 'Such was the birth of those Blessed Ones,' 'such were the names of those Blessed Ones,' 'such were the clans of those Blessed Ones,' 'such was the virtue of those Blessed Ones,' 'such were the qualities of those Blessed Ones,' 'such was the wisdom of those Blessed Ones,' 'such was the dwelling of those Blessed Ones,' 'such was the liberation of those Blessed Ones.'" When this was said, the Venerable Ānanda said this to those monks: "Wonderful indeed, friends, are the Truth Finders and endowed with wonderful qualities; marvellous indeed, friends, are the Truth Finders and endowed with marvellous qualities." This was the conversation of those monks that was interrupted.

198. Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "What discussion were you having as you sat together here, monks? What was the conversation that was interrupted?" "Here, Venerable Sir, when we had returned from our almsround after our meal and were seated together in the assembly hall, this discussion arose: 'It is wonderful, friends, marvellous, friends, the great spiritual power and might of the Truth Finder, for indeed the Truth Finder will know those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering - 'Such was the birth of those Blessed Ones,' 'such were their names...' 'such their clans...' 'such their virtue...' 'such their qualities...' such their wisdom... such their dwelling... 'such was the liberation of those Blessed Ones!' When this was said, Venerable Sir, the Venerable Ānanda said this to us: 'Wonderful indeed, friends, are the Truth Finders and endowed with wonderful qualities; marvellous indeed, friends, are the Truth Finders and endowed with marvellous qualities.' This, Venerable Sir, was our discussion that was interrupted; then the Blessed One arrived."

199. Then the Blessed One addressed the Venerable Ānanda: "Therefore, Ānanda, let the wonderful and marvellous qualities of the Truth Finder inspire you even more."

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Mindful and clearly comprehending, Ānanda, the aspirant for Buddhahood was reborn in the Tusita realm.' That, Venerable Sir, the aspirant for Buddhahood, mindful and clearly comprehending, was reborn in the Tusita realm, this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Mindful and clearly comprehending, Ānanda, the aspirant for Buddhahood remained in the Tusita realm.' That, Venerable Sir, the aspirant for Buddhahood, mindful and clearly comprehending, remained in the Tusita realm, this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

200. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'For his full life span, Ānanda, the aspirant for Buddhahood remained in the Tusita realm.'" That, Venerable Sir, the aspirant for Buddhahood remained in the Tusita realm for his full life span, this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Mindful and clearly comprehending, Ānanda, the aspirant for Buddhahood, having passed away from the Tusita realm, descended into his mother's womb.' That, Venerable Sir, the aspirant for Buddhahood, mindful and clearly comprehending, having passed away from the Tusita realm, descended into his mother's womb, this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

201. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood, having passed away from the Tusita realm, descends into his mother's womb, then throughout the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the devas. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the devas. And those beings who have been reborn there recognize one another by that light - "Indeed, friend, there are other beings who have been reborn here." And this ten-thousand world-system shakes, trembles, and quakes, and an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the devas.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

202. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood has descended into his mother's womb, four young devas approach to guard the four directions - 'Let no human being, spirit, or anyone else harm the aspirant for Buddhahood or the mother of the aspirant for Buddhahood.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

203. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood has descended into his mother's womb, his mother is by nature virtuous, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from intoxicating drinks and drugs causing heedlessness.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood has descended into his mother's womb, his mother has no thoughts connected with sensual pleasures arising in regard to men, and his mother cannot be violated by any man with lustful mind.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood has descended into his mother's womb, his mother gains the five cords of sensual pleasure. She lives endowed and furnished with the five cords of sensual pleasure.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

204. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood has descended into his mother's womb, no affliction whatsoever arises in his mother; the mother of the aspirant for Buddhahood is happy and physically at ease; and she sees the aspirant for Buddhahood within her womb complete in all his limbs and faculties. Just as, Ānanda, a beautiful beryl gem of purest water, eight-faceted, well cut. Through it is strung a thread, blue, yellow, red, white, or light brown. A man with good eyesight, taking it in his hand, would examine it: "This is a beautiful beryl gem of purest water, eight-faceted, well cut, and through it is strung a thread, blue, yellow, red, white, or light brown." Even so, Ānanda, when the aspirant for Buddhahood has descended into his mother's womb, no affliction whatsoever arises in his mother; the mother of the aspirant for Buddhahood is happy and physically at ease; and she sees the aspirant for Buddhahood within her womb complete in all his limbs and faculties.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

205. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Seven days after the birth of an aspirant for Buddhahood, Ānanda, his mother dies and is reborn in the Tusita realm.'" That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Ānanda, while other women give birth after carrying the child in the womb for nine or ten months, the mother of an aspirant for Buddhahood does not give birth to the aspirant for Buddhahood in that way. The mother of an aspirant for Buddhahood gives birth after carrying the aspirant for Buddhahood in her womb for exactly ten months.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'Ānanda, while other women give birth sitting or lying down, the mother of an aspirant for Buddhahood does not give birth to the aspirant for Buddhahood in that way. The mother of an aspirant for Buddhahood gives birth to the aspirant for Buddhahood while standing.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood emerges from his mother's womb, deities receive him first, and human beings afterwards.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

206. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood emerges from his mother's womb, before the aspirant for Buddhahood reaches the earth, four young devas receive him and place him before his mother - 'Be delighted, O queen; an influential son has been born to you.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood emerges from his mother's womb, he emerges pure and unsullied, unsullied by water, unsullied by phlegm, unsullied by blood, unsullied by any kind of impurity, clean and pure. Just as, Ānanda, when a jewel is placed on a cloth from Kāsi, neither does the jewel sully the cloth from Kāsi, nor does the cloth from Kāsi sully the jewel. What is the reason for this? Because of the purity of both. Even so, Ānanda, when the aspirant for Buddhahood emerges from his mother's womb, he emerges pure and unsullied, unsullied by water, unsullied by phlegm, unsullied by blood, unsullied by any kind of impurity, clean and pure.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood emerges from his mother's womb, two streams of water appear from the sky - one cool and one warm; with which they perform the water-service for the aspirant for Buddhahood and his mother.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

207. "I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When just born, Ānanda, the aspirant for Buddhahood stood firmly on both feet on the earth facing north, took seven steps under a white parasol being held over him, surveyed all directions, and spoke these words of supreme authority - I am the highest in the world, I am the eldest in the world, I am the best in the world. This is my last birth, now there is no renewed existence.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One.

"I heard this, Venerable Sir, directly from the Blessed One, directly I received it: 'When, Ānanda, the aspirant for Buddhahood emerges from his mother's womb, then throughout the world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the devas. Even in those interworld spaces of misery, unenlightened, pitch-dark, where even these sun and moon, so mighty and powerful, cannot make their light prevail, there too an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the devas. And those beings who have been reborn there recognize one another by that light - "Indeed, friend, there are other beings who have been reborn here." And this ten-thousand world-system shakes, trembles, and quakes, and an immeasurable, magnificent light appears in the world, surpassing even the divine splendour of the devas.' That, Venerable Sir...etc... this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One."

208. "Therefore, Ānanda, remember this too as a wonderful and marvellous quality of the Truth Finder. Here, Ānanda, feelings arise in the Truth Finder 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. Remember this too, Ānanda, as a wonderful and marvellous quality of the Truth Finder." "That, Venerable Sir, feelings arise in the Blessed One with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; perceptions... thoughts arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge. this too, Venerable Sir, I remember as a wonderful and marvellous quality of the Blessed One."

The Venerable Ānanda said this. The Teacher approved; and those monks delighted in what the Venerable Ānanda had said.

The Discourse on Wonderful and Marvellous Qualities is concluded as the third.

4. The Discourse on Bākula

209. Thus have I heard - On one occasion the Venerable Bākula was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Acelakassapa, a former householder friend of the Venerable Bākula, approached the Venerable Bākula; having approached, he exchanged greetings with the Venerable Bākula. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, Acelakassapa said this to the Venerable Bākula -

"How long have you been ordained, friend Bākula?" "Friend, I have been ordained for eighty years." "But during these eighty years, friend Bākula, how many times did you engage in sexual intercourse?" "Friend Kassapa, you should not ask me thus - 'But during these eighty years, friend Bākula, how many times did you engage in sexual intercourse?' But this is how you should ask me, friend Kassapa - 'But during these eighty years, friend Bākula, how many times has perception of sensual pleasure arisen?'"

210. "Friend, in my eighty years since ordination, I do not recall sensual perception ever having arisen. That in eighty years the Venerable Bākula does not recall sensual perception ever having arisen - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Friend, in my eighty years since ordination, I do not recall perception of ill will... etc... perception of harmfulness ever having arisen. That in eighty years the Venerable Bākula does not recall perception of harmfulness ever having arisen - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Friend, in my eighty years since ordination, I do not recall a thought of sensual pleasure ever having arisen. That in eighty years the Venerable Bākula does not recall a thought of sensual pleasure ever having arisen - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Friend, in my eighty years since ordination, I do not recall a thought of ill will... etc... a thought of harmfulness ever having arisen. That in eighty years the Venerable Bākula does not recall a thought of harmfulness ever having arisen - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

211. "Friend, in my eighty years since ordination, I do not recall accepting a householder's robe. That in eighty years the Venerable Bākula does not recall accepting a householder's robe - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Friend, in my eighty years since ordination, I do not recall cutting a robe with a sickle. That in eighty years the Venerable Bākula does not recall cutting a robe with a sickle... etc... we remember.

"Friend, in my eighty years since ordination, I do not recall sewing a robe with a needle... etc... I do not recall dyeing a robe with dye... I do not recall sewing a robe on the kaṭhina... I do not recall supervising robe-making for fellow monks... I do not recall accepting an invitation... I do not recall such a thought ever having arisen - 'Oh, if only someone would invite me'... I do not recall sitting between houses... I do not recall eating between houses... I do not recall grasping the features and signs of a woman... I do not recall teaching the Teaching to a woman, even a four-line verse... I do not recall approaching a nuns' residence... I do not recall teaching the Teaching to a nun... I do not recall teaching the Teaching to a trainee nun... I do not recall teaching the Teaching to a novice nun... I do not recall giving the going forth... I do not recall giving the full admission... I do not recall giving guidance... I do not recall having a novice attend on me... I do not recall bathing in a sauna... I do not recall bathing with powder... I do not recall supervising massage of fellow monks' limbs... I do not recall ever having an affliction, even for the time it takes to milk a cow... I do not recall having medicine brought, even a piece of yellow myrobalan... I do not recall leaning on a support... I do not recall lying down. That which the venerable... etc... we remember.

"Friend, in my eighty years since ordination, I do not recall spending the rains retreat in a lodging near a village. That in eighty years the Venerable Bākula does not recall spending the rains retreat in a lodging near a village - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

"Friends, for just seven days I ate the alms-food of the realm with defilements; Then on the eighth day final knowledge arose. That the Venerable Bākula ate the country's alms food for only seven days as one gone for refuge; then on the eighth day final knowledge arose - this too we remember as a wonderful and marvellous quality of the Venerable Bākula.

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

Then on another occasion, the Venerable Bākula, taking a key, approached from dwelling to dwelling and said: "Come forward, venerable ones, come forward, venerable ones. Today my final Nibbāna will take place." "That the Venerable Bākula, taking a key, approached from dwelling to dwelling and said - 'Come forward, venerable ones, come forward, venerable ones; today my final Nibbāna will take place' - this too we remember as a wonderful and marvellous quality of the Venerable Bākula."

The Venerable Bākula attained final Nibbāna while sitting in the middle of the Community of monks. "That the Venerable Bākula attained final Nibbāna while sitting in the middle of the Community of monks - this too we remember as a wonderful and marvellous quality of the Venerable Bākula."

The Discourse on Bākula is concluded as the fourth.

5. The Discourse on the Grade of the Tamed

213. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the novice Aciravata was dwelling in a forest hut. Then Prince Jayasena, while walking and wandering for exercise, approached the novice Aciravata; having approached, he exchanged greetings with the novice Aciravata. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, Prince Jayasena said this to the novice Aciravata -

"I have heard this, Master Aggivessana - 'Here a monk dwelling diligent, ardent, and resolute might attain one-pointedness of mind.' 'So it is, prince, so it is, prince. Here a monk dwelling diligent, ardent, and resolute might attain one-pointedness of mind.' 'It would be good if Master Aggivessana would teach me the Teaching as he has heard it and learned it.' 'I am not able, prince, to teach you the Teaching as I have heard it and learned it. For if I were to teach you the Teaching as I have heard it and learned it, and if you would not understand the meaning of what I have said; that would be wearying for me, that would be troublesome for me.' 'Let Master Aggivessana teach me the Teaching as he has heard it and learned it. Perhaps I might understand the meaning of what Master Aggivessana has said.' 'I could teach you, prince, the Teaching as I have heard it and learned it. If you would understand the meaning of what I have said, that would be good; if you would not understand the meaning of what I have said, you should remain as you are, you should not question me further about it.' 'Let Master Aggivessana teach me the Teaching as he has heard it and learned it. If I understand the meaning of what Master Aggivessana has said, that would be good; if I do not understand the meaning of what Master Aggivessana has said, I shall remain as I am, I shall not question Master Aggivessana further about it."'

214. Then the novice Aciravata taught Prince Jayasena the Teaching as he had heard it and learned it. When this was said, Prince Jayasena said this to the novice Aciravata - "It is impossible, Master Aggivessana, it cannot happen that a monk dwelling diligent, ardent, and resolute might attain one-pointedness of mind." Then Prince Jayasena, having declared to the novice Aciravata that it was impossible and could not happen, rose from his seat and departed.

Then the novice Aciravata, not long after Prince Jayasena had departed, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the novice Aciravata reported to the Blessed One all of the conversation he had with Prince Jayasena.

When this was said, the Blessed One said this to the novice Aciravata - How could it be possible here, Aggivessana, to obtain that. That which should be known through renunciation, seen through renunciation, attained through renunciation, realised through renunciation - that Prince Jayasena, while living amidst sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasure, burning with the fever of sensual pleasure, eager in the quest for sensual pleasure, will know or see or realise - This is not a possible position.

215. "Suppose, Aggivessana, there were two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were well tamed and well trained, and two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were untamed and untrained. What do you think, Aggivessana? Would those two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were well tamed and well trained go to the training as tamed ones, would they as tamed ones attain the level of the tamed?" "Yes, Venerable Sir." "But would those two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were untamed and untrained go to the training as untamed ones, would they as untamed ones attain the level of the tamed, just like those two elephant-to-be-tamed or horses-to-be-tamed or oxen-to-be-tamed that were well tamed and well trained?" "No, Venerable Sir." "Just so, Aggivessana, that which should be known through renunciation, seen through renunciation, attained through renunciation, realised through renunciation - that Prince Jayasena, while living amidst sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasure, burning with the fever of sensual pleasure, eager in the quest for sensual pleasure, will know or see or realise - This is not a possible position.

216. "Just as, Aggivessana, not far from a village or town there is a great mountain. Two friends would leave that village or town and approach that mountain, supporting each other by hand; having approached, one friend would stand at the foot of the mountain, and one friend would climb to the top of the mountain. The friend standing at the foot of the mountain would ask the friend standing on top of the mountain thus - 'What, friend, do you see standing on top of the mountain?' He would reply: 'Indeed, friend, standing on top of the mountain I see delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.'

"He would say: 'Friend, it is impossible, there is no chance that you, standing on top of the mountain, could see delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.' Then his friend, standing on top of the mountain, would come down to the foot of the lower mountain, take his friend by the arm, lead him up to the top of the mountain, let him catch his breath for a moment, and say: 'What, friend, do you see standing on top of the mountain?' He would reply: 'Indeed, friend, standing on top of the mountain I see delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.'

"He would say: "Just now, friend, you have said - we understand thus - 'Friend, it is impossible, there is no chance that you, standing on top of the mountain, could see delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.' And just now you have said we understand thus - 'Indeed, friend, standing on top of the mountain I see delightful parks, delightful forests, delightful landscapes, and delightful lotus ponds.' He would reply: 'Thus indeed, friend, being obstructed by this great mountain, though I might look, I did not see.'

"With an even greater mass of ignorance, Aggivessana, Prince Jayasena is obstructed, hindered, blocked, and completely entangled. That which should be known through renunciation, seen through renunciation, attained through renunciation, realised through renunciation - that Prince Jayasena, while living amidst sensual pleasures, enjoying sensual pleasures, being devoured by thoughts of sensual pleasure, burning with the fever of sensual pleasure, eager in the quest for sensual pleasure, will know or see or realise - This is not a possible position. If, Aggivessana, these two similes had occurred to Prince Jayasena, it would not be surprising if he would have faith in you, and having faith, would show his faith to you." "But how could these two extraordinary similes, never heard before, occur to Prince Jayasena as they did to the Blessed One?"

217. "Just as, Aggivessana, an anointed warrior-king addresses an elephant tracker - 'Come, good elephant tracker, mount the king's elephant, enter the elephant forest, spot a wild elephant, and tie it to the neck of the king's elephant.' 'Yes, your majesty,' Aggivessana, the elephant tracker, having replied to the anointed warrior-king, mounts the king's elephant, enters the elephant forest, spots a wild elephant, and ties it to the neck of the king's elephant. The king's elephant leads it out into the open. To this extent, Aggivessana, the wild elephant has come into the open. For wild elephants are attached to this, Aggivessana, namely - the elephant forest. Then the elephant tracker informs the anointed warrior-king: 'Your majesty, the wild elephant has come into the open.' Then, Aggivessana, the anointed warrior-king addresses the elephant tamer: 'Come, good elephant tamer, tame the wild elephant by subduing its wild habits, by subduing its wild memories and thoughts, by subduing its wild distress, weariness and fever, by making it delight in the village, and by teaching it habits that humans like.'

'Yes, your majesty,' Aggivessana, the elephant tamer replies to the anointed warrior-king, and having driven a large post into the ground, ties the wild elephant's neck to it to subdue its wild habits, to subdue its wild memories and thoughts, to subdue its wild distress, weariness and fever, to make it delight in the village, and to teach it habits that humans like. The elephant trainer addresses him with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. When, Aggivessana, the wild dragon, being addressed by the elephant trainer with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people, listens, lends an ear, and establishes his mind for final knowledge; then the elephant trainer further provides him with grass, fodder and water.

"When, Aggivessana, the wild dragon accepts grass, fodder and water from the elephant trainer, then the elephant trainer thinks thus: 'Now the wild elephant will live.' Then the elephant trainer makes him perform further exercises: 'Take up, sir! Put down, sir!' When, Aggivessana, the wild elephant becomes obedient to the elephant trainer in taking up and putting down, responsive to his instruction, then the elephant trainer makes him perform further exercises: 'Go forward, sir! Go back, sir!' When, Aggivessana, the wild elephant becomes obedient to the elephant trainer in going forward and back, responsive to his instruction, then the elephant trainer makes him perform further exercises: 'Stand up, sir! Sit down, sir!' When, Aggivessana, the wild elephant becomes obedient to the elephant trainer in standing up and sitting down, responsive to his instruction, then the elephant trainer makes him perform the exercise called 'imperturbable'. He ties a large plank to his trunk, and a man holding a spear sits on his neck, and men holding spears surround him on all sides, and the elephant trainer stands in front holding a long spear shaft. While being made to perform the imperturbable exercise, he does not move his front feet, he does not move his back feet, he does not move his forequarters, he does not move his hindquarters, he does not move his head, he does not move his ears, he does not move his tusks, he does not move his tail, he does not move his trunk. The wild elephant becomes one who endures blows of spears, swords, arrows, and bolts, and the sounds of drums, cymbals, conches, and tom-toms. Rid of all faults and defects, purged of flaws, he is worthy of the king, fit for the king's service, and reckoned as a factor of kingship.

218. "Just so, Aggivessana, here a Truth Finder appears in the world, an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One. Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. A householder, or a householder's son, or one born in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth Finder. Being endowed with that gain of faith, he considers thus: 'The household life is confinement, a path of dust, going forth is the open air. It is not easy for one dwelling at home to live the holy life that is utterly perfect, utterly pure, a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from home into homelessness?'

Then at a later time, having abandoned either a small mass of wealth or a large mass of wealth, having abandoned either a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, put on the ochre robes, he goes forth from home into homelessness. To this extent, Aggivessana, the noble disciple has come into the open. For deities and human beings are attached to this, Aggivessana, namely - the five cords of sensual pleasure. The Truth Finder trains him further - 'Come, monk, be virtuous, dwell restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, train in the training rules you have undertaken.'

"When, Aggivessana, the noble disciple is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken, the Truth Finder trains him further - 'Come, monk, be guarded in the doors of your faculties, when seeing a form with the eye, do not grasp at its signs... etc...

219. Having abandoned these five hindrances, corruptions of the mind that weaken wisdom, he dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc... In mind... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. Just as, Aggivessana, the elephant tamer drives a large post into the ground and ties the wild elephant's neck to it to subdue its wild habits, to subdue its wild memories and thoughts, to subdue its wild distress, weariness and fever, to make it delight in the village, and to teach it habits that humans like; just so, Aggivessana, for the noble disciple these four establishments of mindfulness are ties for the mind to subdue habits connected with the household life, to subdue memories and thoughts connected with the household life, to subdue distress, weariness and fever connected with the household life, for the attainment of the method, for the realization of Nibbāna.

220. The Truth Finder trains him further - 'Come, monk, dwell contemplating the body in the body, and do not think thoughts connected with sensual pleasures. In feelings... In mind... dwell contemplating mental phenomena in mental phenomena, and do not think thoughts connected with sensual pleasures.'

With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration... etc... third meditative absorption... enters and dwells in the fourth meditative absorption. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects manifold past lives, that is: one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives.

221. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc... he understands how beings fare according to their actions.

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

"He becomes a monk who is patient with cold and heat, hunger and thirst, the contact of flies, mosquitoes, wind, sun and reptiles, ill-spoken and unwelcome words, and arisen bodily feelings that are painful, severe, sharp, piercing, disagreeable, unpleasant and life-threatening, one who has removed all lust, hatred and delusion, cleansed of impurities, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.

222. "Aggivessana, if an old royal elephant dies untamed and undisciplined, it is reckoned only as 'an old royal elephant died an untamed death'; Aggivessana, if a middle-aged royal elephant... Aggivessana, if a young royal elephant dies untamed and undisciplined, it is reckoned only as 'a young royal elephant died an untamed death'; even so, Aggivessana, if an elder monk dies with taints not destroyed, it is reckoned only as 'an elder monk died an untamed death'; Aggivessana, if a middle-ranking monk... Aggivessana, if a new monk dies with taints not destroyed, it is reckoned only as 'a new monk died an untamed death'.

"Aggivessana, if an old royal elephant dies well-tamed and well-disciplined, it is reckoned only as 'an old royal elephant died a tamed death'; Aggivessana, if a middle-aged royal elephant... Aggivessana, if a young royal elephant dies well-tamed and well-disciplined, it is reckoned only as 'a young royal elephant died a tamed death'; even so, Aggivessana, if an elder monk dies with taints destroyed, it is reckoned only as 'an elder monk died a tamed death'; Aggivessana, if a middle-ranking monk... Aggivessana, if a new monk dies with taints destroyed, it is reckoned only as 'a new monk died a tamed death'.

This is what the Blessed One said. Delighted, the novice ascetic Aciravata rejoiced in what the Blessed One had said.

The Discourse on the Grade of the Tamed is concluded, the fifth.

6. The Discourse on Bhūmija

223. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Venerable Bhūmija, having dressed in the morning and taking his bowl and robe, went to Prince Jayasena's residence; having approached, he sat down on the prepared seat. Then Prince Jayasena approached the Venerable Bhūmija; having approached, he exchanged greetings with the Venerable Bhūmija. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, Prince Jayasena said this to the Venerable Bhūmija - "There are, Master Bhūmija, some ascetics and brahmins who hold such a doctrine and view - 'Even if they live the holy life with expectation, they are incapable of attaining the fruit; even if they live the holy life without expectation, they are incapable of attaining the fruit; even if they live the holy life both with and without expectation, they are incapable of attaining the fruit; even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit.' What does Master Bhūmija's teacher assert, what does he proclaim about this?" "I have not heard this directly from the Blessed One, prince, directly I have not received it. But it is possible that the Blessed One would explain it thus - 'If they live the holy life unwisely with expectation, they are incapable of attaining the fruit; if they live the holy life unwisely without expectation, they are incapable of attaining the fruit; if they live the holy life unwisely both with and without expectation, they are incapable of attaining the fruit; if they live the holy life unwisely neither with nor without expectation, they are incapable of attaining the fruit. If they live the holy life wisely with expectation, they are capable of attaining the fruit; if they live the holy life wisely without expectation, they are capable of attaining the fruit; if they live the holy life wisely both with and without expectation, they are capable of attaining the fruit; if they live the holy life wisely neither with nor without expectation, they are capable of attaining the fruit.' I have not heard this directly from the Blessed One, prince, directly I have not received it. But it is possible that the Blessed One would explain it thus." "If Master Bhūmija's teacher asserts this, proclaims this, then surely Master Bhūmija's teacher stands, I think, head and shoulders above all other ordinary ascetics and brahmins." Then Prince Jayasena served the Venerable Bhūmija with his own prepared meal.

224. Then the Venerable Bhūmija, having returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Bhūmija said this to the Blessed One - "Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I went to Prince Jayasena's residence; having approached, I sat down on the prepared seat. Then, Venerable Sir, Prince Jayasena approached me; having approached, he exchanged greetings with me. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, Venerable Sir, Prince Jayasena said this to me - 'There are, Master Bhūmija, some ascetics and brahmins who hold such a doctrine and view - even if they live the holy life with expectation, they are incapable of attaining the fruit; even if they live without expectation... etc... even if they live the holy life both with and without expectation, they are incapable of attaining the fruit; even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit.' 'What does Master Bhūmija's teacher assert, what does he proclaim about this?' When this was said, Venerable Sir, I said this to Prince Jayasena - 'I have not heard this directly from the Blessed One, prince, directly I have not received it. But it is possible that the Blessed One would explain it thus - if they live the holy life unwisely with expectation, they are incapable of attaining the fruit; if they live the holy life unwisely without expectation, they are incapable of attaining the fruit; if they live the holy life unwisely both with and without expectation, they are incapable of attaining the fruit; if they live the holy life unwisely neither with nor without expectation, they are incapable of attaining the fruit. If they live the holy life wisely with expectation, they are capable of attaining the fruit; even if they live without expectation... etc... if they live both with and without expectation... etc... if they live the holy life wisely neither with nor without expectation, they are capable of attaining the fruit. I have not heard this directly from the Blessed One, prince, directly I have not received it. But it is possible that the Blessed One would explain it thus.' 'If Master Bhūmija's teacher asserts this, proclaims this, then surely Master Bhūmija's teacher stands, I think, head and shoulders above all other ordinary ascetics and brahmins.' '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 Bhūmija, 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. Whatever ascetics or brahmins who have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, even if they live the holy life with expectation, they are incapable of attaining the fruit; even if they live the holy life without expectation, they are incapable of attaining the fruit; even if they live the holy life both with and without expectation, they are incapable of attaining the fruit; even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit. What is the reason for this? Because this is an unwise way, Bhūmija, for the attainment of the fruit.

225. "Just as, Bhūmija, a person seeking oil, searching for oil, wandering in search of oil, might sprinkle sand in a trough and, sprinkling it with water drop by drop, press it. Even if they were to press sand in a trough with expectation, sprinkling it with water drop by drop, they would be incapable of obtaining oil; even if they were to press sand in a trough without expectation, sprinkling it with water drop by drop, they would be incapable of obtaining oil; even if they were to press sand in a trough both with and without expectation, sprinkling it with water drop by drop, they would be incapable of obtaining oil; even if they were to press sand in a trough neither with nor without expectation, sprinkling it with water drop by drop, they would be incapable of obtaining oil. What is the reason for this? Because this is an unwise way, Bhūmija, for obtaining oil. Even so, Bhūmija, whatever ascetics or brahmins who have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, even if they live the holy life with expectation, they are incapable of attaining the fruit; even if they live the holy life without expectation, they are incapable of attaining the fruit; even if they live the holy life both with and without expectation, they are incapable of attaining the fruit; even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit. What is the reason for this? Because this is an unwise way, Bhūmija, for the attainment of the fruit.

"Just as, Bhūmija, a person seeking milk, searching for milk, wandering in search of milk, might pull the horn of a young calf. Even if with expectation one were to pull the horn of a young calf, one would be incapable of obtaining milk; even if they live without expectation... etc... if they live both with and without expectation... etc... even if neither with nor without expectation one were to pull the horn of a young calf, one would be incapable of obtaining milk. What is the reason for this? Because this is an unwise way, Bhūmija, for obtaining milk. Even so, Bhūmija, whatever ascetics or brahmins who have wrong view... etc... wrong concentration, even if they live the holy life with expectation, they are incapable of attaining the fruit; even if they live without expectation... etc... if they live both with and without expectation... etc... even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit. What is the reason for this? Because this is an unwise way, Bhūmija, for the attainment of the fruit.

226. "Just as, Bhūmija, a person seeking butter, searching for butter, wandering in search of butter, might pour water into a pot and churn it with a churning-stick. Even if they were to pour water into a pot and churn it with a churning-stick with expectation, they would be incapable of obtaining butter; even if they live without expectation... etc... if they live both with and without expectation... etc... even if neither with nor without expectation they were to pour water into a pot and churn it with a churning-stick, they would be incapable of obtaining butter. What is the reason for this? Because this is an unwise way, Bhūmija, for obtaining butter. Even so, Bhūmija, whatever ascetics or brahmins who have wrong view... etc... wrong concentration, even if they live the holy life with expectation, they are incapable of attaining the fruit; even if they live without expectation... etc... if they live both with and without expectation... etc... even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit. What is the reason for this? Because this is an unwise way, Bhūmija, for the attainment of the fruit.

"Just as, Bhūmija, a person seeking fire, searching for fire, wandering in search of fire, might take an upper fire-stick and rub a wet, sappy piece of wood. Even if with expectation one were to take an upper fire-stick and rub a wet, sappy piece of wood, one would be incapable of producing fire; even if they live without expectation... etc... if they live both with and without expectation... etc... even if neither with nor without expectation one were to take an upper fire-stick and rub a wet, sappy piece of wood, one would be incapable of producing fire. What is the reason for this? Because this is an unwise way, Bhūmija, for producing fire. Even so, Bhūmija, whatever ascetics or brahmins who have wrong view... etc... wrong concentration, even if they live the holy life with expectation, they are incapable of attaining the fruit; even if without expectation... etc... even if both with and without expectation... etc... even if they live the holy life neither with nor without expectation, they are incapable of attaining the fruit. What is the reason for this? Because this is an unwise way, Bhūmija, for the attainment of the fruit. Whatever ascetics or brahmins, Bhūmija, who have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, if they live the holy life with expectation, they are capable of attaining the fruit; if they live the holy life without expectation, they are capable of attaining the fruit; if they live the holy life both with and without expectation, they are capable of attaining the fruit; if they live the holy life neither with nor without expectation, they are capable of attaining the fruit. What is the reason for this? Because this is a wise way, Bhūmija, for attaining the fruit.

227. "Just as, Bhūmija, a person seeking oil, searching for oil, wandering in search of oil, might sprinkle sesame flour in a trough and, sprinkling it with water drop by drop, press it. If they were to press sesame flour in a trough with expectation, sprinkling it with water drop by drop, they would be capable of obtaining oil; even if they live without expectation... etc... if they live both with and without expectation... etc... even if neither with nor without expectation they were to press sesame flour in a trough, sprinkling it with water drop by drop, they would be capable of obtaining oil. What is the reason for this? Because this is a wise way, Bhūmija, for obtaining oil. Even so, Bhūmija, whatever ascetics or brahmins who have right view... etc... right concentration, if they live the holy life with expectation, they are capable of attaining the fruit; even if they live without expectation... etc... if they live both with and without expectation... etc... if they live the holy life neither with nor without expectation, they are capable of attaining the fruit. What is the reason for this? Because this is a wise way, Bhūmija, for attaining the fruit.

"Just as, Bhūmija, a person seeking milk, searching for milk, wandering in search of milk, might pull the udder of a cow with a young calf. If with expectation one were to pull the udder of a cow with a young calf, one would be capable of obtaining milk; even if they live without expectation... etc... if they live both with and without expectation... etc... even if neither with nor without expectation one were to pull the udder of a cow with a young calf, one would be capable of obtaining milk. What is the reason for this? Because this is a wise way, Bhūmija, for obtaining milk. Even so, Bhūmija, whatever ascetics or brahmins who have right view... etc... right concentration, if they live with expectation... etc... even if they live without expectation... etc... if they live both with and without expectation... etc... if they live the holy life neither with nor without expectation, they are capable of attaining the fruit. What is the reason for this? Because this is a wise way, Bhūmija, for attaining the fruit.

228. "Just as, Bhūmija, a person seeking butter, searching for butter, wandering in search of butter, might pour curd into a pot and churn it with a churning-stick. Even if they were to pour curd into a pot and churn it with a churning-stick with expectation, they would be capable of obtaining butter; even if without expectation... even if both with and without expectation... even if neither with nor without expectation they were to pour curd into a pot and churn it with a churning-stick, they would be capable of obtaining butter. What is the reason for this? Because this is a wise way, Bhūmija, for obtaining butter. Even so, Bhūmija, whatever ascetics or brahmins who have right view... etc... right concentration, if they live the holy life with expectation, they are capable of attaining the fruit; even if without expectation... even if both with and without expectation... if they live the holy life neither with nor without expectation, they are capable of attaining the fruit. What is the reason for this? Because this is a wise way, Bhūmija, for attaining the fruit.

"Just as, Bhūmija, a person seeking fire, searching for fire, wandering in search of fire, might take an upper fire-stick and rub a dry, rotting piece of wood; even if with expectation... even if without expectation... even if both with and without expectation... even if neither with nor without expectation one were to take an upper fire-stick and rub a dry, rotting piece of wood, one would be capable of producing fire. What is the reason for this? Because this is a wise way, Bhūmija, for producing fire. Even so, Bhūmija, whatever ascetics or brahmins who have right view... etc... right concentration, if they live the holy life with expectation, they are capable of attaining the fruit; if they live the holy life without expectation, they are capable of attaining the fruit; if they live the holy life both with and without expectation, they are capable of attaining the fruit; if they live the holy life neither with nor without expectation, they are capable of attaining the fruit. What is the reason for this? Because this is a wise way, Bhūmija, for attaining the fruit.

"If, Bhūmija, these four similes had occurred to Prince Jayasena, it would not be surprising if he would have faith in you, and having faith, would show his faith to you." "But how could these four extraordinary similes, never heard before, occur to Prince Jayasena as they did to the Blessed One?"

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

The Discourse on Bhūmija is concluded as the sixth.

7. The Discourse on Anuruddha

229. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the architect Pañcakaṅga addressed a certain man: "Come, good man, approach the Venerable Anuruddha; having approached, pay homage with your head at the Venerable Anuruddha's feet in my name: 'Venerable Sir, the architect Pañcakaṅga pays homage with his head at the Venerable Anuruddha's feet,' and say this: 'May the Venerable Anuruddha together with three others accept the architect Pañcakaṅga's invitation for tomorrow's meal; and may the Venerable Anuruddha come rather early, Venerable Sir; for the architect Pañcakaṅga has many duties and many things to do in the king's service.'" "Yes, sir," that man replied to the architect Pañcakaṅga and approached the Venerable Anuruddha; having approached, he paid homage to the Venerable Anuruddha and sat down to one side. Seated to one side, that man said this to the Venerable Anuruddha: "Venerable Sir, the architect Pañcakaṅga pays homage with his head at the Venerable Anuruddha's feet, and says this: 'May the Venerable Anuruddha together with three others accept the architect Pañcakaṅga's invitation for tomorrow's meal; and may the Venerable Anuruddha come rather early, Venerable Sir; for the architect Pañcakaṅga has many duties and many things to do in the king's service.'" The Venerable Anuruddha consented by remaining silent.

230. Then the Venerable Anuruddha, when that night had passed, having dressed in the morning and taking his bowl and robe, went to the residence of the architect Pañcakaṅga; having approached, he sat down on the prepared seat. Then the architect Pañcakaṅga served and satisfied the Venerable Anuruddha with his own hands with excellent food, both hard and soft. Then the architect Pañcakaṅga, when the Venerable Anuruddha had finished eating and had withdrawn his hand from the bowl, took a low seat and sat down to one side. Seated to one side, the architect Pañcakaṅga said this to the Venerable Anuruddha -

"Here, Venerable Sir, elder monks approached me and said thus - 'Develop the measureless liberation of mind, householder.' Some elder monks said thus - 'Develop the exalted liberation of mind, householder.' "Venerable Sir, the measureless liberation of mind and the exalted liberation of mind - are these things different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?" "Then, householder, let it occur to you about this very matter. From this it will become clear to you." "Venerable Sir, I think thus: 'The measureless liberation of mind and the exalted liberation of mind are one in meaning and different only in phrasing.'" "Householder, the measureless liberation of mind and the exalted liberation of mind are different in meaning and different in phrasing. And by this method too, householder, it should be understood how these things are different in meaning and different in phrasing."

"And what, householder, is the measureless liberation of mind? Here, householder, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth; thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from affliction. With a mind imbued with compassion... with a mind imbued with altruistic joy... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth; thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from affliction. This, householder, is called the measureless liberation of mind.

231. "And what, householder, is the exalted liberation of mind? Here, householder, a monk dwells pervading and resolving upon as far as one tree root as 'exalted'. This, householder, is called the exalted liberation of mind. Here again, householder, a monk dwells pervading and resolving upon as far as two or three tree roots as 'exalted'. This too, householder, is called the exalted liberation of mind. Here again, householder, a monk dwells pervading and resolving upon as far as one village field as 'exalted'. This too, householder, is called the exalted liberation of mind. Here again, householder, a monk dwells pervading and resolving upon as far as two or three village fields as 'exalted'. This too, householder, is called the exalted liberation of mind. Here again, householder, a monk dwells pervading and resolving upon as far as one great kingdom as 'exalted'. This too, householder, is called the exalted liberation of mind. Here again, householder, a monk dwells pervading and resolving upon as far as two or three great kingdoms as 'exalted'. This too, householder, is called the exalted liberation of mind. Here again, householder, a monk dwells pervading and resolving upon as far as the earth bounded by the ocean as 'exalted'. This too, householder, is called the exalted liberation of mind. By this method, householder, it should be understood how these things are different in meaning and different in phrasing.

232. "Householder, there are these four modes of rebirth into existence. What are the four? Here, householder, someone dwells pervading and resolving upon 'limited light'. With the breaking up of the body, after death, he is reborn in the company of the devas of limited light. Here again, householder, someone dwells pervading and resolving upon 'measureless light'. With the breaking up of the body, after death, he is reborn in the company of the devas of measureless light. Here again, householder, someone dwells pervading and resolving upon 'defiled light'. With the breaking up of the body, after death, he is reborn in the company of the devas of defiled light. Here again, householder, someone dwells pervading and resolving upon 'pure light'. With the breaking up of the body, after death, he is reborn in the company of the devas of pure light. These, householder, are the four modes of rebirth into existence.

"There comes a time, householder, when those deities gather together, and when they have gathered together, diversity in their beauty can be discerned but not diversity in their light. Just as, householder, a person might bring many oil lamps into one house. When they are brought into one house, diversity in their flames can be discerned but not diversity in their light; even so, householder, there comes a time when those deities gather together, and when they have gathered together, diversity in their beauty can be discerned but not diversity in their light.

"There comes a time, householder, when those deities disperse from there, and when they are dispersing from there, diversity in both their beauty and their light can be discerned. Just as, householder, a person might take those many oil lamps out of that house. When they are taken out from there, diversity in both their flames and their light can be discerned; even so, householder, there comes a time when those deities disperse from there, and when they are dispersing from there, diversity in both their beauty and their light can be discerned.

"Householder, it does not occur to those deities: 'This is ours, permanent or stable or eternal,' but wherever those deities settle, right there those deities delight. Just as, householder, when flies are being carried in a basket or container, it does not occur to them: 'This is ours, permanent or stable or eternal,' but wherever those flies settle, right there those flies delight; even so, householder, it does not occur to those deities: 'This is ours, permanent or stable or eternal,' but wherever those deities settle, right there those deities delight."

233. When this was said, the Venerable Sabhiya Kaccāna said this to the Venerable Anuruddha - "Excellent, Venerable Sir Anuruddha! And I have a further question about this. Venerable Sir, are all those deities of limited light, or are there some deities of measureless light?" "By way of that factor, friend Kaccāna, there are some deities here of limited light, and there are some deities here of measureless light." "What, Venerable Sir Anuruddha, is the reason, what is the condition why among those deities reborn in one order of devas, there are some deities here of limited light, and there are some deities here of measureless light?"

"Then, friend Kaccāna, I shall question you about this very matter. Answer as you think fit. "What do you think, friend Kaccāna, between the monk who dwells pervading and resolving upon as far as one tree root as 'exalted', and the monk who dwells pervading and resolving upon as far as two or three tree roots as 'exalted' - of these two mental developments, which mental development is more exalted?" "Venerable Sir, the monk who dwells pervading and resolving upon as far as two or three tree roots as 'exalted' - this is the more exalted of these two mental developments."

"What do you think, friend Kaccāna, between the monk who dwells pervading and resolving upon as far as two or three tree roots as 'exalted', and the monk who dwells pervading and resolving upon as far as one village field as 'exalted' - of these two mental developments, which mental development is more exalted?" "Venerable Sir, the monk who dwells pervading and resolving upon as far as one village field as 'exalted' - this is the more exalted of these two mental developments."

"What do you think, friend Kaccāna, between the monk who dwells pervading and resolving upon as far as one village field as 'exalted', and the monk who dwells pervading and resolving upon as far as two or three village fields as 'exalted' - of these two mental developments, which mental development is more exalted?" "Venerable Sir, the monk who dwells pervading and resolving upon as far as two or three village fields as 'exalted' - this is the more exalted of these two mental developments."

"What do you think, friend Kaccāna, between the monk who dwells pervading and resolving upon as far as two or three village fields as 'exalted', and the monk who dwells pervading and resolving upon as far as one great kingdom as 'exalted' - of these two mental developments, which mental development is more exalted?" "Venerable Sir, the monk who dwells pervading and resolving upon as far as one great kingdom as 'exalted' - this is the more exalted of these two mental developments."

"What do you think, friend Kaccāna, between the monk who dwells pervading and resolving upon as far as one great kingdom as 'exalted', and the monk who dwells pervading and resolving upon as far as two or three great kingdoms as 'exalted' - of these two mental developments, which mental development is more exalted?" "Venerable Sir, the monk who dwells pervading and resolving upon as far as two or three great kingdoms as 'exalted' - this is the more exalted of these two mental developments."

"What do you think, friend Kaccāna, between the monk who dwells pervading and resolving upon as far as two or three great kingdoms as 'exalted', and the monk who dwells pervading and resolving upon as far as the earth bounded by the ocean as 'exalted' - of these two mental developments, which mental development is more exalted?" "Venerable Sir, the monk who dwells pervading and resolving upon as far as the earth bounded by the ocean as 'exalted' - this is the more exalted of these two mental developments." "This, friend Kaccāna, is the reason, this is the condition why among those deities reborn in one order of devas, there are some deities here of limited light, and there are some deities here of measureless light."

234. "Excellent, Venerable Sir Anuruddha! And I have a further question about this. Venerable Sir, are all those deities of defiled light, or are there some deities here of pure light?" "By way of that factor, friend Kaccāna, there are some deities here of defiled light, and there are some deities here of pure light." "What, Venerable Sir Anuruddha, is the reason, what is the condition why among those deities reborn in one order of devas, there are some deities here of defiled light, and there are some deities here of pure light?"

"Therefore, friend Kaccāna, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Just as, friend Kaccāna, when an oil lamp is burning, both the oil is impure and the wick is impure. Due to the impurity of both the oil and the wick, it burns dimly; even so, friend Kaccāna, here some monk dwells pervading and resolving upon 'defiled light', his bodily inertia is not well tranquillized, his sloth and torpor are not well removed, his restlessness and remorse are not well disciplined. Due to his bodily inertia not being well tranquillized, his sloth and torpor not being well removed, and his restlessness and remorse not being well disciplined, he meditates dimly. With the breaking up of the body, after death, he is reborn in the company of the devas of defiled light. Just as, friend Kaccāna, when an oil lamp is burning, both the oil is pure and the wick is pure. Due to the purity of both the oil and the wick, it does not burn dimly; even so, friend Kaccāna, here some monk dwells pervading and resolving upon 'pure light'. His bodily inertia is well tranquillized, his sloth and torpor are well removed, his restlessness and remorse are well disciplined. Due to his bodily inertia being well tranquillized, his sloth and torpor being well removed, and his restlessness and remorse being well disciplined, he does not meditate dimly. With the breaking up of the body, after death, he is reborn in the company of the devas of pure light. This, friend Kaccāna, is the reason, this is the condition why among those deities reborn in one order of devas, there are some deities here of defiled light, and there are some deities here of pure light."

235. When this was said, the Venerable Sabhiya Kaccāna said this to the Venerable Anuruddha - "Excellent, Venerable Sir Anuruddha! Venerable Sir, the Venerable Anuruddha did not say: 'Thus have I heard' or 'Thus it ought to be'; Rather, Venerable Sir, the Venerable Anuruddha speaks saying 'Such are those deities, thus are those deities.' This occurs to me, Venerable Sir - 'Surely the Venerable Anuruddha has previously dwelt with those deities, conversed with them, and engaged in discussion.'" "Surely, friend Kaccāna, these words of yours were spoken as an offensive provocation, but I shall answer you - 'For a long time, friend Kaccāna, I have previously dwelt with those deities, conversed with them, and engaged in discussion.'"

When this was said, the Venerable Sabhiya Kaccāna said this to the architect Pañcakaṅga - 'It is a gain for you, householder, it is well-gained for you, householder, that you have abandoned that state of perplexity, and that we have obtained this exposition of the Teaching for hearing.'

The Discourse on Anuruddha is concluded as the seventh.

8. The Discourse on Mental impurities

236. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Now on that occasion the monks at Kosambī had fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers. Then a certain monk approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that monk said this to the Blessed One - "Here, Venerable Sir, the monks at Kosambī have fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers. It would be good, Venerable Sir, if the Blessed One would approach those monks out of compassion." The Blessed One consented by remaining silent. Then the Blessed One approached those monks; having approached, he said this to those monks - "Enough, monks, no quarrelling, no disputes, no conflict, no controversy."

When this was said, a certain monk said this to the Blessed One - "Wait, Venerable Sir! The Blessed One is the lord of the Teaching; let the Blessed One, Venerable Sir, dwell at ease, devoted to pleasant dwelling in this very life; we will be known by this quarrelling, fighting, conflict and controversy." For a second time, the Blessed One said this to those monks - "Enough, monks, no quarrelling, no disputes, no conflict, no controversy." For a second time, that monk said this to the Blessed One - "Wait, Venerable Sir! The Blessed One is the lord of the Teaching; let the Blessed One, Venerable Sir, dwell at ease, devoted to pleasant dwelling in this very life; we will be known by this quarrelling, fighting, conflict and controversy." For a third time, the Blessed One said this to those monks - "Enough, monks, no quarrelling, no disputes, no conflict, no controversy." For a third time, that monk said this to the Blessed One - "Wait, Venerable Sir, Blessed One, lord of the Teaching; let the Blessed One, Venerable Sir, dwell at ease, devoted to pleasant dwelling in this very life; we will be known by this quarrelling, fighting, conflict and controversy."

Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Kosambī for alms. Having walked for alms in Kosambī and returned from the alms round after the meal, having put his lodging in order and taking his bowl and robe, standing he spoke these verses -

237.

"The ordinary people made a great noise, none thought themselves a fool;

When the Community was being split, they did not think of anything beyond that.

Forgetful, speaking like wise ones, talking about their range of speech;

They open their mouths as they wish, not knowing what leads them on.

"He abused me, he struck me, he defeated me, he robbed me";

For those who harbour such thoughts, their hatred does not subside.

"He abused me, he struck me, he defeated me, he robbed me";

For those who do not harbour such thoughts, their hatred subsides.

For never in this world are hatreds appeased by hatred;

Through non-animosity they are pacified - this is an ancient principle.

"Others do not understand that we here are perishing;

Those here who do understand - through that their conflicts are stilled.

"Those who cut bones, take lives, steal cattle and wealth;

Even those who plunder the kingdom have fellowship;

Why should you not have it?

"If one should find an alert companion,

A righteous dweller, wise to walk along with;

Having overcome all dangers,

One should wander content and mindful.

"If one should not find an alert companion,

A righteous dweller, wise to walk along with;

Like a king abandoning a conquered realm,

One should wander alone like a bull elephant in the forest.

Better to wander alone, there is no companionship with a fool;

One should wander alone and not do evil deeds,

Living at ease like a bull elephant in the forest.

238. Then the Blessed One, having spoken these verses while standing, approached the village of Bālakaloṇakāra. Now on that occasion the Venerable Bhagu was dwelling in the village of Bālakaloṇakāra. The Venerable Bhagu saw the Blessed One coming from afar. Having seen him, he prepared a seat and water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The Venerable Bhagu too, having paid homage to the Blessed One, sat down to one side. When the Venerable Bhagu was seated to one side, the Blessed One said this to him - "How are you, monk, are you keeping well, are you comfortable, are you not troubled with alms food?" "We are keeping well, Blessed One, we are comfortable, Blessed One; and I am not troubled with alms food, Venerable Sir." Then the Blessed One, having instructed, inspired, uplifted and gladdened the Venerable Bhagu with a talk on the Teaching, rose from his seat and approached the Eastern Bamboo Grove.

Now on that occasion the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila were dwelling in the Eastern Bamboo Grove. The grove keeper saw the Blessed One coming from afar. Having seen the Blessed One, he said this: "Do not enter this grove, great recluse. There are three clansmen dwelling here who are concerned with their own welfare. Do not disturb their comfort." The Venerable Anuruddha heard the grove keeper conversing with the Blessed One. Having heard, he said this to the grove keeper - "Friend grove keeper, do not stop the Blessed One. The Teacher, our Blessed One, has arrived."

239. Then the Venerable Anuruddha approached the Venerable Nandiya and the Venerable Kimila; having approached, he said this to the Venerable Nandiya and the Venerable Kimila - "Come forward, venerable ones, come forward, the Teacher, our Blessed One, has arrived." Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila went out to meet the Blessed One - one took the Blessed One's bowl and robe, one prepared a seat, one set out water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. Those venerable ones too, having paid homage to the Blessed One, sat down to one side. When the Venerable Anuruddha was seated to one side, the Blessed One said this to him - "How are you, Anuruddhas, are you keeping well, are you comfortable, are you not troubled with alms food?" "We are keeping well, Blessed One, we are comfortable, Blessed One; and we are not troubled with alms food, Venerable Sir." "Are you, Anuruddhas, living in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes?" "Indeed, Venerable Sir, we are living in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes." "But how, Anuruddhas, do you live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes?" "Here, Venerable Sir, I think thus: 'It is a gain for me, it is well-gotten for me, that I live with such fellow monks.' Venerable Sir, towards these venerable ones I maintain bodily acts of friendliness both openly and in private, I maintain verbal acts of friendliness both openly and in private, I maintain mental acts of friendliness both openly and in private. This occurs to me, Venerable Sir - 'What if I were to set aside my own mind and live according to the minds of these venerable ones?' So, Venerable Sir, having set aside my own mind, I live according to the minds of these venerable ones. Though our bodies are different, Venerable Sir, it seems we have just one mind."

The Venerable Nandiya too...etc... The Venerable Kimila also said this to the Blessed One - "This occurs to me, Venerable Sir - 'It is a gain for me, it is well-gotten for me, that I live with such fellow monks.' Venerable Sir, towards these venerable ones I maintain bodily acts of friendliness both openly and in private, I maintain verbal acts of friendliness both openly and in private, I maintain mental acts of friendliness both openly and in private. This occurs to me, Venerable Sir - 'What if I were to set aside my own mind and live according to the minds of these venerable ones?' So, Venerable Sir, having set aside my own mind, I live according to the minds of these venerable ones. Though our bodies are different, Venerable Sir, it seems we have just one mind. Thus, Venerable Sir, we live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes."

240. "Excellent, excellent, Anuruddhas! But are you, Anuruddhas, dwelling diligent, ardent and resolute?" "Indeed, Venerable Sir, we are dwelling diligent, ardent and resolute." "But how, Anuruddhas, are you dwelling diligent, ardent and resolute?" "Here, Venerable Sir, whoever among us returns first from the village with alms food prepares the seats, sets out the drinking and washing water, and puts the refuse bowl in place. Whoever returns last from the village with alms food - if there is leftover food and if he wishes, he eats it; if he does not wish to eat it, he throws it away where there is little grass or drops it into water with no living beings - he puts away the seats, puts away the drinking and washing water, washes and puts away the refuse bowl, and sweeps the refectory. Whoever sees a pot of drinking water, washing water, or water for the toilet empty and void, sets it up. If it is too heavy for him, we set it up with a gesture of the hand, having called another with a signal of the hand, but we do not, Venerable Sir, break into speech for such a reason. And every five days, Venerable Sir, we sit together all night for discussion of the Teaching. Thus, Venerable Sir, we dwell diligent, ardent and resolute."

241. "Excellent, excellent, Anuruddhas! But is there, Anuruddhas, while dwelling thus diligent, ardent and resolute, any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "Here, Venerable Sir, dwelling diligent, ardent and resolute, we perceive both light and vision of forms. But that light and vision of forms disappears before long; and we do not penetrate that sign."

"That sign, Anuruddhas, should be penetrated by you. Anuruddhas, before my enlightenment, while I was still an unenlightened bodhisatta, I too perceived both light and vision of forms. But that light and vision of forms disappeared before long. Then, Anuruddhas, I thought: 'What is the reason, what is the condition why the light and vision of forms disappear?' Then, Anuruddhas, I thought: 'Doubt arose in me, and because of doubt my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt will not arise in me again.'

So, Anuruddhas, dwelling diligent, ardent, and resolute, I perceived both light and vision of forms. But that light and vision of forms disappeared before long. Then, Anuruddhas, I thought: 'What is the reason, what is the condition why the light and vision of forms disappear?' Then, Anuruddhas, I thought: 'Inattention arose in me, and because of inattention my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt and inattention will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Sloth and torpor arose in me, and because of sloth and torpor my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, and sloth and torpor will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Trepidation arose in me, and because of trepidation my concentration fell away. When concentration falls away, the light disappears and vision of forms. Just as, Anuruddhas, when a person is travelling on a journey, and quails might fly up on both sides of him, and because of that trepidation might arise in him; even so, Anuruddhas, trepidation arose in me, and because of trepidation my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, and trepidation will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Elation arose in me, and because of elation my concentration fell away. When concentration falls away, the light disappears and vision of forms. Just as, Anuruddhas, when a person seeking one treasure entrance might all at once discover five treasure entrances, and because of that elation might arise in him; even so, Anuruddhas, elation arose in me, and because of elation my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, and elation will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Inertia arose in me, and because of inertia my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, elation, and inertia will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Excessive energy arose in me, and because of excessive energy my concentration fell away. When concentration falls away, the light disappears and vision of forms. Just as, Anuruddhas, if a person were to grasp a quail tightly with both hands, it would die right there; even so, Anuruddhas, excessive energy arose in me, and because of excessive energy my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, elation, inertia, and excessive energy will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Deficient energy arose in me, and because of deficient energy my concentration fell away. When concentration falls away, the light disappears and vision of forms. Just as, Anuruddhas, if a person were to grasp a quail loosely, it would fly away from his hand; even so, Anuruddhas, deficient energy arose in me, and because of deficient energy my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, elation, inertia, excessive energy, and deficient energy will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Longing arose in me, and because of longing my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, elation, inertia, excessive energy, deficient energy, and longing will not arise in me again.'

"So I, Anuruddhas...etc... Then, Anuruddhas, I thought: 'Perception of diversity arose in me, and because of perception of diversity my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, elation, inertia, excessive energy, deficient energy, longing, and perception of diversity will not arise in me again.'

So, Anuruddhas, dwelling diligent, ardent, and resolute, I perceived both light and vision of forms. But that light and vision of forms disappeared before long. Then, Anuruddhas, I thought: 'What is the reason, what is the condition why the light and vision of forms disappear?' Then, Anuruddhas, I thought: 'Excessive meditation on forms arose in me, and because of excessive meditation on forms, my concentration fell away. When concentration falls away, the light disappears and vision of forms. I shall act in such a way that doubt, inattention, sloth and torpor, trepidation, elation, inertia, excessive energy, deficient energy, longing, perception of diversity, and excessive meditation on forms will not arise in me again.'

242. "So I, Anuruddhas, having understood 'doubt is a corruption of the mind' - having understood thus, abandoned doubt as a corruption of the mind, 'inattention is a corruption of the mind' - having understood thus, abandoned inattention as a corruption of the mind, 'sloth and torpor are a corruption of the mind' - having understood thus, abandoned sloth and torpor as a corruption of the mind, 'trepidation is a corruption of the mind' - having understood thus, abandoned trepidation as a corruption of the mind, 'elation is a corruption of the mind' - having understood thus, abandoned elation as a corruption of the mind, 'inertia is a corruption of the mind' - having understood thus, abandoned inertia as a corruption of the mind, 'excessive energy is a corruption of the mind' - having understood thus, abandoned excessive energy as a corruption of the mind, 'deficient energy is a corruption of the mind' - having understood thus, abandoned deficient energy as a corruption of the mind, 'longing is a corruption of the mind' - having understood thus, abandoned longing as a corruption of the mind, 'perception of diversity is a corruption of the mind' - having understood thus, abandoned perception of diversity as a corruption of the mind, 'excessive meditation on forms is a corruption of the mind' - having understood thus, abandoned excessive meditation on forms as a corruption of the mind.

243. "So I, Anuruddhas, dwelling diligent, ardent, and resolute, perceived light but did not see forms; I saw forms but did not perceive light - for a whole night, for a whole day, for a whole day and night. Then, Anuruddhas, I thought: 'What is the reason, what is the condition why I perceive light but do not see forms; why I see forms but do not perceive light - for a whole night, for a whole day, for a whole day and night?' Then, Anuruddhas, I thought: 'When I attend to the sign of light without attending to the sign of form, at that time I perceive light but do not see forms. But when I attend to the sign of form without attending to the sign of light, at that time I see forms but do not perceive light - for a whole night, for a whole day, for a whole day and night.'

"So I, Anuruddhas, dwelling diligent, ardent, and resolute, perceived limited light and saw limited forms; I perceive measureless light and see measureless forms - for a whole night, for a whole day, for a whole day and night. Then, Anuruddhas, I thought: 'What is the reason, what is the condition why I perceive limited light and see limited forms; I perceive measureless light and see measureless forms - for a whole night, for a whole day, for a whole day and night?' Then, Anuruddhas, I thought: 'When my concentration is limited, at that time my vision is limited. With limited vision I perceive limited light and see limited forms. But when my concentration is measureless, at that time my vision is measureless. With measureless vision I perceive measureless light and see measureless forms - for a whole night, for a whole day, for a whole day and night.'

244. "When, Anuruddhas, having understood 'doubt is a corruption of the mind' - having understood thus, doubt as a corruption of the mind was abandoned, 'inattention is a corruption of the mind' - having understood thus, inattention as a corruption of the mind was abandoned, 'sloth and torpor are a corruption of the mind' - having understood thus, sloth and torpor as a corruption of the mind was abandoned, 'trepidation is a corruption of the mind' - having understood thus, trepidation as a corruption of the mind was abandoned, 'elation is a corruption of the mind' - having understood thus, elation as a corruption of the mind was abandoned, 'inertia is a corruption of the mind' - having understood thus, inertia as a corruption of the mind was abandoned, 'excessive energy is a corruption of the mind' - having understood thus, excessive energy as a corruption of the mind was abandoned, 'deficient energy is a corruption of the mind' - having understood thus, deficient energy as a corruption of the mind was abandoned, 'longing is a corruption of the mind' - having understood thus, longing as a corruption of the mind was abandoned, 'perception of diversity is a corruption of the mind' - having understood thus, perception of diversity as a corruption of the mind was abandoned, 'excessive meditation on forms is a corruption of the mind' - having understood thus, excessive meditation on forms as a corruption of the mind was abandoned.

245. "Then, Anuruddhas, I thought: 'Those corruptions of my mind have been abandoned. Come, now I shall develop concentration in three ways.' So I, Anuruddhas, developed concentration with thought and examination, concentration without thought but with examination only, concentration without thought and examination, concentration with rapture, concentration without rapture, concentration accompanied by pleasure, and concentration accompanied by equanimity. When, Anuruddhas, concentration with thought and examination had been developed, concentration without thought but with examination only had been developed, concentration without thought and examination had been developed, concentration with rapture had been developed, concentration without rapture had been developed, concentration accompanied by pleasure had been developed, and concentration accompanied by equanimity had been developed. Knowledge and vision arose in me: unshakable is my liberation of mind. This is my last birth, now there is no renewed existence."

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

The Discourse on Mental impurities, the eighth, is concluded.

9. The Discourse on Fools and Wise Men

246. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, there are these three characteristics of a fool, signs of a fool, attributes of a fool. What are the three? Here, monks, a fool is one who thinks badly, speaks badly, and does bad actions. If, monks, a fool were not one who thinks badly, speaks badly, and does bad actions, how would the wise know him - 'This fellow is a fool, an untrue man'? But because, monks, a fool is one who thinks badly, speaks badly, and does bad actions, therefore the wise know him - 'This fellow is a fool, an untrue man'. That fool, monks, experiences threefold suffering and displeasure in this very life. If, monks, a fool is seated in an assembly, or seated by the roadside, or seated at a crossroads; and if people there discuss what is appropriate and fitting about him. If, monks, the fool destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in wine, spirits and intoxicants which cause negligence, then, monks, the fool thinks thus: 'What people discuss as appropriate and fitting about him, these states exist in me, and I am seen in these states'. This, monks, is the first suffering and displeasure that the fool experiences in this very life.

247. "And furthermore, monks, the fool sees kings inflicting various punishments on a thief, a criminal they have caught - beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword. There, monks, the fool thinks thus - 'For the kind of evil actions that cause kings to inflict various punishments on a thief, a criminal they have caught - beating them with whips...etc... cutting off their head with a sword; these states exist in me, and I am seen in these states. If kings were to know about me, they would catch me too and inflict various punishments - they would beat me with whips...etc... they would impale me alive on stakes, they would cut off my head with a sword.' This too, monks, is the second suffering and displeasure that the fool experiences in this very life.

248. "And furthermore, monks, when the fool is lying on a chair, or lying on a bed, or lying on the ground, those evil actions that he did in the past - bodily misconduct, verbal misconduct, mental misconduct - hover, overshadow, and loom over him. Just as, monks, in the evening time the shadows of great mountain peaks hover, overshadow, and loom over the earth; Even so, monks, when the fool is lying on a chair, or lying on a bed, or lying on the ground, those evil actions that he did in the past - bodily misconduct, verbal misconduct, mental misconduct - hover, overshadow, and loom over him. There, monks, the fool thinks thus - 'Indeed I have not done what is good, I have not done what is wholesome, I have not made any shelter from fear; I have done evil, I have done what is cruel, I have done what is wicked. Whatever destiny awaits those who have not done what is good, who have not done what is wholesome, who have not made any shelter from fear, who have done evil, who have done what is cruel, who have done what is wicked - that destiny I will go to when I pass away.' He sorrows, becomes weary, laments, beats his breast, and falls into confusion. This too, monks, is the third suffering and displeasure that the fool experiences in this very life.

That fool, monks, having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. Indeed, monks, speaking rightly one would say: 'completely unwished for, completely undesired, completely disagreeable', speaking rightly one would say just hell - 'completely unwished for, completely undesired, completely disagreeable'. To such an extent, monks, that it is not easy even to give a simile for how painful hell is."

249. When this was said, a certain monk said this to the Blessed One - "Is it possible, Venerable Sir, to give a simile?" "It is possible, monk," said the Blessed One. "Just as, monk, they might catch a thief, a criminal and show him to the king - 'Your majesty, this is a thief, a criminal; impose on him whatever punishment you wish.' The king might say this to him: 'Go, sirs, strike this person with a hundred spears in the morning.' They would strike him with a hundred spears in the morning. Then at noon the king might say: 'Good sirs, how is that person?' 'He is still alive, your majesty.' The king might say this to him: 'Go, sirs, strike that person with a hundred spears at noon.' They would strike him with a hundred spears at noon. Then in the evening the king might say: 'Good sirs, how is that person?' 'He is still alive, your majesty.' The king might say this to him: 'Go, sirs, strike that person with a hundred spears in the evening.' They would strike him with a hundred spears in the evening. What do you think, monks, would that person, being struck with three hundred spears, experience pain and displeasure because of that?" "Venerable Sir, even being struck with a single spear that person would experience pain and displeasure because of that, what then to say about three hundred spears?"

250. Then the Blessed One, taking up a small stone the size of his palm, addressed the monks - "What do you think, monks, which is greater - this small stone the size of my palm that I have taken up, or the Himalayas, the king of mountains?" "Venerable Sir, this small stone that the Blessed One has taken up is tiny; compared to the Himalayas, the king of mountains, it does not count for a fraction, does not count for a portion, does not bear comparison." "Even so, monks, the pain and displeasure that person experiences when being struck with three hundred spears does not count for a fraction, does not count for a portion, does not bear comparison with the suffering of hell."

"The hell wardens, monks, subject him to the torture called the fivefold bondage - they drive a hot iron stake into his hand, they drive a hot iron stake into his second hand, they drive a hot iron stake into his foot, they drive a hot iron stake into his second foot, they drive a hot iron stake into his chest in the middle. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, lay him down and pare him with axes. There he experiences painful, sharp... etc... is exhausted. The hell wardens, monks, grab him feet up and head down and pare him with adzes. There he experiences painful, sharp... etc... is exhausted. The hell wardens, monks, yoke him to a chariot and drive him back and forth across blazing, burning, glowing ground. There he experiences painful, sharp... etc... is exhausted. The hell wardens, monks, make him climb up and down a great mountain of blazing, burning, glowing coals. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, grab him feet up and head down and plunge him into a blazing, burning, glowing copper cauldron. There he boils with foam bubbling up. As he boils there with foam bubbling up, he goes sometimes up, sometimes down, sometimes across. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, throw him into the Great Hell. Now, monks, that Great Hell -

"Four-cornered with four gates, it is divided into measured portions;

Bounded by iron walls, covered over with iron.

"Its floor is made of iron, blazing with fiery heat;

Extending for a hundred yojanas, it stands all around perpetually".

"Monks, in many methods of exposition I could speak about hell; To such an extent, monks, that it is not easy to reach through telling how painful hell is.

251. "There are, monks, animals who eat grass. They eat both fresh grass and dry grass by licking it with their teeth. And what, monks, are the animals who eat grass? Elephants, horses, cattle, donkeys, goats, deer, or any other animals who eat grass. That fool, monks, having formerly delighted in tastes here and having done evil actions here, with the breaking up of the body, after death, is reborn in the company of those beings who eat grass.

"There are, monks, animals who eat dung. They smell the odour of dung from afar and run - 'Here we will eat, here we will eat.' Just as brahmins run towards the smell of sacrificial offerings - 'Here we will eat, here we will eat'; Even so, monks, there are animals who eat dung, they smell the odour of dung from afar and run - 'Here we will eat, here we will eat.' And what, monks, are the animals who eat dung? Chickens, pigs, dogs, jackals, or any other animals who eat dung. That fool, monks, having formerly delighted in tastes here and having done evil actions here, with the breaking up of the body, after death, is reborn in the company of those beings who eat dung.

"There are, monks, animals who are born in darkness, age in darkness, and die in darkness. And what, monks, are the animals who are born in darkness, age in darkness, and die in darkness? Moths, maggots, earthworms, or any other animals who are born in darkness, age in darkness, and die in darkness. That fool, monks, having formerly delighted in tastes here and having done evil actions here, with the breaking up of the body, after death, is reborn in the company of those beings who are born in darkness, age in darkness, and die in darkness.

"There are, monks, animals who are born in water, age in water, and die in water. And what, monks, are the animals who are born in water, age in water, and die in water? Fish, turtles, crocodiles, or any other animals who are born in water, age in water, and die in water. That fool, monks, having formerly delighted in tastes here and having done evil actions here, with the breaking up of the body, after death, is reborn in the company of those beings who are born in water, age in water, and die in water.

"There are, monks, animals who are born in filth, age in filth, and die in filth. And what, monks, are the animals who are born in filth, age in filth, and die in filth? Those beings, monks, who are born in rotting fish, age in rotting fish, die in rotting fish, or in a rotting corpse...etc... or in rotting porridge... or in a cesspit... or are born in a sewer, that fool, monks, having formerly delighted in tastes here and having done evil actions here, with the breaking up of the body, after death, is reborn in the company of those beings who are born in filth, age in filth, and die in filth.

"Monks, in many methods of exposition I could speak about the animal realm; To such an extent, monks, that it is not easy to reach through telling how painful the animal realm is.

252. "Just as, monks, if a person were to throw a yoke with a single hole into the great ocean. An eastern wind would carry it west, a western wind would carry it east, a northern wind would carry it south, a southern wind would carry it north. And there was a blind turtle that would surface once every hundred years. What do you think, monks, would that blind turtle insert its neck into that yoke with a single hole?" "If at all, venerable sir, after a very long period had passed." "Sooner, monks, would that blind turtle insert its neck into that yoke with a single hole, than would a fool who has gone to the lower realms gain human rebirth, I say. What is the reason for this? Because here, monks, there is no living by the Teaching, no living righteously, no doing of wholesome deeds, no doing of meritorious deeds. Here, monks, there prevails mutual devouring, the devouring of the weak."

"If, monks, that fool should sometime after a very long period gain human rebirth, it is into those low families - a family of outcasts, or a family of hunters, or a family of bamboo workers, or a family of chariot-makers, or a family of refuse-cleaners. He is reborn in such a family that is poor, with little food and drink, where life is difficult, where food and clothing are obtained with difficulty. And he is ugly, unpleasant to look at, deformed, very sickly, blind, or crippled, or lame, or paralysed, not a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.

"Just as, monks, a gambler with his very first unlucky throw might lose his son, might lose his wife, might lose all his property, and furthermore might undergo imprisonment. That unlucky throw is a small matter, monks, by which a gambler with his very first unlucky throw might lose his son, might lose his wife, might lose all his property, and furthermore might undergo imprisonment. But this is a far greater unlucky throw when that fool, having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, 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, monks, is the consummate and complete plane of fools.

253. "Monks, there are these three characteristics of a wise person, signs of a wise person, attributes of a wise person. What are the three? Here, monks, a wise person is one who thinks well, speaks well, and does good actions. If, monks, a wise person were not one who thinks well, speaks well, and does good actions, how would the wise know him - 'This good man is wise'? But because, monks, a wise person is one who thinks well, speaks well, and does good actions, therefore the wise know him - 'This good man is wise'. That wise person, monks, experiences threefold happiness and joy in this very life. If, monks, a wise person is seated in an assembly, or seated by the roadside, or seated at a crossroads; and if people there discuss what is appropriate and fitting about him. If, monks, a wise person abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs causing heedlessness; there, monks, the wise person thinks thus: 'What people discuss as appropriate and fitting about him; these states exist in me, and I am seen in these states'. This, monks, is the first happiness and joy that the wise person experiences in this very life.

254. "And furthermore, monks, the wise person sees kings inflicting various punishments on a thief, a criminal they have caught - beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword. There, monks, the wise person thinks thus: 'For the kind of evil actions that cause kings to inflict various punishments on a thief, a criminal they have caught - beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword - these states do not exist in me, and I am not seen in these states'. This too, monks, is the second happiness and joy that the wise person experiences in this very life.

255. "And furthermore, monks, when the wise person is lying on a chair, or lying on a bed, or lying on the ground, those good actions that he did in the past - bodily good conduct, verbal good conduct, mental good conduct - hover over him...etc... Just as, monks, in the evening time the shadows of great mountain peaks hover, overshadow, and loom over the earth; Even so, monks, when the wise person is lying on a chair, or lying on a bed, or lying on the ground, those good actions that he did in the past - bodily good conduct, verbal good conduct, mental good conduct - hover, overshadow, and loom over him. There, monks, the wise person thinks thus: 'Indeed I have not done what is evil, I have not done what is cruel, I have not done what is wicked; I have done what is good, I have done what is wholesome, I have made a shelter from fear. Whatever destiny awaits those who have not done evil, who have not done what is cruel, who have not done what is wicked, who have done what is good, who have done what is wholesome, who have made a shelter from fear - that destiny I will go to when I pass away.' He does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. This too, monks, is the third happiness and joy that the wise person experiences in this very life.

That wise person, monks, having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. Indeed, monks, speaking rightly one would say: 'completely wished for, completely desired, completely agreeable', speaking rightly one would say just heaven - 'completely wished for, completely desired, completely agreeable'. To such an extent, monks, that it is not easy even to give a simile for how pleasant heaven is."

256. When this was said, a certain monk said this to the Blessed One - "Is it possible, Venerable Sir, to give a simile?" "It is possible, monk," said the Blessed One. "Just as, monks, a wheel-turning monarch endowed with seven treasures and four spiritual powers experiences happiness and joy because of them. With which seven? Here, monks, 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. Seeing this, this occurred to the anointed warrior-king: 'I have heard that 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, taking a water vessel in his left hand, 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 rolls towards the eastern direction. And the wheel-turning monarch follows it with his fourfold army. And wherever, monks, the Wheel-treasure stops, there the wheel-turning monarch takes 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 become followers of the wheel-turning monarch.

257. "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... having plunged into the western ocean and emerged again, it rolled towards the northern direction, and the wheel-turning monarch followed it with his fourfold army. And wherever, monks, the Wheel-treasure stops, there the wheel-turning monarch takes 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 become 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, illuminating the entrance to the wheel-turning monarch's inner quarters. Such, monks, is the Wheel-treasure that appears to a wheel-turning monarch.

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

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

"Furthermore, monks, there appears to the wheel-turning monarch a jewel-treasure. That is a beautiful beryl gem of purest water, eight-faceted, well cut. And, monks, the radiance of that jewel-treasure spread all around for a yojana. In the past, monks, the wheel-turning monarch, testing that very jewel-treasure, mobilised a four-fold army, mounted the jewel on top of a banner, and set out in the darkness of night. And, monks, the people in the surrounding villages engaged in their work by that light, thinking it was day. Such, monks, is the jewel-treasure that appears to a wheel-turning monarch.

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

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

"Furthermore, monks, there appears to the wheel-turning monarch an adviser-treasure - wise, intelligent, astute, capable of leading the wheel-turning monarch to approach what should be approached, to avoid what should be avoided, to establish what should be established. He approached the wheel-turning monarch and said: 'Be at ease, sire. I shall advise you.' Such, monks, is the adviser-treasure that appears to a wheel-turning monarch. Monks, a wheel-turning monarch is endowed with these seven treasures.

259. "With which four spiritual powers? Here, monks, a wheel-turning monarch is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, far surpassing other human beings. Monks, a wheel-turning monarch is endowed with this first spiritual power.

"Furthermore, monks, a wheel-turning monarch is long-lived, remaining for a long time, far surpassing other human beings. Monks, a wheel-turning monarch is endowed with this second spiritual power.

"Furthermore, monks, a wheel-turning monarch is of good health, free from affliction, possessed of a digestive system that is neither too cool nor too hot, far surpassing other human beings. Monks, a wheel-turning monarch is endowed with this third spiritual power.

"Furthermore, monks, a wheel-turning monarch is dear and agreeable to brahmins and householders. Just as, monks, a father is dear and agreeable to his children, even so, monks, a wheel-turning monarch is dear and agreeable to brahmins and householders. And, monks, the brahmins and householders are dear and agreeable to the wheel-turning monarch. Just as, monks, children are dear and agreeable to their father, even so, monks, the brahmins and householders are dear and agreeable to the wheel-turning monarch.

"In the past, monks, a wheel-turning monarch went to the pleasure grounds with his four-fold army. Then, monks, the brahmins and householders approached the wheel-turning monarch and said: "Drive slowly, your majesty, so that we may see you for a longer time." And the wheel-turning monarch too, monks, addressed the charioteer: "Drive slowly, charioteer, so that the brahmins and householders may see me for a longer time." Monks, a wheel-turning monarch is endowed with this fourth spiritual power. Monks, a wheel-turning monarch is endowed with these four spiritual powers.

"What do you think, monks, would a wheel-turning monarch endowed with these seven treasures and these four spiritual powers experience happiness and joy because of them?" "Venerable Sir, even endowed with a single treasure a wheel-turning monarch would experience happiness and joy because of that, what then to say about seven treasures and four spiritual powers?"

260. Then the Blessed One, taking up a small stone the size of his palm, addressed the monks - "What do you think, monks, which is greater - this small stone the size of my palm that I have taken up, or the Himalayas, the king of mountains?" "Venerable Sir, this small stone that the Blessed One has taken up is tiny; compared to the Himalayas, the king of mountains, it does not count for a reckoning; does not count for a fraction; does not bear comparison." "Even so, monks, the happiness and joy that a wheel-turning monarch experiences because of being endowed with the seven treasures and the four spiritual powers does not count for a reckoning compared to heavenly happiness; does not count for a fraction; does not bear comparison."

"If, monks, that wise person should sometime after a very long period gain human rebirth, it is into those high families - He is reborn in such a family - whether of the wealthy nobles, or wealthy brahmins, or wealthy householders - that is rich, of great wealth, of great property, abundant in gold and silver, abundant in resources and possessions, abundant in wealth and grain. And he is handsome, good-looking, pleasing to the eye, possessing the highest beauty of complexion, a receiver of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting. He engages in good bodily conduct, engages in good verbal conduct, engages in good mental conduct. Having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. Just as, monks, a gambler with his very first lucky throw might gain a great mass of wealth; That lucky throw is a small matter, monks, by which a gambler with his very first lucky throw might gain a great mass of wealth. But this is a far greater lucky throw when that wise person, having engaged in good bodily conduct, having engaged in good verbal conduct, having engaged in good mental conduct, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. This, monks, is the consummate and complete plane of the wise.

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

The Discourse on Fools and Wise Men, the ninth, is concluded.

10. The Discourse on the Divine Messengers

261. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Just as, monks, there might be two houses with doors, and a person with good eyesight standing in between would see people entering and leaving the houses, walking back and forth, and wandering about; Even so, monks, with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare according to their actions: 'These worthy beings who were endowed with 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. 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 among human beings. 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 the domain of ghosts. But 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 the animal realm. But 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.'

262. The hell wardens, monks, seize him by both arms and show him to King Yama: 'Your majesty, this person was unfilial towards his mother, unfilial towards his father, unrespectful towards ascetics, unrespectful towards brahmins, and did not honour the elders of the family. May your majesty inflict punishment on him.' Then, monks, King Yama questions, interrogates and cross-examines him about the first divine messenger: 'Good man, did you not see the first divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a young infant boy lying on his back, wallowing in his own urine and excrement?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to birth, not gone beyond birth. Come now, let me do good by body, speech and mind'? He speaks thus: 'I was not able to, Venerable Sir, I was negligent, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, due to your negligence you did not do good by body, speech and mind. Surely, good man, they will treat you as one who is negligent. Indeed, this evil action of yours was not done by mother, not done by father, not done by brother, not done by sister, not done by friends and companions, not done by relatives and blood relations, not done by ascetics and brahmins, not done by deities; this evil action was done by you alone, and you alone will experience its result.'

263. "Then, monks, after questioning, interrogating and cross-examining him about the first divine messenger, King Yama questions, interrogates and cross-examines him about the second divine messenger: 'Good man, did you not see the second divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a woman or a man, aged, bent like a roof beam, crooked, leaning on a staff, trembling as they walked, afflicted, their youth gone, with broken teeth, grey hair, balding, with a bare head, wrinkled, with spots all over their body?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to aging, not gone beyond aging. Come now, let me do good by body, speech and mind'? He speaks thus: 'I was not able to, Venerable Sir, I was negligent, Venerable Sir.'

264. "Then, monks, after questioning, interrogating and cross-examining him about the second divine messenger, King Yama questions, interrogates and cross-examines him about the third divine messenger: 'Good man, did you not see the third divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a woman or a man, sick, suffering, severely ill, fallen in their own urine and excrement, being lifted up by some and put to bed by others?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to sickness, not gone beyond sickness. Come now, let me do good by body, speech and mind'? He speaks thus: 'I was not able to, Venerable Sir, I was negligent, Venerable Sir.'

265. "Then, monks, after questioning, interrogating and cross-examining him about the third divine messenger, King Yama questions, interrogates and cross-examines him about the fourth divine messenger: 'Good man, did you not see the fourth divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings kings inflicting various punishments on a thief, a criminal they had caught - beating them with whips, beating them with canes, beating them with clubs, cutting off their hands, cutting off their feet, cutting off their hands and feet, cutting off their ears, cutting off their nose, cutting off their ears and nose, subjecting them to the porridge pot, the polished-shell shave, the Rāhu's mouth, the fiery garland, the flaming hand, the grass-duty, the bark-dress, the antelope, the meat-hooks, the coin-gouging, the caustic pickling, the pivoting pin, the rolled-up palliasse, pouring hot oil over them, having them devoured by dogs, impaling them alive on stakes, cutting off their head with a sword?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: those who perform evil actions are subjected to such various punishments here and now, what then of the hereafter! Come now, let me do good by body, speech and mind'? He speaks thus: 'I was not able to, Venerable Sir, I was negligent, Venerable Sir.'

266. "Then, monks, after questioning, interrogating and cross-examining him about the fourth divine messenger, King Yama questions, interrogates and cross-examines him about the fifth divine messenger: 'Good man, did you not see the fifth divine messenger appear among human beings?' He speaks thus: 'No, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, discoloured, and festering?' He speaks thus: 'I saw, Venerable Sir.'

"Then, monks, King Yama speaks thus: 'Good man, being a wise person and elderly, did it not occur to you: I too am subject to death, not gone beyond death. Come now, let me do good by body, speech and mind'? He speaks thus: 'I was not able to, Venerable Sir, I was negligent, Venerable Sir.'

267. "Then, monks, after questioning, interrogating and cross-examining him about the fifth divine messenger, King Yama falls silent. The hell wardens, monks, subject him to the torture called the fivefold bondage - they drive a hot iron stake into his hand, they drive a hot iron stake into his second hand, they drive a hot iron stake into his foot, they drive a hot iron stake into his second foot, they drive a hot iron stake into his chest in the middle. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, lay him down and pare him with axes...etc... the hell wardens, monks, grab him feet up and head down and pare him with adzes...etc... the hell wardens, monks, yoke him to a chariot and drive him back and forth across blazing, burning, glowing ground...etc... the hell wardens, monks, make him climb up and down a great mountain of blazing, burning, glowing coals...etc... the hell wardens, monks, grab him feet up and head down and plunge him into a blazing, burning, glowing copper cauldron. There he boils with foam bubbling up. As he boils there with foam bubbling up, he goes sometimes up, sometimes down, sometimes across. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, throw him into the Great Hell. Now, monks, that Great Hell -

"Four-cornered with four gates, it is divided into measured portions;

Bounded by iron walls, covered over with iron.

"Its floor is made of iron, blazing with fiery heat;

Extending for a hundred yojanas, it stands all around perpetually".

268. "Now, monks, from that great hell, when flames arise from the eastern wall they strike against the western wall, when flames arise from the western wall they strike against the eastern wall, when flames arise from the northern wall they strike against the southern wall, when flames arise from the southern wall they strike against the northern wall, when flames arise from below they strike above, when flames arise from above they strike below. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"There comes a time, monks, when, after a very long period has passed, the eastern door of that great hell is opened. There he runs with swift speed. As he runs with swift speed, his skin burns, his hide burns, his flesh burns, his sinews burn, his bones give off smoke, and when lifted up it is just the same. But when, monks, he has reached the far side, then that door is shut. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"There comes a time, monks, when, after a very long period has passed, the western door of that great hell is opened... etc... the northern door is opened... etc... the southern door is opened. There he runs with swift speed. As he runs with swift speed, his skin burns, his hide burns, his flesh burns, his sinews burn, his bones give off smoke, and when lifted up it is just the same. But when, monks, he has reached the far side, then that door is shut. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

269. "Now, monks, immediately adjacent to that great hell is a great Hell of Excrement. He falls into it. And in that Hell of Excrement, monks, there are needle-mouthed beings who cut through the outer skin, having cut through the outer skin they cut through the inner skin, having cut through the inner skin they cut through the flesh, having cut through the flesh they cut through the sinews, having cut through the sinews they cut through the bones, having cut through the bones they devour the bone marrow. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"Now, monks, immediately adjacent to that Hell of Excrement is a great Hell of Hot Embers. He falls into it. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"Now, monks, immediately adjacent to that Hell of Hot Embers is a great silk-cotton tree forest, rising up a yojana high, with thorns sixteen inches long, blazing, burning, and glowing. There they make them climb up and climb down. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"Now, monks, immediately adjacent to that silk-cotton tree forest is a great forest of sword-leaves. He enters there. The leaves blown by the wind fall and cut off his hands, cut off his feet, cut off his hands and feet, cut off his ears, cut off his nose, cut off his ears and nose. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"Now, monks, immediately adjacent to that forest of sword-leaves is a great caustic river. He falls into it. There he is swept along with the stream, against the stream, and both with and against the stream. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

270. "The hell wardens, monks, pull him out with a hook, set him on dry ground, and say to him: 'Good man, what do you want?' He speaks thus: 'I am hungry, Venerable Sir.' The hell wardens, monks, pry open his mouth with a hot iron spike and put into his mouth a hot metal ball, blazing, burning, glowing. It burns his lips, it burns his mouth, it burns his throat, it burns his chest, and taking his intestines and mesentery with it, it comes out below. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted.

"The hell wardens, monks, say to him: 'Good man, what do you want?' He speaks thus: 'I am thirsty, Venerable Sir.' The hell wardens, monks, pry open his mouth with a hot iron spike and pour into his mouth hot molten copper, blazing, burning, glowing. It burns his lips, it burns his mouth, it burns his throat, it burns his chest, and taking his intestines and mesentery with it, it comes out below. There he experiences painful, sharp, severe, acute feelings, but he does not die until that evil action is exhausted. The hell wardens, monks, throw him again into the Great Hell.

"Once upon a time, monks, this occurred to King Yama: "Indeed, sirs, those who perform evil, unwholesome actions in the world are subjected to such various punishments. Oh, may I attain human birth. May a Truth Finder arise in the world, an Arahant, a Perfectly Enlightened One. May I attend upon that Blessed One. May that Blessed One teach me the Teaching. May I understand the Teaching of that Blessed One." "Indeed, monks, I do not say this having heard it from any other ascetic or brahmin, but I say only what I have known myself, seen myself, understood myself."

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

"When warned by the divine messengers, those young men who are negligent;

Those people who go to a low rebirth lament for a long time.

But those good people here who, through the divine messengers;

When urged, they never neglect the noble teaching.

"Having seen fear in clinging, in the origin of birth and death;

They are liberated through non-clinging, in the extinction of birth and death.

"They have attained security and happiness, quenched in this very life;

Gone beyond all animosity and fear, they have transcended all suffering."

The Discourse on the Divine Messengers is concluded as the tenth.

The Chapter on Emptiness, the third, is concluded.

Here is its summary -

Two kinds of voidness, marvellous qualities of Bakula;

Named Aciravatī and Bhūmija, Anuruddha's corruptions;

The fool and the wise one, and divine messengers - these are the ten.

4. The Chapter on Analysis

1. The Discourse on a Single Excellent Night

272. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the synopsis and exposition of One Fine Night. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares.

273. "And how, monks, does one follow after the past? 'I was of such form in the past course' - there he finds delight, 'I was of such feeling in the past course' - there he finds delight, 'I was of such perception in the past course' - there he finds delight, 'I was of such formations in the past course' - there he finds delight, 'I was of such consciousness in the past course' - there he finds delight - This, monks, is how one follows after the past.

"And how, monks, does one not follow after the past? 'I was of such form in the past course' - there he does not find delight, 'I was of such feeling in the past course' - there he does not find delight, 'I was of such perception in the past course' - there he does not find delight, 'I was of such formations in the past course' - there he does not find delight, 'I was of such consciousness in the past course' - there he does not find delight - This, monks, is how one does not follow after the past.

274. "And how, monks, does one expect the future? 'May I be of such form in the future course' - there he finds delight, 'May I be of such feeling...' ...etc... 'May I be of such perception...' 'May I be of such formations...' 'May I be of such consciousness in the future course' - there he finds delight - This, monks, is how one expects the future.

"And how, monks, does one not expect the future? 'May I be of such form in the future course' - there he does not find delight, 'May I be of such feeling...' 'May I be of such perception...' 'May I be of such formations...' 'May I be of such consciousness in the future course' - there he does not find delight - This, monks, is how one does not expect the future.

275. "And how, monks, is one drawn to present mind-objects? Here, monks, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form; feeling...etc... perception... formations... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness - This, monks, is how one is drawn to present mind-objects.

"And how, monks, is one not drawn to present mind-objects? Here, monks, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form, or form as in self, or self as in form; not feeling... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness - This, monks, is how one is not drawn to present mind-objects.

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

"Monks, I shall teach you the synopsis and exposition of One Fine Night." When this was said, it was said with reference to this."

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

The Discourse on a Single Excellent Night is concluded as first.

2. The Discourse on Ānanda and a Single Excellent Night

276. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. On that occasion the Venerable Ānanda was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, speaking about the synopsis and exposition of One Fortunate Night.

Then the Blessed One, having emerged from seclusion in the evening, approached the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Who, monks, was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, speaking about the synopsis and exposition of One Fortunate Night?" "Venerable Sir, the Venerable Ānanda was instructing, inspiring, rousing and gladdening the monks with a Teaching talk in the assembly hall, speaking about the synopsis and exposition of One Fortunate Night."

Then the Blessed One addressed the Venerable Ānanda: "But how, Ānanda, were you instructing, inspiring, rousing and gladdening the monks with a Teaching talk, speaking about the synopsis and exposition of One Fortunate Night?" "Venerable Sir, I was instructing, inspiring, rousing and gladdening the monks with a Teaching talk, speaking about the synopsis and exposition of One Fortunate Night thus:

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

277. "And how, friend, does one follow after the past? 'I was of such form in the past course' - there he finds delight, 'I was of such feeling in the past course' - there he finds delight, 'I was of such perception in the past course' - there he finds delight, 'I was of such formations in the past course' - there he finds delight, 'I was of such consciousness in the past course' - there he finds delight - This, friend, is how one follows after the past.

"And how, friend, does one not follow after the past? 'I was of such form in the past course' - there he does not find delight, 'I was of such feeling in the past course' - there he does not find delight, 'I was of such perception in the past course' - there he does not find delight, 'I was of such formations in the past course' - there he does not find delight, 'I was of such consciousness in the past course' - there he does not find delight - This, friend, is how one does not follow after the past.

"And how, friend, does one expect the future? 'May I be of such form in the future course' - there he finds delight, 'May I be of such feeling...' ...etc... 'May I be of such perception...' 'May I be of such formations...' 'May I be of such consciousness in the future course' - there he finds delight - This, friend, is how one expects the future.

"And how, friend, does one not expect the future? 'May I be of such form in the future course' - there he does not find delight, 'May I be of such feeling...' ...etc... 'May I be of such perception...' 'May I be of such formations...' 'May I be of such consciousness in the future course' - there he does not find delight - This, friend, is how one does not expect the future.

"And how, friend, is one drawn to present mind-objects? Here, friend, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form; feeling... perception... formations... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness - This, friend, is how one is drawn to present mind-objects.

"And how, friend, is one not drawn to present mind-objects? Here, friend, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form, or form as in self, or self as in form; not feeling... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness - This, friend, is how one is not drawn to present mind-objects.

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

"Venerable Sir, I was instructing, inspiring, rousing and gladdening the monks with a Teaching talk, speaking about the synopsis and exposition of One Fortunate Night thus."

278. "Good, good, Ānanda! Good indeed, Ānanda, that you were instructing, inspiring, rousing and gladdening the monks with a Teaching talk, speaking about the synopsis and exposition of One Fortunate Night -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

"And how, Ānanda, does one follow after the past...etc... This, Ānanda, is how one follows after the past. "And how, Ānanda, does one not follow after the past...etc... This, Ānanda, is how one does not follow after the past. "And how, Ānanda, does one expect the future...etc... This, Ānanda, is how one expects the future. "And how, Ānanda, does one not expect the future...etc... This, Ānanda, is how one does not expect the future. "And how, Ānanda, is one drawn to present mind-objects...etc... This, Ānanda, is how one is drawn to present mind-objects. "And how, Ānanda, is one not drawn to present mind-objects...etc... This, Ānanda, is how one is not drawn to present mind-objects.

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

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

The Discourse on Ānanda and a Single Excellent Night is concluded, the second.

3. The Discourse on Mahākaccāna and a Single Excellent Night

279. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Tapoda Park. Then the Venerable Samiddhi, when the night was almost at an end, having risen, approached the Hot Springs to bathe his limbs. Having bathed his limbs at the Hot Springs and having come out, he stood in one robe drying his limbs. Then a certain deity, when the night was far advanced, illuminating the whole Hot Springs with her surpassing beauty, approached the Venerable Samiddhi; having approached, he stood to one side. Standing to one side, that deity said this to the Venerable Samiddhi - "Do you remember, monk, the synopsis and exposition of One Fortunate Night?" "No, friend, I do not remember the synopsis and exposition of One Fortunate Night. But do you, friend, remember the synopsis and exposition of One Fortunate Night?" "I too, monk, do not remember the synopsis and exposition of One Fortunate Night. But do you remember, monk, the verses of One Fortunate Night?" "No, friend, I do not remember the verses of One Fortunate Night." "But do you, friend, remember the verses of One Fortunate Night?" "I too, monk, do not remember the verses of One Fortunate Night. Learn, monk, the synopsis and exposition of One Fortunate Night; master, monk, the synopsis and exposition of One Fortunate Night; remember, monk, the synopsis and exposition of One Fortunate Night. The synopsis and exposition of One Fortunate Night, monk, is beneficial and fundamental to the holy life." This is what that deity said; having said this, she disappeared right there.

280. Then the Venerable Samiddhi, when that night had passed, 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 Samiddhi said this to the Blessed One -

"Here, Venerable Sir, when the night was almost at an end, having risen, I approached the Hot Springs to bathe my limbs. Having bathed my limbs at the Hot Springs and having come out, I stood in one robe drying my limbs. Then, Venerable Sir, a certain deity, when the night was far advanced, illuminating the whole Hot Springs with her surpassing beauty, approached me; having approached, he stood to one side. Standing to one side, that deity said this to me - 'Do you remember, monk, the synopsis and exposition of One Fortunate Night?'

When this was said, Venerable Sir, I said this to that deity - 'No, friend, I do not remember the synopsis and exposition of One Fortunate Night. But do you, friend, remember the synopsis and exposition of One Fortunate Night?" 'I too, monk, do not remember the synopsis and exposition of One Fortunate Night. But do you remember, monk, the verses of One Fortunate Night?" 'No, friend, I do not remember the verses of One Fortunate Night. But do you, friend, remember the verses of One Fortunate Night?" 'I too, monk, do not remember the verses of One Fortunate Night. Learn, monk, the synopsis and exposition of One Fortunate Night; master, monk, the synopsis and exposition of One Fortunate Night; remember, monk, the synopsis and exposition of One Fortunate Night. The synopsis and exposition of One Fortunate Night, monk, is beneficial and fundamental to the holy life." This is what that deity said, Venerable Sir; having said this, she disappeared right there. It would be good, Venerable Sir, if the Blessed One would teach me the synopsis and exposition of One Fortunate Night." "Then listen, monk, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Samiddhi replied to the Blessed One. The Blessed One said this -

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

This is what the Blessed One said; Having said this, the Fortunate One rose from his seat and entered his dwelling. Then, soon after the Blessed One had left, this occurred to those monks - "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling -

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

"Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?"

Then it occurred to those monks: "The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks; and the Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter."

281. Then those monks approached the Venerable Mahākaccāna; having approached, they exchanged greetings with the Venerable Mahākaccāna. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Mahākaccāna - "Friend Kaccāna, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

Friend Kaccāna, soon after the Blessed One had left, this occurred to us - "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning? Friend Kaccāna, this occurred to us - 'The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter.' Let the Venerable Mahākaccāna explain it."

"Friends, suppose a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the root and trunk of a great standing tree possessing heartwood, and think that heartwood should be sought among its branches and leaves; Such is the case with you venerable ones who, though face to face with the Teacher, think that you should ask us about this matter, having passed over the Blessed One. Friends, that Blessed One knows what is to be known, sees what is to be seen, he has become vision, become knowledge, become the Teaching, become Brahmā, he is the proclaimer, the expounder, the bringer of meaning, the giver of the Deathless, the lord of the Teaching, the Truth Finder. That was the time when you should have asked the Blessed One about this matter. As the Blessed One would have explained it to you, so you should have remembered it."

"Indeed, friend Kaccāna, the Blessed One knows what is to be known, sees what is to be seen, he has become vision, become knowledge, become the Teaching, become Brahmā, he is the proclaimer, the expounder, the bringer of meaning, the giver of the Deathless, the lord of the Teaching, the Truth Finder. That was the time when we should have asked the Blessed One about this matter; As the Blessed One would have explained it to us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks; and the Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let the Venerable Mahākaccāna explain it without finding it troublesome."

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

"Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning thus:

282. "And how, friend, does one follow after the past? 'Such was my eye in the past, such were forms' - consciousness becomes bound by desire and lust for that, because consciousness is bound by desire and lust, one delights in that, delighting in that, one follows after the past. 'Such was my ear in the past, such were sounds'... etc... 'Such was my nose in the past, such were odours'... 'Such was my tongue in the past, such were tastes'... 'Such was my body in the past, such were tactile objects'... 'Such was my mind in the past, such were mind-objects' - consciousness becomes bound by desire and lust for that, because consciousness is bound by desire and lust, one delights in that, delighting in that, one follows after the past - This, friend, is how one follows after the past.

"And how, friend, does one not follow after the past? 'Such was my eye in the past, such were forms' - consciousness is not bound by desire and lust for that, because consciousness is not bound by desire and lust, one does not delight in that, not delighting in that, one does not follow after the past. 'Such was my ear in the past, such were sounds'... etc... 'Such was my nose in the past, such were odours'... 'Such was my tongue in the past, such were tastes'... 'Such was my body in the past, such were tactile objects'... 'Such was my mind in the past, such were mind-objects' - consciousness is not bound by desire and lust for that, because consciousness is not bound by desire and lust, one does not delight in that, not delighting in that, one does not follow after the past - This, friend, is how one does not follow after the past.

283. "And how, friend, does one expect the future? 'Such might be my eye in the future, such might be forms' - One sets one's mind on acquiring what has not been acquired, due to that mental wish one seeks delight in it, seeking delight in it one expects the future. 'Such might be my ear in the future, such might be sounds'... etc... 'Such might be my nose in the future, such might be odours'... 'Such might be my tongue in the future, such might be tastes'... 'Such might be my body in the future, such might be tactile objects'... 'Such might be my mind in the future, such might be mind-objects' - One sets one's mind on acquiring what has not been acquired, due to that mental wish one seeks delight in it, seeking delight in it one expects the future - This, friend, is how one expects the future.

"And how, friend, does one not expect the future? 'Such might be my eye in the future, such might be forms' - One does not set one's mind on acquiring what has not been acquired, due to that absence of mental wish one does not seek delight in it, not seeking delight in it one does not expect the future. 'Such might be my ear in the future, such might be sounds'... etc... 'Such might be my nose in the future, such might be odours'... 'Such might be my tongue in the future, such might be tastes'... 'Such might be my body in the future, such might be tactile objects'... 'Such might be my mind in the future, such might be mind-objects' - One does not set one's mind on acquiring what has not been acquired, due to that absence of mental wish one does not seek delight in it, not seeking delight in it one does not expect the future - This, friend, is how one does not expect the future.

284. "And how, friend, is one drawn to present mind-objects? Friend, that which is the eye and those forms - both these are present. If consciousness becomes bound by desire and lust for that present, because consciousness is bound by desire and lust, one delights in that, delighting in that, one is drawn to present mind-objects. Friend, that which is the ear and those sounds...etc... Friend, that which is the nose and those odours... Friend, that which is the tongue and those tastes... Friend, that which is the body and those tactile objects... Friend, that which is the mind and those mind-objects - both these are present. If consciousness becomes bound by desire and lust for that present, because consciousness is bound by desire and lust, one delights in that, delighting in that, one is drawn to present mind-objects - This, friend, is how one is drawn to present mind-objects.

"And how, friend, is one not drawn to present mind-objects? Friend, that which is the eye and those forms - both these are present. If consciousness is not bound by desire and lust for that present, because consciousness is not bound by desire and lust, one does not delight in that, not delighting in that, one is not drawn to present mind-objects. Friend, that which is the ear and those sounds...etc... Friend, that which is the nose and those odours... Friend, that which is the tongue and those tastes... Friend, that which is the body and those tactile objects... Friend, that which is the mind and those mind-objects - both these are present. If consciousness is not bound by desire and lust for that present, because consciousness is not bound by desire and lust, one does not delight in that, not delighting in that, one is not drawn to present mind-objects - This, friend, is how one is not drawn to present mind-objects.

285. "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning thus. If you wish, venerable ones, you may approach the Blessed One and question him about this matter. As the Blessed One explains it to you, so you should remember it."

Then those monks, having delighted in and approved of the Venerable Mahākaccāna's words, rose from their seats and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, the Blessed One gave us this synopsis in brief and, without explaining the meaning in detail, rose from his seat and entered his dwelling -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

Then, Venerable Sir, soon after the Blessed One had left, this occurred to us - "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling -

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

"Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?" Then, Venerable Sir, this occurred to us: 'The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter.' Then, Venerable Sir, we approached the Venerable Mahākaccāna; having approached, we asked the Venerable Mahākaccāna about this matter. Venerable Sir, the meaning was explained to us by the Venerable Mahākaccāna with these aspects, these terms, and these phrases."

"Monks, Mahākaccāna is wise; monks, Mahākaccāna has great wisdom. If you had asked me about this meaning, monks, I would have explained it in exactly the same way that Mahākaccāna has explained it. This indeed is the meaning of it. Thus you should remember it."

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

The Discourse on Mahākaccāna and a Single Excellent Night is concluded as the third.

4. The Discourse on Lomasakaṅgiya and a Single Excellent Night

286. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Venerable Lomasakaṅgiya was dwelling among the Sakyans at Kapilavatthu in the Banyan Park. Then the young deva Candana, when the night was far advanced, illuminating the whole Banyan Park with his surpassing beauty, approached the Venerable Lomasakaṅgiya; having approached, he stood to one side. Standing to one side, the young deva Candana said this to the Venerable Lomasakaṅgiya - "Do you remember, monk, the synopsis and exposition of One Fortunate Night?" "No, friend, I do not remember the synopsis and exposition of One Fortunate Night. But do you, friend, remember the synopsis and exposition of One Fortunate Night?" "I too, monk, do not remember the synopsis and exposition of One Fortunate Night. But do you remember, monk, the verses of One Fortunate Night?" "No, friend, I do not remember the verses of One Fortunate Night. "But do you, friend, remember the verses of One Fortunate Night?" "I remember, monk, the verses of One Fortunate Night." "But how do you remember, friend, the verses of One Fortunate Night?" "On one occasion, monk, the Blessed One was dwelling among the Tāvatiṃsa devas at the root of the Coral Tree on the stone throne of Paṇḍukambala. There the Blessed One spoke the synopsis and exposition of One Fortunate Night to the Tāvatiṃsa devas -

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

"Thus, monk, I remember the verses of One Fortunate Night. Learn, monk, the synopsis and exposition of One Fortunate Night; master, monk, the synopsis and exposition of One Fortunate Night; remember, monk, the synopsis and exposition of One Fortunate Night. The synopsis and exposition of One Fortunate Night, monk, is beneficial and fundamental to the holy life." This is what the young deva Candana said. Having said this, she disappeared right there.

287. Then the Venerable Lomasakaṅgiya, when that night had passed, having arranged his lodging and taking his bowl and robe, set out on tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī, at Jetavana, Anāthapiṇḍika's monastery, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Lomasakaṅgiya said this to the Blessed One -

"On one occasion, Venerable Sir, I was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then, Venerable Sir, a certain young deva, when the night was far advanced, illuminating the whole Banyan Park with his surpassing beauty, approached me; having approached, he stood to one side. Standing to one side, Venerable Sir, that young deva said this to me - 'Do you remember, monk, the synopsis and exposition of One Fortunate Night?' When this was said, Venerable Sir, I said this to that young deva - 'No, friend, I do not remember the synopsis and exposition of One Fortunate Night. But do you, friend, remember the synopsis and exposition of One Fortunate Night?" 'I too, monk, do not remember the synopsis and exposition of One Fortunate Night. But do you remember, monk, the verses of One Fortunate Night?" 'No, friend, I do not remember the verses of One Fortunate Night. But do you, friend, remember the verses of One Fortunate Night?" 'I remember, monk, the verses of One Fortunate Night.' 'But how do you remember, friend, the verses of One Fortunate Night?' On one occasion, monk, the Blessed One was dwelling among the Tāvatiṃsa devas at the root of the Coral Tree on the stone throne of Paṇḍukambala. There the Blessed One spoke the synopsis and exposition of One Fortunate Night to the Tāvatiṃsa devas -

"Let one not run back to the past... etc...

That indeed is one who has had an auspicious night, the peaceful sage declares."

"Thus, monk, I remember the verses of One Fortunate Night. Learn, monk, the synopsis and exposition of One Fortunate Night; master, monk, the synopsis and exposition of One Fortunate Night; remember, monk, the synopsis and exposition of One Fortunate Night. The synopsis and exposition of One Fortunate Night, monk, is beneficial and fundamental to the holy life." This is what that young deva said, Venerable Sir; having said this, she disappeared right there. It would be good, Venerable Sir, if the Blessed One would teach me the synopsis and exposition of One Fortunate Night."

288. "But do you know, monk, that young deva?" "No, Venerable Sir, I do not know that young deva." "That young deva, monk, is called Candana. Candana, monk, the young deva listens to the Teaching attentively, applying his mind, directing his whole mind, with eager ear. Then listen, monk, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Lomasakaṅgiya replied to the Blessed One. The Blessed One said this -

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army;

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

"And how, monk, does one follow after the past...etc... This, monk, is how one follows after the past. "And how, monk, does one not follow after the past...etc... This, monk, is how one does not follow after the past. "And how, monk, does one expect the future...etc... This, monk, is how one expects the future. "And how, monk, does one not expect the future...etc... This, monk, is how one does not expect the future. "And how, monk, is one drawn to present mind-objects...etc... This, monk, is how one is drawn to present mind-objects. "And how, monk, is one not drawn to present mind-objects...etc... This, monk, is how one is not drawn to present mind-objects.

"Let one not pursue the past, nor yearn for the future;

What is past is abandoned, and the future has not yet come.

"One who sees with insight the present phenomena, here and there;

One should cultivate that which is unshakeable and immovable, having understood it.

"One should be ardent in doing what needs to be done today; who knows if death will come tomorrow?

For there can be no bargaining with Death and his great army.

"One who dwells thus ardently, untiring day and night;

That indeed is one who has had an auspicious night, the peaceful sage declares."

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

The Discourse on Lomasakaṅgiya and a Single Excellent Night is concluded as the fourth.

5. The Shorter Discourse on the Analysis of Action

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

"Master Gotama, what is the cause, what is the reason why among human beings themselves, among those who have become human, there are seen those who are inferior and superior?" Indeed, Master Gotama, human beings are seen to be short-lived, and seen to be long-lived; seen to have many afflictions, and seen to have few afflictions; seen to be ugly, and seen to be beautiful; seen to be uninfluential, and seen to be influential; seen to have little wealth, and seen to have great wealth; seen to be of low families, and seen to be of high families; seen to be unwise, and seen to be wise. "Master Gotama, what is the cause, what is the reason why among human beings themselves, among those who have become human, there are seen those who are inferior and superior?"

"Young man, beings are owners of their actions, heirs of their actions, born of their actions, bound by their actions, have actions as their refuge. Action divides beings, that is - into inferior and superior states. I do not understand in detail the meaning of what Master Gotama has stated in brief without explaining the detailed meaning. It would be good if Master Gotama would teach me the Teaching in such a way that I could understand in detail the meaning of what Master Gotama has stated in brief without explaining the detailed meaning.

290. "Then listen, young man, attend carefully, I shall speak." "Yes, sir," the young man Subha Todeyyaputta replied to the Blessed One. The Blessed One said this -

"Here, young man, some woman or man destroys life, is cruel, bloody-handed, given to killing and slaying, merciless towards living beings. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, he is not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if he comes back to the human state, wherever he is reborn he is short-lived. This is the way, young man, that leads to a short life span, namely - being one who destroys life, is cruel, bloody-handed, given to killing and slaying, merciless towards living beings.

But here, young man, some woman or man, having abandoned the destruction of life, abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, dwells concerned for the welfare of all living beings. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he is long-lived. This is the way, young man, that leads to a long life span, namely - having abandoned the destruction of life, abstains from killing living beings; with rod laid down, with sword laid down, conscientious, compassionate, he dwells concerned for the welfare of all living beings.

291. "Here, young man, some woman or man is of a nature to harm beings with hand or clod of earth or stick or sword. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, he is not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if he comes back to the human state, wherever he is reborn he has many afflictions. This is the way, young man, that leads to many afflictions, namely - being of a nature to harm beings with hand or clod of earth or stick or sword.

But here, young man, some woman or man is of a nature not to harm beings with hand or clod of earth or stick or sword. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he has few afflictions. This is the way, young man, that leads to few afflictions, namely - being of a nature not to harm beings with hand or clod of earth or stick or sword.

292. "Here, young man, some woman or man is prone to anger and full of despair. Even when spoken to a little, they become annoyed, angry, are repelled, become stubborn, and show anger, hatred and displeasure. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, they are not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if they come back to the human state, wherever they are reborn they are ugly. This is the way, young man, that leads to ugliness, namely - being prone to anger and full of despair; even when spoken to a little, becoming annoyed, angry, being repelled, becoming stubborn, and showing anger, hatred and displeasure.

"But here, young man, some woman or man is not prone to anger and not full of despair; Even when spoken to much, they do not become annoyed, do not become angry, are not repelled, do not become stubborn, and do not show anger, hatred and displeasure. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he is good-looking. This is the way, young man, that leads to being good-looking, namely - not being prone to anger and not full of despair; Even when spoken to much, they do not become annoyed, do not become angry, are not repelled, do not become stubborn, and do not show anger, hatred and displeasure.

293. "Here, young man, some woman or man is envious; in regard to others' gain, honour, respect, esteem, homage and veneration, they become envious, resentful and harbour envy. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, they are not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if they come back to the human state, wherever they are reborn they have little influence. This is the way, young man, that leads to having little influence, namely - being envious; in regard to others' gain, honour, respect, esteem, homage and veneration, they become envious, resentful and harbour envy.

"But here, young man, some woman or man is not envious; He does not envy, resent, or harbour envy regarding others' gains, honour, respect, reverence, salutations and veneration. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he has great influence. This is the way, young man, that leads to having great influence, namely - not being envious; He does not envy, resent, or harbour envy regarding others' gains, honour, respect, reverence, salutations and veneration.

294. "Here, young man, some woman or man is not a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, they are not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if they come back to the human state, wherever they are reborn they have little wealth. This is the way, young man, that leads to having little wealth, namely - not being a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps.

But here, young man, some woman or man is a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he has great wealth. This is the way, young man, that leads to having great wealth, namely - being a giver to ascetics or brahmins of food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps.

295. "Here, young man, some woman or man is stubborn and arrogant - does not pay homage to those who should be paid homage to, does not rise up for those who deserve to be risen up for, does not offer a seat to those who deserve a seat, does not give way to those who deserve the way, does not honour those who should be honoured, does not respect those who should be respected, does not revere those who should be revered, does not venerate those who should be venerated. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, they are not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if they come back to the human state, wherever they are reborn they are of low family. This is the way, young man, that leads to being of low family, namely - being stubborn and arrogant; does not pay homage to those who should be paid homage to, does not rise up for those who deserve to be risen up for, does not offer a seat to those who deserve a seat, does not give way to those who deserve the way, does not honour those who should be honoured, does not respect those who should be respected, does not revere those who should be revered, does not venerate those who should be venerated.

But here, young man, some woman or man is not stubborn and not arrogant; pays homage to those who should be paid homage to, rises up for those who deserve to be risen up for, offers a seat to those who deserve a seat, gives way to those who deserve the way, honours those who should be honoured, respects those who should be respected, reveres those who should be revered, venerates those who should be venerated. With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he is of high family. This is the way, young man, that leads to being of high family, namely - is not stubborn and not arrogant; pays homage to those who should be paid homage to, rises up for those who deserve to be risen up for, offers a seat to those who deserve a seat, gives way to those who deserve the way, honours those who should be honoured, respects those who should be respected, reveres those who should be revered, venerates those who should be venerated.

296. "Here, young man, some woman or man, having approached an ascetic or brahmin, does not ask questions - 'Venerable Sir, what is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be pursued, what should not be pursued; 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?' With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. If with the breaking up of the body, after death, they are not reborn in a plane of misery, a bad destination, a lower realm, in hell, then if they come back to the human state, wherever they are reborn they are unwise. This is the way, young man, that leads to being unwise, namely - having approached an ascetic or brahmin, not asking questions - 'Venerable Sir, what is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be pursued, what should not be pursued; 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?'"

"But here, young man, some woman or man, having approached an ascetic or brahmin, asks questions - 'Venerable Sir, what is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be pursued, what should not be pursued; 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?' With that action thus accomplished and undertaken, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. If with the breaking up of the body, after death, he is not reborn in a good destination, in a heavenly world, then if he comes back to the human state, wherever he is reborn he is very wise. This is the way, young man, that leads to being very wise, namely - having approached an ascetic or brahmin, asks questions - 'Venerable Sir, what is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be pursued, what should not be pursued; 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?'"

297. "Thus, young man, the way that leads to a short life span brings about a short life, the way that leads to a long life span brings about a long life; the way that leads to many afflictions brings about many afflictions, the way that leads to few afflictions brings about few afflictions; the way that leads to ugliness brings about ugliness, the way that leads to beauty brings about beauty; the way that leads to little influence brings about little influence, the way that leads to great influence brings about great influence; the way that leads to little wealth brings about little wealth, the way that leads to great wealth brings about great wealth; the way that leads to low birth brings about low birth, the way that leads to high birth brings about high birth; the way that leads to little wisdom brings about little wisdom, the way that leads to great wisdom brings about great wisdom. Young man, beings are owners of their actions, heirs of their actions, born of their actions, bound by their actions, have actions as their refuge. Action divides beings, that is - into inferior and superior states."

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

The Lesser Discourse on the Analysis of Action is concluded, the fifth.

6. The Greater Discourse on the Analysis of Action

298. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Samiddhi was dwelling in a forest hut. Then the wanderer Potaliputta, while walking and wandering for exercise, approached the Venerable Samiddhi; having approached, he exchanged greetings with the Venerable Samiddhi. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Potaliputta said this to the Venerable Samiddhi - "I have heard this directly from the ascetic Gotama, directly I received it: 'Bodily action is void, verbal action is void, only mental action is true.' And there is that attainment wherein one who has attained it feels nothing." "Do not speak thus, friend Potaliputta, 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: 'Bodily action is void, verbal action is void, only mental action is true.' But there is, friend, that attainment wherein one who has attained it feels nothing." "How long have you been ordained, friend Samiddhi?" "Not long, friend! Three years." "Why should we now say anything to the elder monks, when even such a newly ordained monk thinks he must defend the Teacher? Friend Samiddhi, having performed an action with volition by body, speech, or mind, what does one feel?" "Friend Potaliputta, having performed an action with volition by body, speech, or mind, one feels suffering." Then the wanderer Potaliputta neither delighted in nor rejected the Venerable Samiddhi's words; without delighting in it or rejecting it, he rose from his seat and left.

299. Then the Venerable Samiddhi, soon after the wanderer Potaliputta had left, approached the Venerable Ānanda; having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Samiddhi reported to the Venerable Ānanda all of the conversation he had with the wanderer Potaliputta.

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

Then the Venerable Ānanda and the Venerable Samiddhi 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 reported to the Blessed One all of the conversation between the Venerable Samiddhi and the wanderer Potaliputta. When this was said, the Blessed One said this to the Venerable Ānanda - "I do not even recall seeing the wanderer Potaliputta, Ānanda, so how could there have been such a conversation? And this misguided person Samiddhi, Ānanda, has answered categorically a question that should have been answered after analysis." When this was said, the Venerable Udāyī said this to the Blessed One - "But if, Venerable Sir, what was said by the Venerable Samiddhi was with reference to this - 'Whatever is felt is included in suffering.'"

300. Then the Blessed One addressed the Venerable Ānanda: "Do you see, Ānanda, the mental aberration of this misguided person Udāyi? I knew, Ānanda - 'Just now this misguided person Udāyi, in emerging, will emerge unwisely.' From the very beginning, Ānanda, the wanderer Potaliputta asked about three feelings. If, Ānanda, this misguided person Samiddhi, when asked thus by the wanderer Potaliputta, were to answer thus: 'Friend Potaliputta, having performed an action with volition by body, speech, or mind that is to be felt as pleasant, one feels pleasure; Friend Potaliputta, having performed an action with volition by body, speech, or mind that is to be felt as painful, one feels pain; Friend Potaliputta, having performed an action with volition by body, speech, or mind that is to be felt as neither-painful-nor-pleasant, one feels neither-pain-nor-pleasure.' Answering thus, Ānanda, the misguided person Samiddhi would answer the wanderer Potaliputta correctly. But, Ānanda, who are these foolish and incompetent wanderers of other sects to understand the Truth Finder's Great Analysis of Action? If you would listen, Ānanda, to the Truth Finder explaining the Great Analysis of Action."

"This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to explain the Great Analysis of Action. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this -

"Ānanda, these four individuals exist and are found in the world. Which four? Here, Ānanda, a certain individual is 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. With the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.

Here too, Ānanda, a certain individual is 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. With the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world.

Here, Ānanda, a certain individual abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view. With the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world.

Here too, Ānanda, a certain individual abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view. With the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.

301. "Here, Ānanda, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, 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 that person - who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill will, is of wrong view, and sees that with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. He speaks thus: 'Indeed, sirs, there are evil actions, there is a result of misconduct. I saw a person here who destroyed life, took what was not given...etc... of wrong view, and with the breaking up of the body, after death, I see him reborn in a plane of misery, a bad destination, a lower realm, in hell.' He speaks thus: 'Indeed, sirs, whoever destroys life, takes what is not given...etc... is of wrong view, all of them with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell. Those who know thus know rightly; those who know otherwise, their knowledge is wrong.' Thus, whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false.'"

"Here too, Ānanda, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, 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 that person - here who destroys life, takes what is not given...etc... of wrong view, and with the breaking up of the body, after death, he sees him reborn in a good destination, in a heavenly world. He speaks thus: 'Indeed, sirs, there are no evil actions, there is no result of misconduct. I saw a person - here who destroys life, takes what is not given...etc... of wrong view, and with the breaking up of the body, after death, I see him reborn in a good destination, in a heavenly world.' He speaks thus: 'Indeed, sirs, whoever destroys life, takes what is not given...etc... is of wrong view, all of them with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Those who know thus know rightly; those who know otherwise, their knowledge is wrong.' Thus, whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false.'"

"Here, Ānanda, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, 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 that person - who abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, is of right view, and sees that with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. He speaks thus: 'Indeed, sirs, there are good actions, there is a result of good conduct. I saw a person - who abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, and with the breaking up of the body, after death, I see him reborn in a good destination, in a heavenly world.' He speaks thus: 'Indeed, sirs, whoever abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, all of them with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Those who know thus know rightly; those who know otherwise, their knowledge is wrong.' Thus, whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false.'"

"Here too, Ānanda, some ascetic or brahmin, through ardor, striving, pursuit, diligence, and right attention, 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 that person - who abstains from the destruction of life... etc... is of right view, and sees that with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. He speaks thus: 'Indeed, sirs, there are no good actions, there is no result of good conduct. I saw a person - who abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, and with the breaking up of the body, after death, I see him reborn in a plane of misery, a bad destination, a lower realm, in hell.' He speaks thus: 'Indeed, sirs, whoever abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, all of them with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell. Those who know thus know rightly; those who know otherwise, their knowledge is wrong.' Thus, whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false.'"

302. "There, Ānanda, when an ascetic or brahmin says: 'Indeed, sirs, there are evil actions, there is a result of misconduct' - this I accept from him; When he says thus - 'I saw a person - here who destroys life, takes what is not given...etc... is of wrong view, and with the breaking up of the body, after death, I see him reborn in a plane of misery, a bad destination, a lower realm, in hell' - this too I accept from him; But when he says thus - 'Indeed, sirs, whoever destroys life, takes what is not given...etc... is of wrong view, all of them with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell' - this I do not accept from him; When he says thus - 'Those who know thus know rightly; those who know otherwise, their knowledge is wrong' - this too I do not accept from him; When whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false' - this too I do not accept from him. What is the reason for this? Because, Ānanda, the Truth Finder's knowledge of the great analysis of action is otherwise.

"There, Ānanda, when an ascetic or brahmin says: 'Indeed, sirs, there are no evil actions, there is no result of misconduct' - this I do not accept from him; But when he says thus - 'I saw a person - here who destroys life, takes what is not given...etc... of wrong view, and with the breaking up of the body, after death, I see him reborn in a good destination, in a heavenly world' - this I accept from him; But when he says thus - 'Indeed, sirs, whoever destroys life, takes what is not given...etc... is of wrong view, all of them with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world' - this I do not accept from him; When he says thus - 'Those who know thus know rightly; those who know otherwise, their knowledge is wrong' - this too I do not accept from him; When whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false' - this too I do not accept from him. What is the reason for this? Because, Ānanda, the Truth Finder's knowledge of the great analysis of action is otherwise.

"There, Ānanda, when an ascetic or brahmin says: 'Indeed, sirs, there are good actions, there is a result of good conduct' - this I accept from him; When he says thus - 'I saw a person - who abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, and with the breaking up of the body, after death, I see him reborn in a good destination, in a heavenly world' - this too I accept from him; But when he says thus - 'Indeed, sirs, whoever abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, all of them with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world' - this I do not accept from him; When he says thus - 'Those who know thus know rightly; those who know otherwise, their knowledge is wrong' - this too I do not accept from him; When whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false' - this too I do not accept from him. What is the reason for this? Because, Ānanda, the Truth Finder's knowledge of the great analysis of action is otherwise.

"There, Ānanda, when an ascetic or brahmin says: 'Indeed, sirs, there are no good actions, there is no result of good conduct' - this I do not accept from him; But when he says thus - 'I saw a person - who abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, and with the breaking up of the body, after death, I see him reborn in a plane of misery, a bad destination, a lower realm, in hell' - this I accept from him; But when he says thus - 'Indeed, sirs, whoever abstains from the destruction of life, abstains from taking what is not given... etc... is of right view, all of them with the breaking up of the body, after death, are reborn in a plane of misery, a bad destination, a lower realm, in hell' - this I do not accept from him; But when he says thus - 'Those who know thus know rightly; those who know otherwise, their knowledge is wrong' - this too I do not accept from him; When whatever he has known himself, seen himself, understood himself, that alone he firmly grasps and adheres to, declaring - 'This alone is true, everything else is false' - this too I do not accept from him. What is the reason for this? Because, Ānanda, the Truth Finder's knowledge of the great analysis of action is otherwise.

303. "Here, Ānanda, when an individual who destroys life, takes what is not given...etc... is of 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, either he had previously done an evil action to be experienced as painful, or later he had done an evil action to be experienced as painful, or at the time of death he had acquired and undertaken wrong view. Because of that, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. And because he here destroys life, takes what is not given...etc... is of wrong view, he experiences the result in this very life or in the next rebirth or in some subsequent period.

"Here, Ānanda, when an individual who destroys life, takes what is not given...etc... is of wrong view, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world, either he had previously done a good action to be experienced as pleasant, or later he had done a good action to be experienced as pleasant, or at the time of death he had acquired and undertaken right view. Because of that, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. And because he here destroys life, takes what is not given...etc... is of wrong view, he experiences the result in this very life or in the next rebirth or in some subsequent period.

"Here, Ānanda, when an individual who abstains from the destruction of life, abstains from taking what is not given...etc... is of right view, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world, either he had previously done a good action to be experienced as pleasant, or later he had done a good action to be experienced as pleasant, or at the time of death he had acquired and undertaken right view. Because of that, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. And because he here abstains from the destruction of life, abstains from taking what is not given...etc... is of right view, he experiences the result in this very life or in the next rebirth or in some subsequent period.

"Here, Ānanda, when an individual who abstains from the destruction of life, abstains from taking what is not given...etc... is of right 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, either he had previously done an evil action to be experienced as painful, or later he had done an evil action to be experienced as painful, or at the time of death he had acquired and undertaken wrong view. Because of that, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. And because he here abstains from the destruction of life, abstains from taking what is not given...etc... is of right view, he experiences the result in this very life or in the next rebirth or in some subsequent period.

"Thus, Ānanda, there is action that is incapable and appears incapable, there is action that is incapable but appears capable, there is action that is both capable and appears capable, there is action that is capable but appears incapable."

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

The Greater Discourse on the Analysis of Action is concluded as the sixth.

7. The Discourse on the Analysis of the Six Sense Bases

304. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the analysis of the six sense bases. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"The six internal sense bases should be understood, the six external sense bases should be understood, the six classes of consciousness should be understood, the six classes of contact should be understood, the eighteen mental examinations should be understood, the thirty-six positions of beings should be understood, therein depending on this, abandon that, the three establishments of mindfulness that the noble one cultivates, cultivating which the teacher is worthy to instruct a group - this is called the unsurpassed charioteer of persons to be tamed." This is the synopsis of the analysis of the six sense bases.

305. "'The six internal sense bases should be understood' - so it was said. And what was the reason for saying this? 'The eye-base, ear-base, nose-base, tongue-base, body-base, mind-base - the six internal sense bases should be understood' - when this was said, it was said with reference to this.

"'The six external sense bases should be understood' - so it was said. And what was the reason for saying this? form-base, sound-base, odour-base, taste-base, tactile-base, mind-object-base - "the six external sense bases should be understood" - when this was said, it was said with reference to this.

"'The six classes of consciousness should be understood'" - so it was said. And what was the reason for saying this? 'Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness - the six classes of consciousness should be understood' - when this was said, it was said with reference to this.

"'The six classes of contact should be understood'" - so it was said. And what was the reason for saying this? 'Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact - the six classes of contact should be understood' - when this was said, it was said with reference to this.

"'The eighteen mental examinations should be understood'" - so it was said. And what was the reason for saying this? 'When seeing a form with the eye, one mentally explores that form which is a basis for joy, one mentally explores that form which is a basis for displeasure, one mentally explores that form which is a basis for equanimity. 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, one mentally explores that mental phenomenon which is a basis for displeasure, one mentally explores that mental phenomenon which is a basis for equanimity. Thus the six mental explorations of joy, the six mental explorations of displeasure, the six mental explorations of equanimity - these eighteen mental examinations should be understood' - when this was said, it was said with reference to this.

306. "The thirty-six positions of beings should be understood" - so it was said. And what was the reason for saying this? Six kinds of joy based on the household life, six kinds of joy based on renunciation, six kinds of displeasure based on the household life, six kinds of displeasure based on renunciation, six kinds of equanimity based on the household life, six kinds of equanimity based on renunciation. Therein, what are the six kinds of joy based on the household life? When one sees the obtaining of forms cognizable by the eye that are wished for, desired, agreeable, delightful, connected with worldly material things, or when one recalls what was formerly obtained, past, ceased, and changed, joy arises. Such joy as this is called joy based on the household life. Of sounds cognizable by the ear... of odours cognizable by the nose... of tastes cognizable by the tongue... of tactile objects cognizable by the body... of mind-objects cognizable by the mind that are wished for, desired, agreeable... etc... joy. Such joy as this is called joy based on the household life. These are the six kinds of joy based on the household life.

Therein, what are the six kinds of joy based on renunciation? Having known the impermanence of forms, their change, fading away and cessation, 'both forms of the past and all these present forms are impermanent, suffering and subject to change' - joy arises in one who sees this as it really is with right wisdom. Such joy as this is called joy based on renunciation. Of sounds... Of odours... Of tastes... Of tactile objects... Having known the impermanence of mental phenomena, their change, fading away and cessation, 'both mental phenomena of the past and all these present mental phenomena are impermanent, suffering and subject to change' - joy arises in one who sees this as it really is with right wisdom. Such joy as this is called joy based on renunciation. These are the six kinds of joy based on renunciation.

307. Therein, what are the six kinds of displeasure based on the household life? Of forms cognizable by the eye... etc... of sounds cognizable by the ear... of odours cognizable by the nose... of tastes cognizable by the tongue... of tactile objects cognizable by the body... When one sees the non-obtaining of mind-objects cognizable by the mind that are wished for, desired, agreeable, delightful, connected with worldly material things, or when one recalls what was formerly not obtained, past, ceased, and changed, displeasure arises. Such displeasure as this is called displeasure based on the household life. These are the six kinds of displeasure based on the household life.

Therein, what are the six kinds of displeasure based on renunciation? Having known the impermanence of forms, their change, fading away and cessation, having seen thus as it really is with right wisdom 'both forms of the past and all these present forms are impermanent, suffering and subject to change', one establishes a longing for the unsurpassed liberations - 'When shall I enter and dwell in that base which the noble ones now enter and dwell in?' When one establishes a longing for the unsurpassed liberations, displeasure arises with that longing as condition. Such displeasure as this is called displeasure based on renunciation. Of sounds... etc... Of odours... Of tastes... Of tactile objects... Having known the impermanence of mental phenomena, their change, fading away and cessation, having seen thus as it really is with right wisdom 'both mental phenomena of the past and all these present mental phenomena are impermanent, suffering and subject to change', one establishes a longing for the unsurpassed liberations - 'When shall I enter and dwell in that base which the noble ones now enter and dwell in?' When one establishes a longing for the unsurpassed liberations, displeasure arises with that longing as condition. Such displeasure as this is called displeasure based on renunciation. These are the six kinds of displeasure based on renunciation.

308. Therein, what are the six kinds of equanimity based on the household life? When seeing a form with the eye, equanimity arises in a foolish, confused worldling who has not conquered limitations, who has not conquered results, who does not see danger, who is unlearned, an ordinary person. Such equanimity as this does not transcend form. Therefore this equanimity is called 'based on the household life'. 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, equanimity arises in a foolish, confused worldling who has not conquered limitations, who has not conquered results, who does not see danger, who is unlearned, an ordinary person. Such equanimity as this does not transcend the mental phenomenon. Therefore this equanimity is called 'based on the household life'. These are the six kinds of equanimity based on the household life.

Therein, what are the six kinds of equanimity based on renunciation? Having known the impermanence of forms, their change, fading away and cessation, 'both forms of the past and all these present forms are impermanent, suffering and subject to change' - equanimity arises in one who sees this as it really is with right wisdom. Such equanimity as this transcends form. Therefore this equanimity is called 'based on renunciation'. Of sounds... Of odours... Of tastes... Of tactile objects... Having known the impermanence of mental phenomena, their change, fading away and cessation, 'both mental phenomena of the past and all these present mental phenomena are impermanent, suffering and subject to change' - equanimity arises in one who sees this as it really is with right wisdom. Such equanimity as this transcends the mental phenomenon. Therefore this equanimity is called 'based on renunciation'. These are the six kinds of equanimity based on renunciation. "The thirty-six positions of beings should be understood" - when this was said, it was said with reference to this.

309. "'Therein depending on this, abandon that'" - so it was said; And what was the reason for saying this? Therein, bhikkhus, depending on and by means of the six kinds of joy based on renunciation, abandon and transcend the six kinds of joy based on the household life. Thus there comes to be their abandoning, thus there comes to be their transcendence.

Therein, bhikkhus, depending on and by means of the six kinds of displeasure based on renunciation, abandon and transcend the six kinds of displeasure based on the household life. Thus there comes to be their abandoning, thus there comes to be their transcendence.

"Therein, monks, depending on and relying upon the six kinds of equanimity based on renunciation, abandon and transcend the six kinds of equanimity based on the household life. Thus there comes to be the abandoning of these, thus there comes to be the transcendence of these.

Therein, bhikkhus, depending on and by means of the six kinds of joy based on renunciation, abandon and transcend the six kinds of displeasure based on renunciation. Thus there comes to be their abandoning, thus there comes to be their transcendence.

Therein, bhikkhus, depending on and by means of the six kinds of equanimity based on renunciation, abandon and transcend the six kinds of joy based on renunciation. Thus there comes to be their abandoning, thus there comes to be their transcendence.

310. "Monks, there is equanimity based on diversity, dependent on diversity, and there is equanimity based on unity, dependent on unity. And what, monks, is equanimity based on diversity, dependent on diversity? There is, monks, equanimity regarding forms, sounds, odours, tastes, tactile objects - this, monks, is equanimity based on diversity, dependent on diversity. And what, monks, is equanimity based on unity, dependent on unity? There is, monks, equanimity dependent on the base of infinite space, dependent on the base of infinite consciousness, dependent on the base of nothingness, dependent on the base of neither-perception-nor-non-perception - this, monks, is equanimity based on unity, dependent on unity.

"Therein, monks, depending on and relying upon that equanimity based on unity, dependent on unity, abandon and transcend that equanimity based on diversity, dependent on diversity. Thus there comes to be the abandoning of this, thus there comes to be the transcendence of this.

"Monks, depending on and relying upon non-identification, abandon and transcend that equanimity based on unity, dependent on unity. Thus there comes to be the abandoning of this, thus there comes to be the transcendence of this. 'Therein depending on this, abandon that' - when this was said, it was said with reference to this.

311. "The three establishments of mindfulness that the noble one cultivates, cultivating which the teacher is worthy to instruct a group" - so it was said; And what was the reason for saying this? Here, monks, the teacher teaches the Teaching to his disciples out of compassion, seeking their welfare, out of tender concern - 'This is for your welfare, this is for your happiness.' His disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction. Therein, monks, the Truth Finder is not displeased, does not experience displeasure, and dwells uncorrupted, mindful and clearly comprehending. This, monks, is the first establishment of mindfulness that the noble one cultivates, cultivating which the teacher is worthy to instruct a group.

"And furthermore, monks, the teacher teaches the Teaching to his disciples out of compassion, seeking their welfare, out of tender concern - 'This is for your welfare, this is for your happiness.' Some of his disciples do not want to listen, do not lend ear, do not establish their minds on knowledge, and they conduct themselves contrary to the teacher's instruction; some disciples want to listen, lend ear, establish their minds on knowledge, and do not conduct themselves contrary to the teacher's instruction. Therein, monks, the Truth Finder is not displeased, does not experience displeasure; and is not pleased, does not experience pleasure. Both displeasure and pleasure - having avoided both of these, he dwells equanimous, mindful and clearly comprehending. This, monks, is called the second establishment of mindfulness that the noble one cultivates, cultivating which the teacher is worthy to instruct a group.

"And furthermore, monks, the teacher teaches the Teaching to his disciples out of compassion, seeking their welfare, out of tender concern - 'This is for your welfare, this is for your happiness.' His disciples want to listen, lend ear, establish their minds on knowledge, and do not conduct themselves contrary to the teacher's instruction. Therein, monks, the Truth Finder is pleased, experiences pleasure, and dwells uncorrupted, mindful and clearly comprehending. This, monks, is called the third establishment of mindfulness that the noble one cultivates, cultivating which the teacher is worthy to instruct a group. "The three establishments of mindfulness that the noble one cultivates, cultivating which the teacher is worthy to instruct a group" - when this was said, it was said with reference to this.

312. "He is called the unsurpassed charioteer of persons to be tamed" - so it was said. And what was the reason for saying this? Monks, when guided by an elephant trainer, a trained elephant runs in only one direction - to the east, or to the west, or to the north, or to the south. Monks, when guided by a horse trainer, a trained horse runs in only one direction - to the east, or to the west, or to the north, or to the south. Monks, when guided by a cattle trainer, a trained bull runs in only one direction - to the east, or to the west, or to the north, or to the south. But monks, when guided by the Truth Finder, the Arahant, the Perfectly Enlightened One, a person to be tamed runs in eight directions. One who has form sees forms - this is the first direction; one who perceives the formless internally sees forms externally - this is the second direction; one is disposed only to the beautiful - this is the third direction; 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 direction; 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 direction; 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 direction; 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 direction; 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 direction. Monks, when guided by the Truth Finder, the Arahant, the Perfectly Enlightened One, a person to be tamed runs in these eight directions. "He is called the unsurpassed charioteer of persons to be tamed" - When this was said, it was said with reference to this."

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

The Analysis of the Six Sense Bases Discourse is concluded as the seventh.

8. The Discourse on the Analysis of a Summary

313. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the synopsis and analysis. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. "Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

314. Then, soon after the Blessed One had left, this occurred to those monks - "Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?" Then it occurred to those monks: "The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks; and the Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter."

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

"Friend Kaccāna, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future.' Friend Kaccāna, soon after the Blessed One had left, this occurred to us - 'The Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?" "Friend Kaccāna, this occurred to us - 'The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter' - Let the Venerable Mahākaccāna explain it."

315. "Friends, suppose a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by the root and trunk of a great standing tree possessing heartwood, and think that heartwood should be sought among its branches and leaves; such is the case with you venerable ones who, though face to face with the Teacher, think that you should ask us about this matter, having passed over the Blessed One. Friends, that Blessed One knows what is to be known, sees what is to be seen, he has become vision, become knowledge, become the Teaching, become Brahmā, he is the proclaimer, the expounder, the bringer of meaning, the giver of the Deathless, the lord of the Teaching, the Truth Finder. That was the time when you should have asked the Blessed One about this matter; As the Blessed One would have explained it to you, so you should have remembered it." "Indeed, friend Kaccāna, the Blessed One knows what is to be known, sees what is to be seen, he has become vision, become knowledge, become the Teaching, become Brahmā, he is the proclaimer, the expounder, the bringer of meaning, the giver of the Deathless, the lord of the Teaching, the Truth Finder. That was the time when we should have asked the Blessed One about this matter; As the Blessed One would have explained it to us, so we should have remembered it. But the Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let the Venerable Mahākaccāna explain it without finding it troublesome." "Then listen, friends, attend carefully; I shall speak." "Yes, friend," those monks replied to the Venerable Mahākaccāna. The Venerable Mahākaccāna said this:

"Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - "Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future." Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning thus:

316. "And how, friend, is consciousness said to be externally scattered and diffused? Here, friend, when a monk sees a form with the eye, his consciousness follows after the sign of form, is tied to the gratification in the sign of form, is bound by the shackle of gratification in the sign of form, is fettered by the fetter of gratification in the sign of form - this is said to be consciousness externally scattered and diffused. 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, his consciousness follows after the sign of the mental phenomenon; is tied to the gratification in the sign of the mental phenomenon, is bound by the shackle of gratification in the sign of the mental phenomenon, is fettered by the fetter of gratification in the sign of the mental phenomenon - this is said to be consciousness externally scattered and diffused. This, friend, is how consciousness is said to be externally scattered and diffused.

317. "And how, friend, is consciousness said to be externally not scattered and not diffused? Here, friend, when a monk sees a form with the eye, his consciousness does not follow after the sign of form, is not tied to the gratification in the sign of form, is not bound by the shackle of gratification in the sign of form, is not fettered by the fetter of gratification in the sign of form - this is said to be consciousness externally not scattered and not diffused. 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, his consciousness does not follow after the sign of the mental phenomenon, is not tied to the gratification in the sign of the mental phenomenon, is not bound by the shackle of gratification in the sign of the mental phenomenon, is not fettered by the fetter of gratification in the sign of the mental phenomenon - this is said to be consciousness externally not scattered and not diffused. This, friend, is how consciousness is said to be externally not scattered and not diffused.

318. "And how, friend, is it called 'internally stable'? 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. When his consciousness follows after the rapture and happiness born of seclusion, is tied to the gratification of rapture and happiness born of seclusion, is shackled by the gratification of rapture and happiness born of seclusion, is fettered and bound by the gratification of rapture and happiness born of seclusion, then his mind is called 'internally stable'.

"And furthermore, friend, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. When his consciousness follows after the rapture and happiness born of concentration, is tied to the gratification of rapture and happiness born of concentration, is shackled by the gratification of rapture and happiness born of concentration, is fettered and bound by the gratification of rapture and happiness born of concentration, then his mind is called 'internally stable'.

"And furthermore, friend, with the fading away of rapture, a monk dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. When his consciousness follows after equanimity, is tied to the gratification of happiness with equanimity, is shackled by the gratification of happiness with equanimity, is fettered and bound by the gratification of happiness with equanimity, then his mind is called 'internally stable'.

"And furthermore, friend, 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. When his consciousness follows after neither-painful-nor-pleasant feeling, is tied to the gratification of neither-painful-nor-pleasant feeling, is shackled by the gratification of neither-painful-nor-pleasant feeling, is fettered and bound by the gratification of neither-painful-nor-pleasant feeling, then his mind is called 'internally stable'. This, friend, is how it is called 'internally stable'.

319. "And how, friend, is it called 'internally unstable'? Here, friend, a monk, quite secluded from sensual pleasures, secluded from unwholesome states... etc... enters and dwells in the first meditative absorption. When his consciousness does not follow after the rapture and happiness born of seclusion, is not tied to the gratification of rapture and happiness born of seclusion, is not shackled by the gratification of rapture and happiness born of seclusion, is not fettered and bound by the gratification of rapture and happiness born of seclusion, then his mind is called 'internally unstable'.

"And furthermore, friend, with the subsiding of thought and examination... etc... enters and dwells in the second meditative absorption. When his consciousness does not follow after the rapture and happiness born of concentration, is not tied to the gratification of rapture and happiness born of concentration, is not shackled by the gratification of rapture and happiness born of concentration, is not fettered and bound by the gratification of rapture and happiness born of concentration, then his mind is called 'internally unstable'.

"And furthermore, friend, with the fading away of rapture... etc... enters and dwells in the third meditative absorption. When his consciousness does not follow after equanimity, is not tied to the gratification of happiness with equanimity, is not shackled by the gratification of happiness with equanimity, is not fettered and bound by the gratification of happiness with equanimity, then his mind is called 'internally unstable'.

"And furthermore, friend, 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. When his consciousness does not follow after neither-painful-nor-pleasant feeling, is not tied to the gratification of neither-painful-nor-pleasant feeling, is not shackled by the gratification of neither-painful-nor-pleasant feeling, is not fettered and bound by the gratification of neither-painful-nor-pleasant feeling, then his mind is called 'internally unstable'. This, friend, is how it is called 'internally unstable'.

320. "And how, friends, is there agitation without clinging? Here, friends, an unlearned worldling who does not see the noble ones, is unskilled in the Teaching of the noble ones, undisciplined in the Teaching of the noble ones, who does not see superior persons, is unskilled in the Teaching of superior persons, undisciplined in the Teaching of superior persons, regards form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and becomes otherwise. With the change and becoming otherwise of that form, his consciousness becomes preoccupied with the change of form. From the arising of agitation born of preoccupation with the change of form, states arise that obsess his mind and persist. Due to the obsession of his mind, he becomes frightened, distressed, and dependent, and he becomes agitated without clinging. Feeling...etc... perception... formations... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, his consciousness becomes preoccupied with the change of consciousness. From the arising of agitation born of preoccupation with the change of consciousness, states arise that obsess his mind and persist. Due to the obsession of his mind, he becomes frightened, distressed, and dependent, and he becomes agitated without clinging. This, friends, is how there is agitation without clinging.

321. "And how, friends, is there non-agitation without clinging? Here, friends, the learned noble disciple who has seen the noble ones and is skilled in the noble Teaching, well disciplined in the noble Teaching, who has seen superior persons and is skilled in the Teaching of superior persons, well disciplined in the Teaching of superior persons, does not regard form as self, or self as possessing form, or form as in self, or self as in form. That form of his changes and becomes otherwise. With the change and becoming otherwise of that form, his consciousness does not become preoccupied with the change of form. From the arising of agitation born of preoccupation with the change of form, states do not arise that obsess his mind and persist. Due to the non-obsession of mind, he is neither frightened nor vexed nor yearning, and without clinging he does not become agitated. not feeling... not perception... not formations... does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, his consciousness does not become preoccupied with the change of consciousness. From the arising of agitation born of preoccupation with the change of consciousness, states do not arise that obsess his mind and persist. Due to the non-obsession of mind, he is neither frightened nor vexed nor yearning, and without clinging he does not become agitated. This, friends, is how there is non-agitation without clinging.

"Friends, the Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future.' Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning thus: If you wish, venerable ones, you may approach the Blessed One and question him about this matter; As the Blessed One explains it to you, so you should remember it."

322. Then those monks, having delighted in and approved of the Venerable Mahākaccāna's words, rose from their seats and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -

"Venerable Sir, the Blessed One gave us this synopsis in brief and, without explaining the meaning in detail, rose from his seat and entered his dwelling - 'Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. "Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future."

Then, Venerable Sir, soon after the Blessed One had left, this occurred to us - 'The Blessed One has given us this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Monks, a monk should examine things in such a way that while examining, his consciousness is not distracted and scattered externally, and internally not settled, and without clinging he would not be agitated. Monks, when consciousness is not distracted and scattered externally, and internally there is no maintenance through clinging, then being unagitated, there is no origination of suffering through birth, aging and death in the future.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?' Then, Venerable Sir, this occurred to us: 'The Venerable Mahākaccāna is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Mahākaccāna is capable of explaining in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Let us approach the Venerable Mahākaccāna; having approached, let us ask the Venerable Mahākaccāna about this matter.'

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

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

The Discourse on the Analysis of a Summary, the eighth, is concluded.

9. The Discourse on the Analysis of Non-Conflict

323. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the analysis of non-conflict. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"One should not pursue sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial, nor should one pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial. These, monks, are both extremes not approaching which the middle way was awakened to by the Truth Finder, which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna. One should know both praise and disparagement; having known praise and disparagement, one should neither praise nor disparage, but should only teach the Teaching. One should know how to judge what is pleasant; having known how to judge what is pleasant, one should pursue pleasure internally. One should not speak maliciously in private, nor speak harshly face to face. One should speak unhurriedly, not hurriedly. One should not insist on local language, nor override normal usage - this is the synopsis of the Analysis of Non-conflict.

324. "One should not pursue sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial, nor should one pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial" - so it was said; And what was the reason for saying this? The pursuit of happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. The non-pursuit of happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. The pursuit of self-mortification, which is painful, ignoble, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. The non-pursuit of self-mortification, which is painful, ignoble, and unbeneficial, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. "One should not pursue sensual happiness, which is low, vulgar, worldly, ignoble, and unbeneficial, nor should one pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial" - when this was said, it was said with reference to this.

325. "'These are both extremes not approaching which the middle way was awakened to by the Truth Finder, which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna' - so it was said. And what was the reason for saying this? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 'These are both extremes not approaching which the middle way was awakened to by the Truth Finder, which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna' - when this was said, it was said with reference to this.

326. "One should know both praise and disparagement; having known praise and disparagement, one should neither praise nor disparage, but should only teach the Teaching" - so it was said. And what was the reason for saying this? And how, monks, is there praise and disparagement, but no teaching of the Teaching? 'All those who pursue happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, are with suffering, with harm, with distress, with fever, and are practising wrongly' - speaking thus, some disparage others.

'All those who have not abandoned the fetter of existence, are with suffering, with harm, with distress, with fever, and are practising wrongly' - speaking thus, some disparage others.

'All those who have abandoned the fetter of existence, are without suffering, without harm, without distress, without fever, and are practising rightly' - speaking thus, some praise others. This, monks, is how there is praise and disparagement, but no teaching of the Teaching.

327. "And how, monks, is there neither extolling nor disparaging, but only the teaching of the Teaching? 'All those who pursue happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, are with suffering, with harm, with distress, with fever, and are practising wrongly' - one does not speak thus. 'But this pursuit is a state that is painful, harmful, distressing, and feverish; this is the wrong way' - speaking thus, one teaches only the Teaching.

'All those who do not pursue happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, are without suffering, without harm, without distress, without fever, and are practising rightly' - one does not speak thus. 'But this non-pursuit is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way' - speaking thus, one teaches only the Teaching.

'All those who pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial, are with suffering, with harm, with distress, with fever, and are practising wrongly' - one does not speak thus. 'But this pursuit is a state that is painful, harmful, distressing, and feverish; this is the wrong way' - speaking thus, one teaches only the Teaching.

'All those who do not pursue the practice of self-mortification, which is painful, ignoble, and unbeneficial, are without suffering, without harm, without distress, without fever, and are practising rightly' - one does not speak thus. 'But this non-pursuit is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way' - speaking thus, one teaches only the Teaching.

'All those who have not abandoned the fetter of existence, are with suffering, with harm, with distress, with fever, and are practising wrongly' - one does not speak thus. 'When the fetter of existence is not abandoned, existence too is not abandoned' - speaking thus, one teaches only the Teaching.

'All those who have abandoned the fetter of existence, are without suffering, without harm, without distress, without fever, and are practising rightly' - one does not speak thus. 'When the fetter of existence is abandoned, existence too is abandoned' - speaking thus, one teaches only the Teaching. This, monks, is how there is neither praise nor disparagement, but only the teaching of the Teaching. 'One should know both praise and disparagement; having known praise and disparagement, one should neither praise nor disparage, but should only teach the Teaching" - when this was said, it was said with reference to this.

328. "'One should know how to judge what is pleasant; having known how to judge what is pleasant, one should pursue pleasure internally' - so it was said. And what was the reason for saying this? There are, monks, these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, monks, are the five cords of sensual pleasure. Whatever pleasure and joy, monks, arise dependent on these five cords of sensual pleasure, this is called sensual happiness, filthy happiness, worldling's happiness, ignoble happiness. 'It should not be pursued, not be developed, not be cultivated, this pleasure should be feared' - I say. Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity... etc... third meditative absorption... enters and dwells in the fourth meditative absorption. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of enlightenment. 'It should be pursued, developed, cultivated, this pleasure should not be feared' - I say. 'One should know how to judge what is pleasant; having known how to judge what is pleasant, one should pursue pleasure internally' - when this was said, it was said with reference to this.

329. "'One should not speak maliciously in private, nor speak harshly face to face' - so it was said. And what was the reason for saying this? Therein, monks, if one knows private speech to be untrue, not actual, unbeneficial, and possible, one should not speak that private speech. Also, if one knows private speech to be true, actual, but unbeneficial, one should train oneself not to speak it. But if one knows private speech to be true, actual, and beneficial, there one should know the right time for speaking that private speech. Therein, monks, if one knows harsh speech face to face to be untrue, not actual, unbeneficial, and possible, one should not speak that harsh speech face to face. Also, if one knows harsh speech face to face to be true, actual, but unbeneficial, one should train oneself not to speak it. But if one knows harsh speech face to face to be true, actual, and beneficial, there one should know the right time for speaking that harsh speech face to face. 'One should not speak maliciously in private, nor speak harshly face to face' - when this was said, it was said with reference to this.

330. "'One should speak unhurriedly, not hurriedly' - so it was said. And what was the reason for saying this? There, monks, for one who speaks hurriedly, the body becomes tired, the mind becomes disturbed, the voice becomes strained, the throat becomes sore, and the speech of one who speaks hurriedly is unclear and incomprehensible. There, monks, for one who speaks unhurriedly, the body does not become tired, the mind does not become disturbed, the voice does not become strained, the throat does not become sore, and the speech of one who speaks unhurriedly is clear and comprehensible. 'One should speak unhurriedly, not hurriedly' - when this was said, it was said with reference to this.

331. 'One should not insist on local language, nor override normal usage' - so it was said. And what was the reason for saying this? And how, monks, is there insistence on local language and overriding of normal usage? Here, monks, in different localities they perceive the same thing as 'pātī', or they perceive it as 'patta', or they perceive it as 'vitta', or they perceive it as 'sarāva', or they perceive it as 'dhāropa', or they perceive it as 'poṇa', or they perceive it as 'pisīlava'. Thus, however they perceive it in various localities, one firmly grasps and adheres to it, insisting - 'This alone is true, everything else is false.' This, monks, is how there is insistence on local language and overriding of normal usage.

332. "And how, monks, is there non-insistence on local language and non-overriding of normal usage? Here, monks, in different localities they perceive the same thing as 'pātī', or they perceive it as 'patta', or they perceive it as 'vitta', or they perceive it as 'sarāva', or they perceive it as 'dhāropa', or they perceive it as 'poṇa', or they perceive it as 'pisīlava'. Thus, however they perceive it in various localities, one uses the expression without grasping, thinking 'It seems the venerable ones are referring to this.' This, monks, is how there is non-insistence on local language and non-overriding of normal usage. 'One should not insist on local language, nor override normal usage' - when this was said, it was said with reference to this.

333. "There, monks, the pursuit of happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, the non-pursuit of happiness and joy connected with sensual pleasure, which is low, vulgar, worldly, ignoble, and unbeneficial, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

334. "There, monks, the pursuit of self-mortification, which is painful, ignoble, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, the non-pursuit of self-mortification, which is painful, ignoble, and unbeneficial, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

335. "There, monks, that middle way that was awakened to by the Truth Finder, which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

336. "There, monks, that praise and disparagement without teaching of the Teaching is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that which is neither praise nor disparagement but teaching of the Teaching is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

337. "There, monks, that which is sensual pleasure, filthy pleasure, worldly pleasure, ignoble pleasure, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that which is the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of enlightenment, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

338. "There, monks, that secret advice which is untrue, incorrect, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that secret advice which is true, correct, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that secret advice which is true, correct, and beneficial, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

339. "There, monks, that sharp criticism to one's face which is untrue, incorrect, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that sharp criticism to one's face which is true, correct, and unbeneficial, is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that sharp criticism to one's face which is true, correct, and beneficial, is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

340. "There, monks, that which is spoken hastily is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that which is spoken unhastily is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

341. "There, monks, that insistence on local language and overriding of normal usage is a state that is painful, harmful, distressing, and feverish; this is the wrong way. Therefore this state has conflict. There, monks, that non-insistence on local language and non-overriding of normal usage is a state that is not painful, not harmful, not distressing, and not feverish; this is the right way. Therefore this state is without conflict.

"Therefore, monks, 'we will know both the state with conflict and the state without conflict; 'Having known the Teaching as refuge and having known the Teaching as non-conflict, we will practise the way of non-conflict' - this is how you should train, monks. And indeed, monks, the clansman Subhūti is practising the way of non-conflict.

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

The Discourse on the Analysis of Non-Conflict, the ninth, is concluded.

10. The Discourse on the Analysis of Elements

342. Thus have I heard - On one occasion the Blessed One was wandering on tour in Magadha and arrived at Rājagaha; he approached the potter Bhaggava; having approached, he said this to the potter Bhaggava - "If it is not troublesome for you, Bhaggava, I would stay one night in your dwelling." "It is not troublesome for me, Venerable Sir. However, there is a wanderer who arrived here first. If he permits it, then stay, Venerable Sir, as you please."

Now on that occasion a clansman named Pukkusāti had gone forth from the household life into homelessness out of faith in the Blessed One. He had arrived first at that potter's dwelling. Then the Blessed One approached the Venerable Pukkusāti; having approached, he said this to the Venerable Pukkusāti - "If it is not troublesome for you, monk, I would stay one night in the dwelling." "The potter's dwelling is large enough, friend. Let the venerable one dwell here as he pleases."

Then the Blessed One, having entered the potter's dwelling and prepared a grass mat to one side, sat down, folding his legs crosswise, straightening his body, and establishing mindfulness before him. Then the Blessed One spent much of the night sitting. The Venerable Pukkusāti too spent much of the night sitting.

Then this occurred to the Blessed One - "This clansman moves about in a graceful manner. What if I were to question him?" Then the Blessed One said this to the Venerable Pukkusāti - "For whose sake, monk, have you gone forth? Who is your teacher? Or whose teaching do you approve of?" "Friend, there is the ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan. Now concerning that Blessed One Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' I have gone forth for the sake of that Blessed One. That Blessed One is my teacher. And I approve of that Blessed One's Teaching." "But where, monk, is that Blessed One dwelling at present, the Arahant, the Fully Enlightened One?" "Friend, there is a city named Sāvatthī in the northern regions. That Blessed One, the Arahant, the Fully Enlightened One is dwelling there at present." "But have you ever seen that Blessed One before, monk; and would you recognize him if you saw him?" "No, friend, I have never seen that Blessed One before; and if I saw him I would not recognize him."

Then this occurred to the Blessed One - "This clansman has gone forth on account of me. What if I were to teach him the Teaching?" Then the Blessed One addressed the Venerable Pukkusāti - "I will teach you the Teaching, monk. Listen to it carefully, attend well, I shall speak." "Yes, friend," the Venerable Pukkusāti replied to the Blessed One. The Blessed One said this -

343. "Monk, this person has six elements, six bases of contact, eighteen kinds of mental examination, and four standpoints; where when one stands, conceits do not flow, and when conceits do not flow, one is called a sage at peace. One should not neglect wisdom, should protect truth, should cultivate relinquishment, and should train only in peace - this is the synopsis of the Analysis of Elements.

344. "Monk, this person has six elements" - so it was said. And what was the reason for saying this? - the earth element, the water element, the fire element, the air element, the space element, the consciousness element. "Monk, this person has six elements" - when this was said, it was said with reference to this.

345. "Monk, this person has six bases of contact" - so it was said. And what was the reason for saying this? The eye-contact base, the ear-contact base, the nose-contact base, the tongue-contact base, the body-contact base, the mind-contact base. "Monk, this person has six bases of contact" - when this was said, it was said with reference to this.

346. "Monk, this person has eighteen kinds of mental examination" - so it was said. And what was the reason for saying this? When seeing a form with the eye, one mentally explores that form which is a basis for joy, one mentally explores that form which is a basis for displeasure, one mentally explores that form which is a basis for equanimity; When hearing a sound with the ear...etc... 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, one mentally explores that mental phenomenon which is a basis for displeasure, one mentally explores that mental phenomenon which is a basis for equanimity - thus there are six mental explorations of joy, six mental explorations of displeasure, six mental explorations of equanimity. "Monk, this person has eighteen kinds of mental examination" - when this was said, it was said with reference to this.

347. "Monk, this person has four standpoints" - so it was said. And what was the reason for saying this? The standpoint of wisdom, the standpoint of truth, the standpoint of relinquishment, the standpoint of peace. "Monk, this person has four standpoints" - when this was said, it was said with reference to this.

348. "One should not neglect wisdom, should protect truth, should cultivate relinquishment, and should train only in peace" - so it was said. And what was the reason for saying this? And how, monk, does one not neglect wisdom? These six elements, monk - the earth element, the water element, the fire element, the air element, the space element, the consciousness element.

349. "And what, monk, is the earth element? The earth element may be internal or external. And what, monk, is the internal earth element? Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is: head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to - this, monk, is called the internal earth element. Both the internal earth element and the external earth element are simply earth element. 'This is not mine, I am not this, this is not my self' - this should be seen as it really is with right wisdom. Having seen this thus as it really is with right wisdom, one becomes disenchanted with the earth element, one's mind becomes dispassionate towards the earth element.

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

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

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

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

354. "Then only consciousness remains, pure and bright. And with that consciousness what does one cognize? One cognizes 'pleasant', one cognizes 'painful', and one cognizes 'neither-painful-nor-pleasant'. Monk, dependent on contact to be felt as pleasant, pleasant feeling arises. When feeling a pleasant feeling, he understands: 'I feel a pleasant feeling'. He understands: 'With the cessation of that contact to be felt as pleasant, the corresponding pleasant feeling that arose dependent on that contact to be felt as pleasant ceases and subsides'.

355. "Monk, dependent on contact to be felt as painful, painful feeling arises. When feeling a painful feeling, he understands: 'I feel a painful feeling'. He understands: 'With the cessation of that contact to be felt as painful, the corresponding painful feeling that arose dependent on that contact to be felt as painful ceases and subsides'.

356. "Monk, dependent on contact to be felt as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises. When feeling a neither-painful-nor-pleasant feeling, he understands: 'I feel a neither-painful-nor-pleasant feeling'. He understands: 'With the cessation of that contact to be felt as neither-painful-nor-pleasant, the corresponding neither-painful-nor-pleasant feeling that arose dependent on that contact to be felt as neither-painful-nor-pleasant ceases and subsides'.

357. "Just as, monk, from the friction and conjunction of two sticks heat is born and fire is produced, and with the separation and disjunction of those same two sticks, the corresponding heat ceases and subsides; even so, monk, dependent on contact to be felt as pleasant, pleasant feeling arises. When feeling a pleasant feeling, he understands: 'I feel a pleasant feeling'. He understands: 'With the cessation of that contact to be felt as pleasant, the corresponding pleasant feeling that arose dependent on that contact to be felt as pleasant ceases and subsides'.

358. "Monk, dependent on contact to be felt as painful, painful feeling arises. When feeling a painful feeling, he understands: 'I feel a painful feeling'. He understands: 'With the cessation of that contact to be felt as painful, the corresponding painful feeling that arose dependent on that contact to be felt as painful ceases and subsides'.

359. "Monk, dependent on contact to be felt as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises. When feeling a neither-painful-nor-pleasant feeling, he understands: 'I feel a neither-painful-nor-pleasant feeling'. He understands: 'With the cessation of that contact to be felt as neither-painful-nor-pleasant, the corresponding neither-painful-nor-pleasant feeling that arose dependent on that contact to be felt as neither-painful-nor-pleasant ceases and subsides'.

360. Then only equanimity remains, purified and bright, soft, workable and luminous. Just as, monk, a skilled goldsmith or his apprentice would prepare a furnace, prepare the furnace mouth, and taking gold with tongs, place it in the furnace mouth. From time to time he would blow on it, from time to time sprinkle it with water, and from time to time examine it. That gold becomes well-refined, well-purified, faultless, free from dross, soft, workable and luminous. For whatever kind of ornament one wishes - whether a belt, earrings, a necklace, or a golden garland - it serves that purpose; even so, monk, then only equanimity remains, purified and bright, soft, workable and luminous.

361. "He understands thus: 'If I were to direct this equanimity, so pure and bright, to the base of the infinity of space and develop the mind in accordance with that, then this equanimity of mine, dependent on that and clinging to that, would continue for a long time, for a long period. If I were to direct this equanimity, so pure and bright, to the base of the infinity of consciousness and develop the mind in accordance with that, then this equanimity of mine, dependent on that and clinging to that, would continue for a long time, for a long period. If I were to direct this equanimity, so pure and bright, to the base of nothingness and develop the mind in accordance with that, then this equanimity of mine, dependent on that and clinging to that, would continue for a long time, for a long period. If I were to direct this equanimity, so pure and bright, to the base of neither-perception-nor-non-perception and develop the mind in accordance with that, then this equanimity of mine, dependent on that and clinging to that, would continue for a long time, for a long period.'

362. "He understands thus: 'If I were to direct this equanimity, so pure and bright, to the base of the infinity of space and develop the mind in accordance with that, this would be conditioned. If I were to direct this equanimity, so pure and bright, to the base of the infinity of consciousness and develop the mind in accordance with that, this would be conditioned. If I were to direct this equanimity, so pure and bright, to the base of nothingness and develop the mind in accordance with that, this would be conditioned. If I were to direct this equanimity, so pure and bright, to the base of neither-perception-nor-non-perception and develop the mind in accordance with that, this would be conditioned.'

He does not generate any volitional formation or intend either for existence or non-existence. Not generating any volitional formation, not intending either for existence or non-existence, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

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

364. When feeling a pleasant feeling, he feels it detached; when feeling a painful feeling, he feels it detached; when feeling a neither-painful-nor-pleasant feeling, he feels it detached. When feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'; he understands: 'With the breaking up of the body, after death, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'.

365. "Just as, monk, an oil lamp burns dependent on oil and a wick; and with the exhaustion of that oil and wick, and the non-provision of other fuel, being without nutriment, it is quenched; even so, monk, when feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'; he understands: 'With the breaking up of the body, after death, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'. Therefore a monk endowed thus is endowed with this supreme foundation of wisdom. For this, monk, is supreme noble wisdom, namely - knowledge of the destruction of all suffering.

366. "His liberation, established in truth, becomes unshakable. For that which is of a false nature, monk, is false; and that which is of an undeceptive nature, Nibbāna, is truth. Therefore a monk endowed thus is endowed with this supreme foundation of truth. For this, monk, is the supreme noble truth, namely - the undeceptive Nibbāna.

367. "But formerly when he was ignorant, there were acquisitions that were complete and undertaken. These are abandoned in him, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore a monk endowed thus is endowed with this supreme foundation of relinquishment. For this, monk, is the supreme noble relinquishment, namely - the relinquishment of all acquisitions.

368. "But formerly when he was ignorant, there was covetousness, desire and infatuation. That is abandoned in him, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. But formerly when he was ignorant, there was resentment, ill will and hatred. That is abandoned in him, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. But formerly when he was ignorant, there was ignorance and confusion. That is abandoned in him, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Therefore a monk endowed thus is endowed with this supreme foundation of peace. For this, monk, is the supreme noble peace, namely - the peace of lust, hatred and delusion. 'One should not neglect wisdom, should protect truth, should cultivate relinquishment, and should train only in peace' - when this was said, it was said with reference to this.

369. "Where when one stands, conceits do not flow, and when conceits do not flow, one is called a sage at peace" - so it was said. And what was the reason for saying this? 'I am', monk, is a conceiving, 'I am this' is a conceiving, 'I shall be' is a conceiving, 'I shall not be' is a conceiving, 'I shall be possessed of form' is a conceiving, 'I shall be formless' is a conceiving, 'I shall be percipient' is a conceiving, 'I shall be non-percipient' is a conceiving, 'I shall be neither percipient nor non-percipient' is a conceiving. Conceiving, monk, is a disease, conceiving is a tumour, conceiving is a dart. By transcending all conceivings, monk, one is called a sage at peace. A sage at peace, monk, is not born, does not age, does not die, does not become agitated, does not long for anything. For him, monk, there is nothing by which he might be born. Not being born, how could he age? Not ageing, how could he die? Not dying, how could he be agitated? Not being agitated, what could he long for? "Where when one stands, conceits do not flow, and when conceits do not flow, one is called a sage at peace" - when this was said, it was said with reference to this. "Remember this brief analysis of the six elements from me, monk."

370. Then the Venerable Pukkusāti - thinking "The Teacher has come to me, the Fortunate One has come to me, the Perfectly Enlightened One has come to me," rose from his seat, arranged his robe over one shoulder, prostrated himself with his head at the Blessed One's feet, and said this to the Blessed One: "A transgression overcame me, Venerable Sir, as one who was foolish, confused, and unwholesome, in that I thought I should address the Blessed One with the word 'friend'. May the Blessed One accept my acknowledgement of this transgression as a transgression for the sake of future restraint." "Indeed, monk, a transgression overcame you, as one who was foolish, confused, and unwholesome, in that you thought you should address me with the word 'friend'. But since you, monk, having seen your transgression as a transgression, make amends according to the Teaching, we accept it from you. For this, monk, 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." "May I receive the higher ordination under the Blessed One, Venerable Sir." "But are your bowl and robes complete, monk?" "No, Venerable Sir, my bowl and robes are not complete." "Monk, the Truth Finders do not give the higher ordination to one whose bowl and robes are incomplete."

Then the Venerable Pukkusāti, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed in search of bowl and robes. Then while the Venerable Pukkusāti was wandering in search of bowl and robes, a wandering cow deprived him of life. Then several monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, that clansman named Pukkusāti who was given brief exhortation by the Blessed One has died. What is his destination, what is his future state?" "Monks, the clansman Pukkusāti was wise, he practised in accordance with the Teaching, and he did not harass me concerning the Teaching. Monks, the clansman Pukkusāti, with the utter destruction of the five lower fetters, became spontaneously reborn, attained final Nibbāna there, and was of a nature not to return from that world."

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

The Discourse on the Analysis of Elements is concluded as the tenth.

11. The Discourse on the Analysis of the Truths

371. Thus have I heard - On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"Monks, at Bārāṇasī in the Deer Park at Isipatana, the Truth Finder, the Arahant, the Perfectly Enlightened One has set in motion the unsurpassed Wheel of Teaching, which cannot be stopped by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world, that is - the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the four noble truths. Of which four? The explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of suffering, the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of the origin of suffering, the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of the cessation of suffering, the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of the way leading to the cessation of suffering. Monks, at Bārāṇasī in the Deer Park at Isipatana, the Truth Finder, the Arahant, the Perfectly Enlightened One has set in motion the unsurpassed Wheel of Teaching, which cannot be stopped by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world, that is - the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of these four noble truths.

"Monks, associate with Sāriputta and Moggallāna; Associate with Sāriputta and Moggallāna, monks. They are wise monks who help their fellow monks. Just as, monks, a mother who gives birth, so is Sāriputta; just as one who nurtures the newborn, so is Moggallāna. Monks, Sāriputta trains in the fruit of stream-entry, Moggallāna in the highest goal. Monks, Sāriputta is capable of explaining, teaching, making known, establishing, revealing, analysing, and clarifying the four noble truths in detail. This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.

372. There the Venerable Sāriputta, soon after the Blessed One had left, addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, at Bārāṇasī in the Deer Park at Isipatana, the Truth Finder, the Arahant, the Perfectly Enlightened One has set in motion the unsurpassed Wheel of Teaching, which cannot be stopped by any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world, that is - the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the four noble truths. Of which four? The explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of suffering, the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of the origin of suffering, the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of the cessation of suffering, the explaining, teaching, describing, establishing, revealing, analysing, and clarifying of the noble truth of the way leading to the cessation of suffering.

373. "And what, friend, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not getting what one wishes is suffering; in brief, the five aggregates of clinging are suffering.

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

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

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

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

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

"And what, friend, is suffering? Friend, that which is bodily pain, bodily discomfort, painful and unpleasant feeling born of bodily contact - this, friend, is called - 'suffering'.

"And what, friend, is displeasure? Friend, that which is mental pain, mental discomfort, painful and unpleasant feeling born of mental contact - this, friend, is called - 'displeasure'.

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

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

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

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

"And what, friend, is the noble truth of the cessation of suffering? It is the complete fading away and cessation of that very craving, its giving up, relinquishment, freedom, and nonreliance; this, friend, is called - 'the noble truth of the cessation of suffering'.

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

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

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

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

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

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

And what, friend, is right effort? 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. This, friend, is called 'right effort'.

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

"And what, friend, is right concentration? 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... etc... third meditative absorption... dwells, this, friend, is called - 'right concentration'. This, friend, is called - 'the noble truth of the way leading to the cessation of suffering'.

The Venerable Sāriputta said this. Those monks delighted in what the Venerable Sāriputta had said.

The Discourse on the Analysis of Truth is concluded as the eleventh.

12. The Discourse on the Analysis of Offerings

376. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Then Mahāpajāpati Gotamī, taking a new pair of cloths, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahāpajāpati Gotamī said this to the Blessed One - "Venerable Sir, this new pair of cloths has been spun by me and woven by me specifically for the Blessed One. May the Blessed One accept it from me out of compassion." When this was said, the Blessed One said this to Mahāpajāpati Gotamī - "Give it to the Community, Gotamī. When given to the Community, both I and the Community will be honoured." For the second time, Mahāpajāpati Gotamī said this to the Blessed One - "Venerable Sir, this new pair of cloths has been spun by me and woven by me specifically for the Blessed One. May the Blessed One accept it from me out of compassion." For the second time, the Blessed One said this to Mahāpajāpati Gotamī - "Give it to the Community, Gotamī. When given to the Community, both I and the Community will be honoured." For the third time, Mahāpajāpati Gotamī said this to the Blessed One - "Venerable Sir, this new pair of cloths has been spun by me and woven by me specifically for the Blessed One. May the Blessed One accept it from me out of compassion." For the third time, the Blessed One said this to Mahāpajāpati Gotamī - "Give it to the Community, Gotamī. When given to the Community, both I and the Community will be honoured."

377. When this was said, the Venerable Ānanda said this to the Blessed One - "May the Blessed One, Venerable Sir, accept the new pair of cloths from Mahāpajāpatī Gotamī. Venerable Sir, Mahāpajāpatī Gotamī has been of great help to the Blessed One, being his aunt, nurse, foster mother, giver of milk; she nursed the Blessed One with her breast milk when his birth mother passed away. The Blessed One too, Venerable Sir, has been of great help to Mahāpajāpatī Gotamī. Through the Blessed One, Venerable Sir, Mahāpajāpatī Gotamī has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community. Through the Blessed One, Venerable Sir, Mahāpajāpatī Gotamī abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs causing heedlessness. Through the Blessed One, Venerable Sir, Mahāpajāpatī Gotamī is possessed of confirmed confidence in the Buddha, possessed of confirmed confidence in the Teaching, possessed of confirmed confidence in the Community, possessed of virtues dear to the noble ones. Through the Blessed One, Venerable Sir, Mahāpajāpatī Gotamī is free from doubt about suffering, free from doubt about the origin of suffering, free from doubt about the cessation of suffering, free from doubt about the way leading to the cessation of suffering. The Blessed One too, Venerable Sir, has been of great help to Mahāpajāpatī Gotamī."

378. "So it is, Ānanda. When, Ānanda, owing to one person another person has gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, I say that it is not easy for the latter person to repay the former person, that is: by welcoming, rising up, reverential salutation, proper conduct, and providing robes, almsfood, lodging, and medicinal requisites.

When, Ānanda, owing to one person another person has abstained from the destruction of life, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from intoxicating drinks and drugs causing heedlessness, I say that it is not easy for the latter person to repay the former person, that is: by welcoming, rising up, reverential salutation, proper conduct, and providing robes, almsfood, lodging, and medicinal requisites.

When, Ānanda, owing to one person another person has become possessed of confirmed confidence in the Buddha, in the Teaching... Towards the Community... has become endowed with virtues dear to the noble ones, I say that it is not easy for the latter person to repay the former person, that is: by welcoming, rising up, reverential salutation, proper conduct, and providing robes, almsfood, lodging, and medicinal requisites.

When, Ānanda, owing to one person another person has become free from perplexity about suffering, free from perplexity about the origin of suffering, free from perplexity about the cessation of suffering, free from perplexity about the way leading to the cessation of suffering, I say that it is not easy for the latter person to repay the former person, that is: by providing welcome, rising from seats, reverential salutation, proper conduct, robes, almsfood, lodging and medicinal requisites.

379. "Ānanda, there are these fourteen kinds of personal offerings. What are the fourteen? One gives a gift to a Truth Finder, an Arahant, a Perfectly Enlightened One - this is the first personal offering. One gives a gift to a Paccekabuddha - this is the second personal offering. One gives a gift to an Arahant disciple of the Truth Finder - this is the third personal offering. One gives a gift to one practising for the realization of the fruit of arahantship - this is the fourth personal offering. One gives a gift to a non-returner - this is the fifth personal offering. One gives a gift to one practising for the realization of the fruit of non-return - this is the sixth personal offering. One gives a gift to a once-returner - this is the seventh personal offering. One gives a gift to one practising for the realization of the fruit of once-return - this is the eighth personal offering. One gives a gift to a stream-enterer - this is the ninth personal offering. One gives a gift to one practising for the realization of the fruit of stream-entry - this is the tenth personal offering. One gives a gift to an outsider who is free from lust for sensual pleasures - this is the eleventh personal offering. One gives a gift to a virtuous ordinary person - this is the twelfth personal offering. One gives a gift to an immoral ordinary person - this is the thirteenth personal offering. One gives a gift to an animal - this is the fourteenth personal offering.

"Therein, Ānanda, having given a gift to animals, a hundredfold offering may be expected; having given a gift to an immoral ordinary person, a thousandfold offering may be expected; having given a gift to a virtuous ordinary person, a hundred thousandfold offering may be expected; having given a gift to an outsider who is free from lust for sensual pleasures, a hundred thousand crores fold offering may be expected; having given a gift to one practising for the realization of the fruit of stream-entry, an incalculable, immeasurable offering may be expected. What then should be said about a stream-enterer? What should be said about one practising for the realization of the fruit of once-return? What should be said about a once-returner? What should be said about one practising for the realization of the fruit of non-return? What should be said about a non-returner? What should be said about one practising for the realization of the fruit of arahantship? What should be said about an arahant? What should be said about a Paccekabuddha? What should be said about a Truth Finder, an Arahant, a Perfectly Enlightened One!

380. "There are, Ānanda, seven offerings to the Community. Which seven? One gives a gift to both Communities with the Buddha at the head - this is the first offering to Community. After the Truth Finder has attained final Nibbāna, one gives a gift to both Communities - this is the second offering to the Community. One gives a gift to the Community of monks - this is the third offering to the Community. One gives a gift to the Community of nuns - this is the fourth offering to the Community. One gives a gift saying 'Assign this many monks and nuns from the Community' - this is the fifth offering to the Community. One gives a gift saying 'Assign this many monks from the Community' - this is the sixth offering to the Community. One gives a gift saying 'Assign this many nuns from the Community' - this is the seventh offering to the Community.

"But there will be, Ānanda, in the future time, clan members wearing ochre around their necks who are immoral, of evil character. They will give gifts dedicated to the Community among those who are unvirtuous. Even then, Ānanda, I declare that a gift given to the Community is incalculable and immeasurable. But in no way, Ānanda, do I say that a gift to an individual is more fruitful than a gift given to the Community.

381. "Ānanda, there are these four purifications of offerings. What are the four? Ānanda, there is an offering that is purified by the giver, not by the recipient. Ānanda, there is an offering that is purified by the recipient, not by the giver. Ānanda, there is an offering that is purified neither by the giver nor by the recipient. Ānanda, there is an offering that is purified both by the giver and by the recipient.

"And how, Ānanda, is an offering purified by the giver, not by the recipient? Here, Ānanda, the giver is virtuous and of good character, but the recipients are immoral and of evil character - This, Ānanda, is how an offering is purified by the giver, not by the recipient.

"And how, Ānanda, is an offering purified by the recipient, not by the giver? Here, Ānanda, the giver is immoral and of evil character, but the recipients are virtuous and of good character - This, Ānanda, is how an offering is purified by the recipient, not by the giver.

"And how, Ānanda, is an offering purified neither by the giver nor by the recipient? Here, Ānanda, the giver is immoral and of evil character, and the recipients are immoral and of evil character - This, Ānanda, is how an offering is purified neither by the giver nor by the recipient.

"And how, Ānanda, is an offering purified both by the giver and by the recipient? Here, Ānanda, the giver is virtuous and of good character, and the recipients are virtuous and of good character - This, Ānanda, is how an offering is purified both by the giver and by the recipient. These, Ānanda, are the four purifications of offerings.

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

382.

"One who is virtuous gives a gift to the unvirtuous,

Gained through the Teaching with a very pure mind;

Having full faith in the sublime fruit of action,

That offering is purified by the giver.

"One who is unvirtuous gives a gift to the virtuous,

Obtained contrary to Teaching with an unconvinced mind;

Not having faith in the sublime fruit of action,

That offering is purified by the recipient.

"One who is unvirtuous gives a gift to the unvirtuous,

Obtained contrary to Teaching with an unconvinced mind;

Not having faith in the sublime fruit of action,

I do not declare that gift to be of great fruit.

"One who is virtuous gives a gift to the virtuous,

Gained through the Teaching with a very pure mind;

Having full faith in the sublime fruit of action,

I declare that gift to be of great fruit.

"When one free from lust gives a gift to those free from lust,

Gained through the Teaching with a very pure mind;

Having full faith in the sublime fruit of action,

That gift is indeed the foremost among material gifts."

The Discourse on the Analysis of Offerings is concluded, the twelfth.

The Fourth Chapter of Analysis is concluded.

Here is its summary -

Bhaddekaratta, Ānanda, Kaccāna, Lomasakaṅgiya, Subha;

Great Kamma, Six Sense Bases, Analysis, Synopsis, Conflict, Element, Truth.

The Discourse on the Analysis of Offerings.

5. The Chapter on the Six Sense Bases

1. The Discourse on the Advice to Anāthapiṇḍika

383. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the householder Anāthapiṇḍika was afflicted, suffering, gravely ill. Then the householder Anāthapiṇḍika addressed a certain man: "Come, good man, go to the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name: 'Venerable Sir, the householder Anāthapiṇḍika is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet.' Then go to the Venerable Sāriputta; having approached, pay homage with your head at the Venerable Sāriputta's feet in my name: 'Venerable Sir, the householder Anāthapiṇḍika is afflicted, suffering, gravely ill. He pays homage with his head at the Venerable Sāriputta's feet.' And say this: 'It would be good, Venerable Sir, if the Venerable Sāriputta would come to the householder Anāthapiṇḍika's residence out of compassion.'"

"Yes, sir," that man replied to the householder Anāthapiṇḍika and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that man said this to the Blessed One: "Venerable Sir, the householder Anāthapiṇḍika is afflicted, suffering, gravely ill. He pays homage with his head at the Blessed One's feet." Then he approached the Venerable Sāriputta; having approached, he paid homage to the Venerable Sāriputta and sat down to one side. Seated to one side, that man said this to the Venerable Sāriputta: "Venerable Sir, the householder Anāthapiṇḍika is afflicted, suffering, gravely ill. He pays homage with his head at the Venerable Sāriputta's feet; and he says this - 'It would be good, Venerable Sir, if the Venerable Sāriputta would come to the householder Anāthapiṇḍika's residence out of compassion.'" The Venerable Sāriputta consented by remaining silent.

384. Then the Venerable Sāriputta, having dressed and taking his bowl and robe, with the Venerable Ānanda as his attendant monk, went to the residence of the householder Anāthapiṇḍika; having approached, he sat down on the prepared seat. Having sat down, the Venerable Sāriputta said this to the householder Anāthapiṇḍika: "How are you, householder, are you keeping well, are you comfortable? Are your painful feelings decreasing, not increasing; Is their decrease evident, not their increase?"

"I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, Venerable Sāriputta, if a strong person were to crush one's head with a sharp point, even so exceedingly strong winds strike my head. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, Venerable Sāriputta, if a strong person were to wrap one's head tightly with a tough leather strap; even so, Venerable Sāriputta, there are exceedingly severe headaches. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, Venerable Sāriputta, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife; even so, Venerable Sāriputta, exceedingly strong winds cut through my belly. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, Venerable Sāriputta, if two strong men were to seize a weaker man by both arms and roast and cook him over a pit of hot coals; even so, Venerable Sāriputta, there is an exceedingly great burning in my body. I am not keeping well, Venerable Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease."

385. "Therefore, householder, you should train thus: 'I will not cling to the eye, and my consciousness will not be dependent upon the eye.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to the ear, and my consciousness will not be dependent upon the ear.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the nose, and my consciousness will not be dependent upon the nose.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the tongue, and my consciousness will not be dependent upon the tongue.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the body, and my consciousness will not be dependent upon the body.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the mind, and my consciousness will not be dependent upon the mind.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to form, and my consciousness will not be dependent upon form.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to sound...etc... I will not cling to odour... I will not cling to taste... I will not cling to tactile object... I will not cling to mind-objects and my consciousness will not be dependent upon mind-objects.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to eye-consciousness, and my consciousness will not be dependent upon eye-consciousness.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to ear-consciousness...' 'I will not cling to nose-consciousness...' 'I will not cling to tongue-consciousness...' 'I will not cling to body-consciousness...' 'I will not cling to mind-consciousness, and my consciousness will not be dependent upon mind-consciousness.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to eye-contact, and my consciousness will not be dependent upon eye-contact.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to ear-contact... 'I will not cling to nose-contact... 'I will not cling to tongue-contact... 'I will not cling to body-contact... 'I will not cling to mind-contact, and my consciousness will not be dependent upon mind-contact.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to feeling born of eye-contact, and my consciousness will not be dependent upon feeling born of eye-contact.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to feeling born of ear-contact... I will not cling to feeling born of nose-contact... I will not cling to feeling born of tongue-contact... I will not cling to feeling born of body-contact... I will not cling to feeling born of mind-contact, and my consciousness will not be dependent upon feeling born of mind-contact.' Thus, householder, should you train.

386. "Therefore, householder, you should train thus: 'I will not cling to the earth element, and my consciousness will not be dependent upon the earth element.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the water element... I will not cling to the fire element... I will not cling to the air element... I will not cling to the space element... I will not cling to the consciousness element, and my consciousness will not be dependent upon the consciousness element.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to form, and my consciousness will not be dependent upon form.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to feeling... I will not cling to perception... I will not cling to formations... I will not cling to consciousness, and my consciousness will not be dependent upon consciousness.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to the base of the infinity of space, and my consciousness will not be dependent upon the base of the infinity of space.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the base of the infinity of consciousness... I will not cling to the base of nothingness... I will not cling to the base of neither-perception-nor-non-perception, and my consciousness will not be dependent upon the base of neither-perception-nor-non-perception.' Thus, householder, should you train.

"Therefore, householder, you should train thus: 'I will not cling to this world, and my consciousness will not be dependent upon this world.' Thus, householder, should you train. Therefore, householder, you should train thus: 'I will not cling to the other world, and my consciousness will not be dependent upon the other world.' Thus, householder, should you train. Therefore, householder, you should train thus: 'Whatever is seen, heard, sensed, cognized, attained, sought after, thoroughly sought after and pondered over by my mind, that too I will not cling to, and my consciousness will not be dependent upon that.' Thus, householder, should you train."

387. When this was said, the householder Anāthapiṇḍika wept and shed tears. Then the Venerable Ānanda said this to the householder Anāthapiṇḍika - "Are you faltering, householder, are you sinking, householder?" "I am not faltering, Venerable Ānanda, nor am I sinking; however, for a long time I have attended on the Teacher and monks worthy of esteem; yet I have never before heard such a discourse on the Teaching." "Such a discourse on the Teaching does not occur to laypeople wearing white clothes; such a discourse on the Teaching occurs to those gone forth, householder." "Therefore, Venerable Sāriputta, let such a discourse on the Teaching occur to laypeople wearing white clothes too. There are, Venerable Sir, clansmen with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who will understand the Teaching."

Then the Venerable Sāriputta and the Venerable Ānanda, having given this exhortation to the householder Anāthapiṇḍika, rose from their seats and departed. Then shortly after the Venerable Sāriputta and the Venerable Ānanda had left, the householder Anāthapiṇḍika died and was reborn in the Tusita celestial body. Then the young deva Anāthapiṇḍika, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, the young deva Anāthapiṇḍika addressed the Blessed One in verses -

"This indeed is that Jeta's Grove, frequented by the community of seers;

Spoken by the king of Teaching, generating rapture in me.

"Action, true knowledge and the Teaching, virtue and the highest life;

By these are mortals purified, not by clan or wealth.

"Therefore a wise person, seeing what is good for oneself;

Carefully investigates the Teaching, thus in this way becomes purified.

"Like Sāriputta in wisdom, virtue and peace;

"Even a monk who has gone to the far shore could be thus supreme."

This is what the young deity Anāthapiṇḍika said. The Teacher approved. Then the young deva Anāthapiṇḍika - "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.

388. Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, a certain young deity, when the night was far advanced, illuminating the whole of Jeta's Grove with his surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, that young deva addressed me in verses -

"This indeed is that Jeta's Grove, frequented by the community of seers;

Spoken by the king of Teaching, generating rapture in me.

"Action, true knowledge and the Teaching, virtue and the highest life;

By these are mortals purified, not by clan or wealth.

"Therefore a wise person, seeing what is good for oneself;

Carefully investigates the Teaching, thus in this way becomes purified.

"Like Sāriputta in wisdom, virtue and peace;

"Even a monk who has gone to the far shore could be thus supreme."

"This is what that young deity said, monks. "The Teacher approves of me," and having paid homage to me, having circumambulated me, he disappeared right there."

When this was said, the Venerable Ānanda said this to the Blessed One - "But surely, Venerable Sir, that must be the young deva Anāthapiṇḍika. Venerable Sir, the householder Anāthapiṇḍika had deep confidence in the Venerable Sāriputta." "Good, good, Ānanda! Ānanda, you have reached through reasoning as far as can be reached through reasoning. That young deva, Ānanda, is indeed Anāthapiṇḍika."

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

The Discourse on the Advice to Anāthapiṇḍika is concluded as first.

2. The Discourse on the Advice to Channa

389. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Venerable Sāriputta, the Venerable Mahācunda, and the Venerable Channo were dwelling on Vulture Peak mountain. Now on that occasion the Venerable Channo was afflicted, suffering, gravely ill. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahācunda; having approached, he said this to the Venerable Mahācunda - "Come, friend Cunda, let us approach the Venerable Channo to inquire about his illness." "Yes, friend," the Venerable Mahācunda replied to the Venerable Sāriputta.

Then the Venerable Sāriputta and the Venerable Mahācunda approached the Venerable Channo; having approached, they exchanged greetings with the Venerable Channa. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Channa - "How are you, friend Channa, are you keeping well, are you comfortable? Are your painful feelings decreasing, not increasing; Is their decrease evident, not their increase?"

"I am not keeping well, friend Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, friend Sāriputta, if a strong person were to crush one's head with a sharp point; even so, friend Sāriputta, exceedingly strong winds strike my head. I am not keeping well, friend Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, friend Sāriputta, if a strong person were to wrap one's head tightly with a tough leather strap; even so, friend Sāriputta, there are exceedingly severe headaches. I am not keeping well, friend Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, friend Sāriputta, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife; even so, friend Sāriputta, exceedingly strong winds cut through my belly. I am not keeping well, friend Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Just as, friend Sāriputta, if two strong men were to seize a weaker man by both arms and roast and cook him over a pit of hot coals; even so, friend Sāriputta, there is an exceedingly great burning in my body. I am not keeping well, friend Sāriputta, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease. Friend Sāriputta, I will take the knife, I have no desire for life."

390. "Let the Venerable Channa not take up the sword. Let the Venerable Channa live on. We wish the Venerable Channa to live on. If the Venerable Channa does not have suitable foods, I will search for suitable foods for the Venerable Channa. If the Venerable Channa does not have suitable medicines, I will search for suitable medicines for the Venerable Channa. If the Venerable Channa does not have proper attendants, I will attend to the Venerable Channa. Let the Venerable Channa not take up the sword. Let the Venerable Channa live on. We wish the Venerable Channa to live on."

"Friend Sāriputta, it is not that I do not have suitable foods; I do not lack suitable medicines; I do not lack proper attendants; But friend Sāriputta, I have served the Teacher for a long time in an agreeable way, not in a disagreeable way. For this, friend Sāriputta, is proper for a disciple, that he should serve the Teacher in an agreeable way, not in a disagreeable way. 'The monk Channa will use the knife blamelessly' - remember this, friend Sāriputta." "We would ask the Venerable Channa about a certain matter, if the Venerable Channa would grant us the opportunity to explain our question." "Ask, friend Sāriputta, having heard I shall know."

391. "Friend Channa, do you regard the eye, eye-consciousness, and things cognizable by eye-consciousness as 'This is mine, this I am, this is my self'? The ear, friend Channa, ear-consciousness... etc... the nose, friend Channa, nose-consciousness... the tongue, friend Channa, tongue-consciousness... the body, friend Channa, body-consciousness... Friend Channa, do you regard the mind, mind-consciousness, and things cognizable by mind-consciousness as 'This is mine, this I am, this is my self'?"

"Friend Sāriputta, I regard the eye, eye-consciousness, and things cognizable by eye-consciousness as 'This is not mine, I am not this, this is not my self'. "Friend Sāriputta, regarding the ear...etc... Friend Sāriputta, regarding the nose... Friend Sāriputta, regarding the tongue... Friend Sāriputta, regarding the body... Friend Sāriputta, I regard the mind, mind-consciousness, and things cognizable by mind-consciousness as 'This is not mine, I am not this, this is not my self'."

392. "Friend Channa, having seen what, having directly known what in the eye, in eye-consciousness, and in things cognizable by eye-consciousness, do you regard the eye, eye-consciousness, and things cognizable by eye-consciousness as 'This is not mine, I am not this, this is not my self'? Regarding the ear, friend Channa, ear-consciousness... regarding the nose, friend Channa, nose-consciousness... regarding the tongue, friend Channa, tongue-consciousness... regarding the body, friend Channa, body-consciousness... Friend Channa, having seen what, having directly known what in the mind, in mind-consciousness, and in things cognizable by mind-consciousness, do you regard the mind, mind-consciousness, and things cognizable by mind-consciousness as 'This is not mine, I am not this, this is not my self'?"

"Friend Sāriputta, having seen cessation, having directly known cessation in the eye, in eye-consciousness, and in things cognizable by eye-consciousness, I regard the eye, eye-consciousness, and things cognizable by eye-consciousness as 'This is not mine, I am not this, this is not my self'. Friend Sāriputta, regarding the ear, ear-consciousness... Friend Sāriputta, regarding the nose, nose-consciousness... Friend Sāriputta, regarding the tongue, tongue-consciousness... Friend Sāriputta, regarding the body, body-consciousness... Friend Sāriputta, having seen cessation, having directly known cessation in the mind, in mind-consciousness, and in things cognizable by mind-consciousness, I regard the mind, mind-consciousness, and things cognizable by mind-consciousness as 'This is not mine, I am not this, this is not my self'."

393. When this was said, the Venerable Mahācunda said this to the Venerable Channa - "Therefore, friend Channa, this instruction of the Blessed One should be constantly kept in mind - 'For one who is dependent there is wavering; for one who is independent there is no wavering. When there is no wavering there is tranquillity; when there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor there nor in between. This is the end of suffering.'" Then the Venerable Sāriputta and the Venerable Mahācunda, having given this exhortation to the Venerable Channa, rose from their seats and departed.

394. Then shortly after the Venerable Sāriputta and the Venerable Mahācunda had left, the Venerable Channa used the knife. 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 - "Venerable Sir, the Venerable Channa has used the knife. What is his destination, what is his future state?" "Did not Channa the monk declare his blamelessness to you in person?" "There is, Venerable Sir, a Vajjian village called Pubbajira. There the Venerable Channa had friendly families, intimate families, blameworthy families." "Indeed there are, Sāriputta, these friendly families, intimate families, blameworthy families of the monk Channa. But I do not say, Sāriputta, that he is 'blameworthy' merely because of this. Whoever, Sāriputta, lays down this body and takes up another body, that one I say is 'blameworthy'. That does not exist for the monk Channa. 'The monk Channa used the knife blamelessly' - remember this thus, Sāriputta."

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

The Discourse on the Advice to Channa is concluded, the second.

3. The Discourse on the Advice to Puṇṇa

395. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then the Venerable Puṇṇa, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Puṇṇa said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would give me a brief exhortation, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Then listen, Puṇṇa, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Puṇṇa replied to the Blessed One. The Blessed One said this -

"There are, Puṇṇa, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk delights in that, welcomes it, and holds to it. As he delights in that, welcomes it, and holds to it, delight arises. 'From the arising of delight comes the arising of suffering, Puṇṇa,' I say.

"There are, Puṇṇa, sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body... Mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk delights in that, welcomes it, and holds to it. As he delights in that, welcomes it, and holds to it, delight arises. 'From the arising of delight comes the arising of suffering, Puṇṇa,' I say.

"There are, Puṇṇa, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk does not delight in that, does not welcome it, does not hold to it. As he does not delight in that, does not welcome it, does not hold to it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa,' I say.

"There are, Puṇṇa, sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body... Mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk does not delight in that, does not welcome it, does not hold to it. As he does not delight in that, does not welcome it, does not hold to it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa,' I say.

"Having been given this brief exhortation by me, Puṇṇa, in which district will you dwell?" "Venerable Sir, having been given this brief exhortation by the Blessed One, there is a district named Sunāparanta; there I will dwell."

396. "Puṇṇa, the people of Sunāparanta are fierce; Puṇṇa, the people of Sunāparanta are harsh. If the people of Sunāparanta abuse and insult you, Puṇṇa, what will you think of that?" "If, Venerable Sir, the people of Sunāparanta abuse and insult me, I will think of it thus: 'These people of Sunāparanta are good, very good indeed, in that they do not strike me with their hands.' So it will be in this case, Blessed One; so it will be in this case, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with their hands, what will you think of that?" "If, Venerable Sir, the people of Sunāparanta strike me with their hands, I will think of it thus: 'These people of Sunāparanta are good, very good indeed, in that they do not strike me with a clod of earth.' So it will be in this case, Blessed One; so it will be in this case, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with a clod of earth, what will you think of that?" "If, Venerable Sir, the people of Sunāparanta strike me with a clod of earth, I will think of it thus: 'These people of Sunāparanta are good, very good indeed, in that they do not strike me with a stick.' So it will be in this case, Blessed One; so it will be in this case, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with a stick, what will you think of that?" "If, Venerable Sir, the people of Sunāparanta strike me with a stick, I will think of it thus: 'These people of Sunāparanta are good, very good indeed, in that they do not strike me with a weapon.' So it will be in this case, Blessed One; so it will be in this case, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta strike you with a weapon, what will you think of that?" "If, Venerable Sir, the people of Sunāparanta strike me with a weapon, I will think of it thus: 'These people of Sunāparanta are good, very good indeed, in that they do not take my life with a sharp weapon.' So it will be in this case, Blessed One; so it will be in this case, Fortunate One."

"But if, Puṇṇa, the people of Sunāparanta take your life with a sharp weapon, what will you think of that?" "If, Venerable Sir, the people of Sunāparanta take my life with a sharp weapon, I will think of it thus: 'There are disciples of the Blessed One who, being troubled, ashamed and disgusted by the body and life, seek for someone to take their life. I have found this life-taker without even searching.' So it will be in this case, Blessed One; so it will be in this case, Fortunate One." "Good, good, Puṇṇa! Possessed of such self-control and peace, Puṇṇa, you will be able to dwell in the Sunāparanta country. Now is the time you think fit."

397. Then the Venerable Puṇṇa, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, put his lodging in order, took his bowl and robe, and set out on tour towards the Sunāparanta country. Wandering by stages, he arrived at the Sunāparanta country. There the Venerable Puṇṇa dwelt in the Sunāparanta country. Then the Venerable Puṇṇa, in that same rainy season, led five hundred male lay followers to realisation, in that same rainy season led five hundred female lay followers to realisation, in that same rainy season realised the three true knowledges. Then on a later occasion the Venerable Puṇṇa attained final Nibbāna.

Then several monks approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable Sir, that clansman named Puṇṇa who was given brief exhortation by the Blessed One has died. What is his destination, what is his future state?" "Monks, the clansman Puṇṇa was wise, he practised in accordance with the Teaching, and he did not harass me concerning the Teaching. Monks, the clansman Puṇṇa has attained final Nibbāna."

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

The Discourse on the Advice to Puṇṇa is concluded as the third.

4. The Discourse on Advice from Nandaka

398. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then Mahāpajāpatigotamī, together with about five hundred Buddhist nuns, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatigotamī said this to the Blessed One - "May the Blessed One, Venerable Sir, exhort the Buddhist nuns; may the Blessed One, Venerable Sir, instruct the Buddhist nuns; may the Blessed One, Venerable Sir, give a Teaching talk to the Buddhist nuns."

Now on that occasion the elder monks were exhorting the Buddhist nuns in turn. The Venerable Nandaka does not wish to exhort the Buddhist nuns in turn. Then the Blessed One addressed the Venerable Ānanda: "Whose turn is it today, Ānanda, to exhort the Buddhist nuns in turn?" "Everyone, Venerable Sir, has taken their turn to exhort the Buddhist nuns in turn. Venerable Sir, this Venerable Nandaka does not wish to exhort the Buddhist nuns in turn."

Then the Blessed One addressed the Venerable Nandaka: "Exhort, Nandaka, the Buddhist nuns; Instruct, Nandaka, the Buddhist nuns; Give, brahmin, a Teaching talk to the Buddhist nuns." "Yes, Venerable Sir," the Venerable Nandaka replied to the Blessed One and, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from his almsround after the meal, he went with a companion to the Royal Park. The Buddhist nuns saw the Venerable Nandaka coming from afar. Having seen him, they prepared a seat and set up water for washing the feet. The Venerable Nandaka sat down on the prepared seat. Having sat down, he washed his feet. Those Buddhist nuns too, having paid homage to the Venerable Nandaka, sat down to one side. To those Buddhist nuns seated to one side, the Venerable Nandaka said this - "Sisters, there will be a discussion with questions. Therein, those who understand - 'We understand' should be said, those who do not understand - 'We do not understand' should be said. If anyone has perplexity or uncertainty, I should be questioned about it - 'How is this, Venerable Sir; what is the meaning of this?'" "Even with this much, Venerable Sir, we are satisfied and pleased with the Venerable Nandaka that he invites us."

399. "What do you think, sisters, is the eye permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, is the ear permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the nose permanent or impermanent?" "Impermanent, Venerable Sir"... "Is the tongue permanent or impermanent?" "Impermanent, Venerable Sir"... "Is the body permanent or impermanent?" "Impermanent, Venerable Sir"... "Is the mind permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this has already been well seen by us with right wisdom as it really is - 'Thus these six internal sense bases are impermanent'." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

400. "What do you think, sisters, are forms permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, are sounds permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Are odours permanent or impermanent?" "Impermanent, Venerable Sir"... "Are tastes permanent or impermanent?" "Impermanent, Venerable Sir"... "Are tactile objects permanent or impermanent?" "Impermanent, Venerable Sir"... "Are mind-objects permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this has already been well seen by us with right wisdom as it really is - 'Thus these six external sense bases are impermanent'." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

401. "What do you think, sisters, is eye-consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, is ear-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is nose-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... "Is tongue-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... "Is body-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... "Is mind-consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this has already been well seen by us with right wisdom as it really is - 'Thus these six classes of consciousness are impermanent'." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

402. "Just as, sisters, when an oil lamp is burning, the oil is impermanent and subject to change, the wick is impermanent and subject to change, the flame is impermanent and subject to change, and the light is impermanent and subject to change. If someone, sisters, were to say: 'When that oil lamp is burning, the oil is impermanent and subject to change, the wick is impermanent and subject to change, the flame is impermanent and subject to change; but that light of it is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, when that oil lamp is burning, the oil is impermanent and subject to change, the wick is impermanent and subject to change, the flame is impermanent and subject to change; how much more so its light is impermanent and subject to change." "Just so, sisters, if someone were to say: 'These six internal sense bases are impermanent; but what one experiences dependent on these six internal sense bases - whether pleasure, pain, or neither-pain-nor-pleasure - that is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Venerable Sir, with each specific condition as cause, the corresponding feelings arise. With the cessation of each specific condition, the corresponding feelings cease." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

403. "Just as, sisters, when there is a great standing tree possessing heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and leaves are impermanent and subject to change, and its shadow is impermanent and subject to change. If someone, sisters, were to say: 'Of that great standing tree possessing heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and leaves are impermanent and subject to change, but its shadow is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, when there is that great standing tree possessing heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and leaves are impermanent and subject to change; how much more so its shadow is impermanent and subject to change." "Just so, sisters, if someone were to say: 'These six external sense bases are impermanent. But whatever one experiences dependent on these six external sense bases - whether pleasure, pain, or neither-pain-nor-pleasure - that is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Venerable Sir, with each specific condition as cause, the corresponding feelings arise. With the cessation of each specific condition, the corresponding feelings cease." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

404. "Just as, sisters, if a skilled butcher or butcher's apprentice, having killed a cow, were to cut up the cow with a sharp butcher's knife without damaging the inner mass of flesh, without damaging the outer hide. Whatever sinew, ligament, or connective tissue there was in between, he would cut, carve, slice and trim it with the sharp butcher's knife. Having cut, carved, sliced and trimmed it, having shaken out the inner parts, having covered that cow with that same hide, he would say: 'This cow is connected with this same hide'; would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that skilled butcher or butcher's apprentice, having killed a cow, would cut up the cow with a sharp butcher's knife without damaging the inner mass of flesh, without damaging the outer hide. Whatever sinew, ligament, or connective tissue there was in between, he would cut, carve, slice and trim it with the sharp butcher's knife. Having cut, carved, sliced and trimmed it, having shaken out the inner parts, having covered that cow with that same hide, even though he might say: 'This cow is connected with this same hide'; yet that cow would be disconnected from that hide."

"Sisters, I have made this simile to convey the meaning. This is the meaning: 'Internal mass of flesh', sisters, this is a designation for the six internal sense bases; 'External mass of skin', sisters, this is a designation for the six external sense bases; 'Sinew, ligament, and connective tissue in between', sisters, this is a designation for delight and lust; 'Sharp butcher's knife', sisters, this is a designation for noble wisdom; that noble wisdom which cuts, carves, slices and trims the defilements, fetters and bonds in between.

405. "Sisters, there are these seven enlightenment factors, with whose development and frequent cultivation a monk, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Which seven? Here, sisters, 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. These, sisters, are the seven enlightenment factors, with whose development and frequent cultivation a monk, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life."

406. Then the Venerable Nandaka, having given this exhortation to those Buddhist nuns, dismissed them: "Go, sisters; it is time." Then those Buddhist nuns, having delighted in and approved of the Venerable Nandaka's words, rose from their seats, paid homage to the Venerable Nandaka, circumambulated him, and approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. To those Buddhist nuns standing to one side, the Blessed One said this: "Go, Buddhist nuns; it is time." Then those Buddhist nuns, having paid homage to the Blessed One, circumambulated him, and departed. Then the Blessed One, shortly after those Buddhist nuns had left, addressed the monks: "Just as, monks, on the fourteenth day of the Uposatha, there is no perplexity or uncertainty for many people - 'Is the moon incomplete or is the moon full?' for indeed the moon is incomplete. Even so, monks, those Buddhist nuns are satisfied with Nandaka's teaching of the Teaching but not yet complete in intention."

407. Then the Blessed One addressed the Venerable Nandaka: "Then, Nandaka, tomorrow too you should give those Buddhist nuns that same exhortation." "Yes, Venerable Sir," the Venerable Nandaka replied to the Blessed One. Then the Venerable Nandaka, when that night had passed, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from his almsround after the meal, he went with a companion to the Royal Park. The Buddhist nuns saw the Venerable Nandaka coming from afar. Having seen him, they prepared a seat and set up water for washing the feet. The Venerable Nandaka sat down on the prepared seat. Having sat down, he washed his feet. Those Buddhist nuns too, having paid homage to the Venerable Nandaka, sat down to one side. To those Buddhist nuns seated to one side, the Venerable Nandaka said this - "Sisters, there will be a discussion with questions. There, those who understand should say 'We understand', those who do not understand should say 'We do not understand'. If anyone has perplexity or uncertainty, I should be questioned about it: 'How is this, Venerable Sir; what is the meaning of this?'" "Even with this much, Venerable Sir, we are satisfied and pleased with the Venerable Nandaka that he invites us."

408. "What do you think, sisters, is the eye permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, is the ear permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the nose permanent or impermanent?" "Impermanent, Venerable Sir"... the tongue... the body... "Is the mind permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this has already been well seen by us with right wisdom as it really is - 'Thus these six internal sense bases are impermanent'." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

409. "What do you think, sisters, are forms permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, sisters, are sounds permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Are odours permanent or impermanent?" "Impermanent, Venerable Sir"... "Are tastes permanent or impermanent?" "Impermanent, Venerable Sir"... "Are tactile objects permanent or impermanent?" "Impermanent, Venerable Sir"... "Are mind-objects permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this has already been well seen by us with right wisdom as it really is - 'Thus these six external sense bases are impermanent'." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

410. "What do you think, sisters, is eye-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"...etc... is ear-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... "Is nose-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... is tongue-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... is body-consciousness permanent or impermanent?" "Impermanent, Venerable Sir"... is mind-consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, this has already been well seen by us with right wisdom as it really is - 'Thus these six classes of consciousness are impermanent'." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

411. "Just as, sisters, when an oil lamp is burning, the oil is impermanent and subject to change, the wick is impermanent and subject to change, the flame is impermanent and subject to change, and the light is impermanent and subject to change. If someone, sisters, were to say: 'When that oil lamp is burning, the oil is impermanent and subject to change, the wick is impermanent and subject to change, the flame is impermanent and subject to change; but that light of it is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, when that oil lamp is burning, the oil is impermanent and subject to change, the wick is impermanent and subject to change, the flame is impermanent and subject to change; how much more so its light is impermanent and subject to change." "Just so, sisters, if someone were to say: 'These six internal sense bases are impermanent. But whatever one experiences dependent on these six internal sense bases - whether pleasure, pain, or neither-pain-nor-pleasure - that is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Venerable Sir, with each specific condition as cause, the corresponding feelings arise. With the cessation of each specific condition, the corresponding feelings cease." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

412. "Just as, sisters, when there is a great standing tree possessing heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and leaves are impermanent and subject to change, and its shadow is impermanent and subject to change. If someone, sisters, were to say: 'Of that great standing tree possessing heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and leaves are impermanent and subject to change; but its shadow is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, when there is that great standing tree possessing heartwood, its root is impermanent and subject to change, its trunk is impermanent and subject to change, its branches and leaves are impermanent and subject to change; how much more so its shadow is impermanent and subject to change." "Just so, sisters, if someone were to say: 'These six external sense bases are impermanent. But whatever one experiences dependent on the external sense bases - whether pleasure, pain, or neither-pain-nor-pleasure - that is permanent, stable, eternal, not subject to change' - would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Venerable Sir, with each specific condition as cause, the corresponding feelings arise. With the cessation of each specific condition, the corresponding feelings cease." "Good, good, sisters! Indeed, this is how it is for a noble disciple seeing with right wisdom as it really is."

413. "Just as, sisters, if a skilled butcher or butcher's apprentice, having killed a cow, were to cut up the cow with a sharp butcher's knife without damaging the inner mass of flesh, without damaging the outer hide. Whatever sinew, ligament, or connective tissue there was in between, he would cut, carve, slice and trim it with the sharp butcher's knife. Having cut, carved, sliced and trimmed it, having shaken out the inner parts, having covered that cow with that same hide, he would say: 'This cow is connected with this same hide'; would they be speaking rightly, sisters?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that skilled butcher or butcher's apprentice, having killed a cow, would cut up the cow with a sharp butcher's knife without damaging the inner mass of flesh, without damaging the outer hide. Whatever sinew, ligament, or connective tissue there was in between, he would cut, carve, slice and trim it with the sharp butcher's knife. Having cut, carved, sliced and trimmed it, having shaken out the inner parts, having covered that cow with that same hide, even though he might say: 'This cow is connected with this same hide'; yet that cow would be disconnected from that hide."

"Sisters, I have made this simile to convey the meaning. This is its meaning: 'Internal mass of flesh', sisters, this is a designation for the six internal sense bases; 'External mass of skin', sisters, this is a designation for the six external sense bases; 'Sinew, ligament, and connective tissue in between', sisters, this is a designation for delight and lust; 'Sharp butcher's knife', sisters, this is a designation for noble wisdom; that noble wisdom which cuts, carves, slices and trims the defilements, fetters and bonds in between.

414. "Sisters, there are these seven enlightenment factors, with whose development and frequent cultivation a monk, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Which seven? Here, sisters, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release. He develops the enlightenment factor of investigation-of-states...etc... He develops the enlightenment factor of energy... He develops the enlightenment factor of rapture... He develops the enlightenment factor of tranquillity... He develops the enlightenment factor of concentration... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. These, sisters, are the seven enlightenment factors, with whose development and frequent cultivation a monk, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life."

415. Then the Venerable Nandaka, having given this exhortation to those Buddhist nuns, dismissed them: "Go, sisters; it is time." Then those Buddhist nuns, having delighted in and approved of the Venerable Nandaka's words, rose from their seats, paid homage to the Venerable Nandaka, circumambulated him, and approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. To those Buddhist nuns standing to one side, the Blessed One said this: "Go, Buddhist nuns; it is time." Then those Buddhist nuns, having paid homage to the Blessed One, circumambulated him, and departed. Then the Blessed One, shortly after those Buddhist nuns had left, addressed the monks: "Just as, monks, on the fifteenth day of the Uposatha, there is no perplexity or uncertainty for many people - 'Is the moon incomplete or is the moon full?' for indeed the moon is full; Even so, monks, those Buddhist nuns are satisfied with Nandaka's teaching of the Teaching and complete in intention. Among those five hundred Buddhist nuns, monks, even the last Buddhist nun is a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination."

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

The Discourse on Advice from Nandaka is concluded as the fourth.

5. The Shorter Discourse of Advice to Rāhula

416. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, as the Blessed One was alone in seclusion, this reflection arose in his mind - "The qualities that bring liberation to maturity have matured in Rāhula. What if I were to guide Rāhula further to the destruction of the taints?" Then the Blessed One, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from the alms round after the meal, he addressed the Venerable Rāhula: "Take a sitting cloth, Rāhula; we will go to the Dark Forest for the day's abiding." "Yes, Venerable Sir," the Venerable Rāhula replied to the Blessed One and, taking the sitting cloth, followed behind the Blessed One.

Now on that occasion many thousands of deities were following the Blessed One - "Today the Blessed One will guide the Venerable Rāhula further to the destruction of the taints." Then the Blessed One, having entered the Dark Forest, sat down on the prepared seat at the foot of a certain tree. The Venerable Rāhula too, having paid homage to the Blessed One, sat down to one side. When the Venerable Rāhula was seated to one side, the Blessed One said this to him -

417. "What do you think, Rāhula, is the eye permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, are forms permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is eye-consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is eye-contact permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, whatever feeling, perception, formations, and consciousness arise with eye-contact as condition - are they permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

418. "What do you think, Rāhula, is the ear permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the nose permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the tongue permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the body permanent or impermanent?" "Impermanent, Venerable Sir"...etc... "Is the mind permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, are mind-objects permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is mind-consciousness permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, is mind-contact permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir." "What do you think, Rāhula, whatever feeling, perception, formations, and consciousness arise with mind-contact as condition - are they permanent or impermanent?" "Impermanent, Venerable Sir." "And that which is impermanent, is it suffering or happiness?" "Suffering, Venerable Sir." "And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?" "No, Venerable Sir."

419. "Seeing thus, Rāhula, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with whatever feeling, perception, formations, and consciousness arise with eye-contact as condition. He becomes disenchanted with the ear, disenchanted with sounds...etc... He becomes disenchanted with the nose, disenchanted with odours... He becomes disenchanted with the tongue, disenchanted with tastes... He becomes disenchanted with the body, disenchanted with tactile objects... He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with whatever feeling, perception, formations, and consciousness arise with mind-contact as condition. Being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

This is what the Blessed One said. Delighted, the Venerable Rāhula rejoiced in what the Blessed One had said. And while this explanation was being spoken, the Venerable Rāhula's mind was liberated from the taints through not clinging. And in many thousands of deities there arose the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease."

The Shorter Discourse of Advice to Rāhula is concluded, the fifth.

6. The Discourse on the Six Sets of Six

420. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I shall reveal the holy life that is utterly perfect and pure, that is - the six sets of six. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

421. "'The six internal sense bases should be understood' - so it was said. And what was the reason for saying this? eye-base, ear-base, nose-base, tongue-base, body-base, mind-base. 'The six internal sense bases should be understood' - when this was said, it was said with reference to this. This is the first set of six.

"'The six external sense bases should be understood' - so it was said. And what was the reason for saying this? form-base, sound-base, odour-base, taste-base, tactile-base, mind-object-base. "'The six external sense bases should be understood'" - when this was said, it was said with reference to this. This is the second set of six.

"'The six classes of consciousness should be understood'" - so it was said. And what was the reason for saying this? Dependent on the eye and forms, eye-consciousness arises; dependent on the ear and sounds, ear-consciousness arises; dependent on the nose and odours, nose-consciousness arises; dependent on the tongue and tastes, tongue-consciousness arises; dependent on the body and tactile objects, body-consciousness arises; dependent on the mind and mental phenomena, mind-consciousness arises. 'The six classes of consciousness should be understood' - when this was said, it was said with reference to this. This is the third set of six.

"'The six classes of contact should be understood'" - so it was said. And what was the reason for saying this? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; dependent on the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact; dependent on the body and tactile objects, body-consciousness arises; the meeting of the three is contact; dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact. "'The six classes of contact should be understood'" - when this was said, it was said with reference to this. This is the fourth set of six.

"'The six classes of feeling should be understood'" - so it was said. And what was the reason for saying this? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the ear and sounds, ear-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the nose and odours, nose-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the tongue and tastes, tongue-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the body and tactile objects, body-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling. "'The six classes of feeling should be understood'" - when this was said, it was said with reference to this. This is the fifth set of six.

"'The six classes of craving should be understood'" - so it was said. And what was the reason for saying this? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; with feeling as condition, craving; dependent on the ear and sounds, ear-consciousness arises... etc... dependent on the nose and odours, nose-consciousness arises... dependent on the tongue and tastes, tongue-consciousness arises... dependent on the body and tactile objects, body-consciousness arises... dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition, feeling; with feeling as condition, craving. "'The six classes of craving should be understood'" - when this was said, it was said with reference to this. This is the sixth set of six.

422. "If one would say 'the eye is self', that is not tenable. The arising and passing away of the eye is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'the eye is self'. Thus the eye is non-self.

"If one would say 'forms are self', that is not tenable. The arising and passing away of forms is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'forms are self'. Thus the eye is non-self, forms are non-self.

"If one would say 'eye-consciousness is self', that is not tenable. The arising and passing away of eye-consciousness is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'eye-consciousness is self'. Thus the eye is non-self, forms are non-self, eye-consciousness is non-self.

"If one would say 'eye-contact is self', that is not tenable. The arising and passing away of eye-contact is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'eye-contact is self'. Thus the eye is non-self, forms are non-self, eye-consciousness is non-self, eye-contact is non-self.

"If one would say 'feeling is self', that is not tenable. The arising and passing away of feeling is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'feeling is self'. Thus the eye is non-self, forms are non-self, eye-consciousness is non-self, eye-contact is non-self, feeling is non-self.

"If one would say 'craving is self', that is not tenable. The arising and passing away of craving is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'craving is self'. Thus the eye is non-self, forms are non-self, eye-consciousness is non-self, eye-contact is non-self, feeling is non-self, craving is non-self.

423. "If one would say 'the ear is self'... etc... if one would say 'the nose is self'... if one would say 'the tongue is self'... if one would say 'the body is self'... "If one would say 'the mind is self', that is not tenable. The arising and passing away of the mind is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'the mind is self'. Thus the mind is non-self.

"If one would say 'mind-objects are self', that is not tenable. The arising and passing away of mind-objects is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'mind-objects are self'. Thus the mind is non-self, mind-objects are non-self.

"If one would say 'mind-consciousness is self', that is not tenable. The arising and passing away of mind-consciousness is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'mind-consciousness is self'. Thus the mind is non-self, mind-objects are non-self, mind-consciousness is non-self.

"If one would say 'mind-contact is self', that is not tenable. The arising and passing away of mind-contact is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'mind-contact is self'. Thus the mind is non-self, mind-objects are non-self, mind-consciousness is non-self, mind-contact is non-self.

"If one would say 'feeling is self', that is not tenable. The arising and passing away of feeling is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'feeling is self'. Thus the mind is non-self, mind-objects are non-self, mind-consciousness is non-self, mind-contact is non-self, feeling is non-self.

"If one would say 'craving is self', that is not tenable. The arising and passing away of craving is evident. When arising and passing away are evident, this would amount to saying 'my self arises and passes away.' Therefore it is not tenable - if one would say 'craving is self'. Thus the mind is non-self, mind-objects are non-self, mind-consciousness is non-self, mind-contact is non-self, feeling is non-self, craving is non-self.

424. "Now, monks, this is the way leading to the origin of identity - regards the eye as 'This is mine, this I am, this is my self'; regards forms as 'This is mine, this I am, this is my self'; regards eye-consciousness as 'This is mine, this I am, this is my self'; regards eye-contact as 'This is mine, this I am, this is my self'; regards feeling as 'This is mine, this I am, this is my self'; regards craving as 'This is mine, this I am, this is my self'; regards the ear as 'This is mine, this I am, this is my self'...etc... regards the nose as 'This is mine, this I am, this is my self'...etc... regards the tongue as 'This is mine, this I am, this is my self'...etc... regards the body as 'This is mine, this I am, this is my self'...etc... regards the mind as 'This is mine, this I am, this is my self', regards mind-objects as 'This is mine, this I am, this is my self', regards mind-consciousness as 'This is mine, this I am, this is my self', regards mind-contact as 'This is mine, this I am, this is my self', regards feeling as 'This is mine, this I am, this is my self', regards craving as 'This is mine, this I am, this is my self'.

"Now, monks, this is the way leading to the cessation of identity - regards the eye as 'This is not mine, I am not this, this is not my self'. regards forms as 'This is not mine, I am not this, this is not my self'. regards eye-consciousness as 'This is not mine, I am not this, this is not my self'. regards eye-contact as 'This is not mine, I am not this, this is not my self'. regards feeling as 'This is not mine, I am not this, this is not my self'. regards craving as 'This is not mine, I am not this, this is not my self'. regards the ear as 'This is not mine, I am not this, this is not my self'...etc... regards the nose as 'This is not mine, I am not this, this is not my self'... regards the tongue as 'This is not mine, I am not this, this is not my self'... regards the body as 'This is not mine, I am not this, this is not my self'... regards the mind as 'This is not mine, I am not this, this is not my self'. regards mind-objects as 'This is not mine, I am not this, this is not my self'. regards mind-consciousness as 'This is not mine, I am not this, this is not my self'. regards mind-contact as 'This is not mine, I am not this, this is not my self'. regards feeling as 'This is not mine, I am not this, this is not my self'. regards craving as 'This is not mine, I am not this, this is not my self'.

425. "Monks, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, there arises what is felt as pleasant or painful or neither-painful-nor-pleasant. Being touched by pleasant feeling, he delights in it, welcomes it, and holds to it. The underlying tendency to lust underlies him. Being touched by painful feeling, he sorrows, becomes weary, laments, beats his breast, and falls into confusion. The underlying tendency to aversion underlies him. Being touched by neither-painful-nor-pleasant feeling, he does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance underlies him. Indeed, monks, without abandoning the underlying tendency to lust for pleasant feeling, without dispelling the underlying tendency to aversion for painful feeling, without removing the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, without abandoning ignorance and giving rise to true knowledge, that he should make an end of suffering in this very life - This is not a possible position.

"Monks, dependent on the ear and sounds, ear-consciousness arises... etc... Monks, dependent on the nose and odours, nose-consciousness arises... etc... Monks, dependent on the tongue and tastes, tongue-consciousness arises... etc... Monks, dependent on the body and tactile objects, body-consciousness arises... etc... Monks, dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition, there arises what is felt as pleasant or painful or neither-painful-nor-pleasant. Being touched by pleasant feeling, he delights in it, welcomes it, and holds to it. The underlying tendency to lust underlies him. Being touched by painful feeling, he sorrows, becomes weary, laments, beats his breast, and falls into confusion. The underlying tendency to aversion underlies him. Being touched by neither-painful-nor-pleasant feeling, he does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance underlies him. Indeed, monks, without abandoning the underlying tendency to lust for pleasant feeling, without dispelling the underlying tendency to aversion for painful feeling, without removing the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, without abandoning ignorance and giving rise to true knowledge, that he should make an end of suffering in this very life - This is not a possible position.

426. "Monks, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, there arises what is felt as pleasant or painful or neither-painful-nor-pleasant. Being touched by pleasant feeling, he does not delight in it, does not welcome it, does not hold to it. The underlying tendency to lust does not lie latent within him. Being touched by painful feeling, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. The underlying tendency to aversion does not lie latent within him. Being touched by neither-painful-nor-pleasant feeling, he understands as it really is the origin, disappearance, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance does not lie latent within him. Indeed, monks, having abandoned the underlying tendency to lust for pleasant feeling, having dispelled the underlying tendency to aversion for painful feeling, having removed the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, having abandoned ignorance and given rise to true knowledge, that he should make an end of suffering in this very life - This is indeed a possible position.

"Monks, dependent on the ear and sounds, ear-consciousness arises... etc...

"Monks, dependent on the nose and odours, nose-consciousness arises... etc...

"Monks, dependent on the tongue and tastes, tongue-consciousness arises... etc...

"Monks, dependent on the body and tactile objects, body-consciousness arises... etc...

"Monks, dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition, there arises what is felt as pleasant or painful or neither-painful-nor-pleasant. Being touched by pleasant feeling, he does not delight in it, does not welcome it, does not hold to it. The underlying tendency to lust does not lie latent within him. Being touched by painful feeling, he does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. The underlying tendency to aversion does not lie latent within him. Being touched by neither-painful-nor-pleasant feeling, he understands as it really is the origin, disappearance, gratification, danger, and escape regarding that feeling. The underlying tendency to ignorance does not lie latent within him. Indeed, monks, having abandoned the underlying tendency to lust for pleasant feeling, having dispelled the underlying tendency to aversion for painful feeling, having removed the underlying tendency to ignorance for neither-painful-nor-pleasant feeling, having abandoned ignorance and given rise to true knowledge, that he should make an end of suffering in this very life - This is indeed a possible position.

427. "Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with feeling, disenchanted with craving. He becomes disenchanted with the ear, disenchanted with sounds...etc... He becomes disenchanted with the nose, disenchanted with odours... He becomes disenchanted with the tongue, disenchanted with tastes... He becomes disenchanted with the body, disenchanted with tactile objects... He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling, disenchanted with craving. Being disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

The Discourse on the Six Sets of Six is concluded as the sixth.

7. The Great Discourse on the Six Sense Bases

428. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "Monks, I shall teach you the discourse on the great sixfold base. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

429. "Monks, not knowing and seeing the eye as it really is, not knowing and seeing forms as they really are, not knowing and seeing eye-consciousness as it really is, not knowing and seeing eye-contact as it really is, not knowing and seeing as it really is whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - one is impassioned with the eye, impassioned with forms, impassioned with eye-consciousness, impassioned with eye-contact, impassioned with whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant.

"For one who dwells thus impassioned, fettered, confused, contemplating gratification, the five aggregates of clinging go to future increase. His craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, increases. His bodily disturbances increase and mental disturbances increase; bodily torments increase and mental torments increase; bodily fevers increase and mental fevers increase. He experiences both bodily suffering and mental suffering.

"Monks, not knowing and seeing the ear as it really is...etc... "Monks, not knowing and seeing the nose as it really is...etc... "Monks, not knowing and seeing the tongue as it really is...etc... "Monks, not knowing and seeing the body as it really is...etc... "Monks, not knowing and seeing the mind as it really is, not knowing and seeing mind-objects as they really are, not knowing and seeing mind-consciousness as it really is, not knowing and seeing mind-contact as it really is, not knowing and seeing as it really is whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - one is impassioned with the mind, impassioned with mind-objects, impassioned with mind-consciousness, impassioned with mind-contact, impassioned with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant.

430. "Monks, knowing and seeing the eye as it really is, knowing and seeing forms as they really are, knowing and seeing eye-consciousness as it really is, knowing and seeing eye-contact as it really is, knowing and seeing as it really is whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - one is not impassioned with the eye, not impassioned with forms, not impassioned with eye-consciousness, not impassioned with eye-contact, not impassioned with whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant.

"For one who dwells thus unimpassioned, unfettered, unconfused, contemplating danger, the five aggregates of clinging go to future decrease. His craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there, is abandoned. His bodily disturbances are abandoned and mental disturbances are abandoned; his bodily torments are abandoned and mental torments are abandoned; his bodily fevers are abandoned and mental fevers are abandoned. He experiences both bodily happiness and mental happiness.

431. Whatever is the view of one who is thus, that becomes their right view; whatever is the intention of one who is thus, that becomes their right intention; whatever is the effort of one who is thus, that becomes their right effort; whatever is the mindfulness of one who is thus, that becomes their right mindfulness; whatever is the concentration of one who is thus, that becomes their right concentration. But previously their bodily action, verbal action, and livelihood have been well purified. Thus for them this Noble Eightfold Path goes to fulfilment of development.

As they develop this Noble Eightfold Path, the four foundations of mindfulness go to fulfilment of development, the four right strivings go to fulfilment of development, the four bases for spiritual power go to fulfilment of development, the five faculties go to fulfilment of development, the five powers go to fulfilment of development, the seven enlightenment factors go to fulfilment of development.

"For him these two things proceed in harmony - serenity and insight. He fully understands with direct knowledge those things that should be fully understood with direct knowledge. He abandons with direct knowledge those things that should be abandoned with direct knowledge. He develops with direct knowledge those things that should be developed with direct knowledge. He realizes with direct knowledge those things that should be realized with direct knowledge.

"And what, monks, are the things that should be fully understood with direct knowledge? One should say, 'The five aggregates of clinging', that is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. These things should be fully understood with direct knowledge.

"And what, monks, are the things that should be abandoned with direct knowledge? Ignorance and craving for existence - these things should be abandoned with direct knowledge.

"And what, monks, are the things that should be developed with direct knowledge? Serenity and insight - these things should be developed with direct knowledge.

"What, monks, are the things that should be realized with direct knowledge? True knowledge and liberation - these things should be realized with direct knowledge.

432. "Monks, knowing and seeing the ear as it really is...etc... "Monks, knowing and seeing the nose as it really is...etc... "Monks, knowing and seeing the tongue as it really is... "Monks, knowing and seeing the body as it really is... "Monks, knowing and seeing the mind as it really is, knowing and seeing mind-objects as they really are, knowing and seeing mind-consciousness as it really is, knowing and seeing mind-contact as it really is, knowing and seeing as it really is whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - one is not impassioned with the mind, not impassioned with mind-objects, not impassioned with mind-consciousness, not impassioned with mind-contact, not impassioned with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant.

433. Whatever is the view of one who is thus, that becomes their right view; whatever is the intention of one who is thus, that becomes their right intention; whatever is the effort of one who is thus, that becomes their right effort; whatever is the mindfulness of one who is thus, that becomes their right mindfulness; whatever is the concentration of one who is thus, that becomes their right concentration. But previously their bodily action, verbal action, and livelihood have been well purified. Thus for them this Noble Eightfold Path goes to fulfilment of development.

"And what, monks, are the things that should be abandoned with direct knowledge? Ignorance and craving for existence - these things should be abandoned with direct knowledge.

"And what, monks, are the things that should be developed with direct knowledge? Serenity and insight - these things should be developed with direct knowledge.

"And what, monks, are the things that should be realized with direct knowledge? True knowledge and liberation - these things should be realized with direct knowledge."

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

The Great Discourse on the Sixfold Base is concluded as the seventh.

8. The Discourse to the People of Nagaravinda

434. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Nagaravinda, a village of Kosalan brahmins. The brahmin householders of Nagaravinda heard: "The ascetic Gotama, son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala together with a large Community of monks, has arrived at Nagaravinda. Now concerning that Master Gotama, this good reputation has spread: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' Having realised through direct knowledge, he makes known this world with its deities, Māra, and Brahmā, this generation with its ascetics and brahmins, with its deities and humans. He teaches the Teaching that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; he reveals the holy life that is utterly perfect and pure. It is good indeed to see such Arahants."

Then the brahmin householders of Nagaravinda approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One; after exchanging courteous and cordial greetings, they sat down to one side. Some made reverential salutation towards the Blessed One and sat down to one side. Some announced their name and clan in the presence of the Blessed One and sat down to one side. Some sat down to one side in silence. When the brahmin householders of Nagaravindeyya were seated to one side, the Blessed One said this -

435. "Householders, if wanderers of other sects were to ask you thus - 'What kind of ascetics and brahmins, householders, should not be honoured, not be respected, not be esteemed, not be venerated?' Being asked thus, householders, you should reply to those wanderers of other sects thus - 'Those ascetics and brahmins who are not free from lust, not free from hatred, not free from delusion regarding forms cognizable by the eye, whose minds are not internally peaceful, who conduct themselves both righteously and unrighteously by body, speech and mind - such ascetics and brahmins should not be honoured, not be respected, not be esteemed, not be venerated. What is the reason for this? For we too are not free from lust, not free from hatred, not free from delusion regarding forms cognizable by the eye, our minds are not internally peaceful, we conduct ourselves both righteously and unrighteously by body, speech and mind, and we do not see anything higher in their righteous conduct. Therefore those venerable ascetics and brahmins should not be honoured, not be respected, not be esteemed, not be venerated. Those ascetics and brahmins who regarding sounds cognizable by the ear... regarding odours cognizable by the nose... regarding tastes cognizable by the tongue... regarding tactile objects cognizable by the body... regarding mental phenomena cognizable by the mind are not free from lust, not free from hatred, not free from delusion, whose minds are not internally peaceful, who conduct themselves both righteously and unrighteously by body, speech and mind - such ascetics and brahmins should not be honoured, not be respected, not be esteemed, not be venerated. What is the reason for this? For we too are not free from lust, not free from hatred, not free from delusion regarding mental phenomena cognizable by the mind, our minds are not internally peaceful, we conduct ourselves both righteously and unrighteously by body, speech and mind, and we do not see anything higher in their righteous conduct. Therefore those venerable ascetics and brahmins should not be honoured, not be respected, not be esteemed, not be venerated.' Being asked thus, householders, you should reply to those wanderers of other sects in this way.

436. "Householders, if wanderers of other sects were to ask you thus - 'What kind of ascetics and brahmins, householders, should be honoured, respected, esteemed and venerated?' Being asked thus, householders, you should reply to those wanderers of other sects thus - 'Those ascetics and brahmins who are free from lust, free from hatred, free from delusion regarding forms cognizable by the eye, whose minds are internally peaceful, who conduct themselves righteously by body, speech and mind - such ascetics and brahmins should be honoured, respected, esteemed and venerated. What is the reason for this? For we too are not free from lust, not free from hatred, not free from delusion regarding forms cognizable by the eye, our minds are not internally peaceful, we conduct ourselves both righteously and unrighteously by body, speech and mind, and we see something higher in their righteous conduct. Therefore those venerable ascetics and brahmins should be honoured, respected, esteemed and venerated. Those ascetics and brahmins who regarding sounds cognizable by the ear... regarding odours cognizable by the nose... regarding tastes cognizable by the tongue... regarding tactile objects cognizable by the body... regarding mental phenomena cognizable by the mind are free from lust, free from hatred, free from delusion, whose minds are internally peaceful, who conduct themselves righteously by body, speech and mind - such ascetics and brahmins should be honoured, respected, esteemed and venerated. What is the reason for this? For we too are not free from lust, not free from hatred, not free from delusion regarding mental phenomena cognizable by the mind, our minds are not internally peaceful, we conduct ourselves both righteously and unrighteously by body, speech and mind, and we see something higher in their righteous conduct. Therefore those venerable ascetics and brahmins should be honoured, respected, esteemed and venerated.' Being asked thus, householders, you should reply to those wanderers of other sects in this way.

437. "Householders, if wanderers of other sects were to ask you thus - 'What are your aspects, what are your inferences, by which you venerable ones speak thus: "Surely these venerable ones are either without lust or practising for the removal of lust, either without hatred or practising for the removal of hatred, either without delusion or practising for the removal of delusion"?' Being asked thus, householders, you should reply to those wanderers of other sects thus - 'Indeed, these venerable ones resort to remote lodgings in forests and woodland thickets. There are no such forms cognizable by the eye seeing which they might delight again and again, there are no such sounds cognizable by the ear hearing which they might delight again and again, there are no such odours cognizable by the nose smelling which they might delight again and again, there are no such tastes cognizable by the tongue tasting which they might delight again and again, there are no such tactile objects cognizable by the body touching which they might delight again and again. Friends, these are our aspects, these are our inferences, by which we speak thus - "Surely these venerable ones are either without lust or practising for the removal of lust, either without hatred or practising for the removal of hatred, either without delusion or practising for the removal of delusion".' Being asked thus, householders, you should reply to those wanderers of other sects thus."

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

The Discourse to the People of Nagaravinda, the eighth, is concluded.

9. The Discourse on the Purification of Almsfood

438. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Sāriputta was seated to one side, the Blessed One said this to him -

"Sāriputta, your faculties are very serene, your complexion pure and bright. "Sāriputta, in which dwelling do you now often dwell?" "Venerable Sir, I now often dwell in voidness." "Good, good, Sāriputta! Indeed, Sāriputta, you now often dwell in the dwelling of a great man. For this, Sāriputta, is the dwelling of a great man, namely - voidness. Therefore, Sāriputta, if a monk should wish: 'May I often dwell in voidness,' then, Sāriputta, that monk should reflect thus: 'On the path by which I entered the village for alms, in the area where I walked for alms, and on the path by which I returned from the village after alms, do I have desire, lust, hatred, delusion, or aversion in my mind regarding forms cognizable by the eye?' If, Sāriputta, upon reflection, a monk knows thus: 'On the path by which I entered the village for alms, in the area where I walked for alms, and on the path by which I returned from the village after alms, I have desire, lust, hatred, delusion, or aversion in my mind regarding forms cognizable by the eye,' then, Sāriputta, that monk should strive for the abandoning of those evil unwholesome states. But if, Sāriputta, upon reflection, a monk knows thus: 'On the path by which I entered the village for alms, in the area where I walked for alms, and on the path by which I returned from the village after alms, I have no desire, lust, hatred, delusion, or aversion in my mind regarding forms cognizable by the eye,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

439. "And furthermore, Sāriputta, a monk should reflect thus: 'On the path by which I entered the village for alms, in the area where I walked for alms, and on the path by which I returned from the village after alms, do I have desire, lust, hatred, delusion, or aversion in my mind regarding sounds cognizable by the ear...etc... regarding odours cognizable by the nose... regarding tastes cognizable by the tongue... regarding tactile objects cognizable by the body... regarding mental phenomena cognizable by the mind?' If, Sāriputta, upon reflection, a monk knows thus: 'On the path by which I entered the village for alms, in the area where I walked for alms, and on the path by which I returned from the village after alms, I have desire, lust, hatred, delusion, or aversion in my mind regarding mental phenomena cognizable by the mind,' then, Sāriputta, that monk should strive for the abandoning of those evil unwholesome states. But if, Sāriputta, upon reflection, a monk knows thus: 'On the path by which I entered the village for alms, in the area where I walked for alms, and on the path by which I returned from the village after alms, I have no desire, lust, hatred, delusion, or aversion in my mind regarding mental phenomena cognizable by the mind,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

440. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I abandoned the five cords of sensual pleasure?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not abandoned the five cords of sensual pleasure,' then, Sāriputta, that monk should strive for the abandoning of the five cords of sensual pleasure. But if, Sāriputta, upon reflection, a monk knows thus: 'I have abandoned the five cords of sensual pleasure,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

441. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I abandoned the five hindrances?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not abandoned the five hindrances,' then, Sāriputta, that monk should strive for the abandoning of the five hindrances. But if, Sāriputta, upon reflection, a monk knows thus: 'I have abandoned the five hindrances,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

442. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I fully understood the five aggregates of clinging?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not fully understood the five aggregates of clinging,' then, Sāriputta, that monk should strive for the full understanding of the five aggregates of clinging. But if, Sāriputta, upon reflection, a monk knows thus: 'I have fully understood the five aggregates of clinging,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

443. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the four foundations of mindfulness?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the four foundations of mindfulness,' then, Sāriputta, that monk should strive for the development of the four foundations of mindfulness. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the four foundations of mindfulness,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

444. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the four right strivings?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the four right strivings,' then, Sāriputta, that monk should strive for the development of the four right strivings. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the four right strivings,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

445. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the four bases for spiritual power?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the four bases for spiritual power,' then, Sāriputta, that monk should strive for the development of the four bases for spiritual power. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the four bases for spiritual power,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

446. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the five faculties?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the five faculties,' then, Sāriputta, that monk should strive for the development of the five faculties. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the five faculties,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

447. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the five powers?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the five powers,' then, Sāriputta, that monk should strive for the development of the five powers. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the five powers,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

448. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the seven enlightenment factors?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the seven enlightenment factors,' then, Sāriputta, that monk should strive for the development of the seven enlightenment factors. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the seven enlightenment factors,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

449. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed the Noble Eightfold Path?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed the Noble Eightfold Path,' then, Sāriputta, that monk should strive for the development of the Noble Eightfold Path. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed the Noble Eightfold Path,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

450. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I developed serenity and insight?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not developed serenity and insight,' then, Sāriputta, that monk should strive for the development of serenity and insight. But if, Sāriputta, upon reflection, a monk knows thus: 'I have developed serenity and insight,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

451. "And furthermore, Sāriputta, a monk should reflect thus: 'Have I realized true knowledge and liberation?' If, Sāriputta, upon reflection, a monk knows thus: 'I have not realized true knowledge and liberation,' then, Sāriputta, that monk should strive for the realization of true knowledge and liberation. But if, Sāriputta, upon reflection, a monk knows thus: 'I have realized true knowledge and liberation,' then, Sāriputta, that monk should dwell with that rapture and gladness, training day and night in wholesome states.

452. "Whatever ascetics or brahmins in the past purified almsfood, Sāriputta, all of them did so after repeated reflection purified almsfood. Whatever ascetics or brahmins in the future will purify almsfood, Sāriputta, all of them will do so after repeated reflection will purify almsfood. Whatever ascetics or brahmins at present purify almsfood, Sāriputta, all of them do so after repeated reflection purify almsfood. Therefore, Sāriputta, 'After repeated reflection we will purify almsfood' - this is how you should train."

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

The Discourse on the Purification of Almsfood, the ninth, is concluded.

10. The Discourse on the Development of the Sense Faculties

453. Thus have I heard - On one occasion the Blessed One was dwelling at Gajaṅgalā in the Bamboo Grove. Then the young man Uttara, a pupil of Pārāsivi, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. When the young man Uttara, a pupil of Pārāsivi, was seated to one side, the Blessed One said this to him - "Does the brahmin Pārāsivi teach his disciples the development of the faculties, Uttara?" "Yes, Master Gotama, the brahmin Pārāsivi teaches his disciples the development of the faculties." "And how, Uttara, does the brahmin Pārāsivi teach his disciples the development of the faculties?" "Here, Master Gotama, one does not see form with the eye, does not hear sound with the ear - that is how, Master Gotama, the brahmin Pārāsivi teaches his disciples the development of the faculties." "In that case, Uttara, according to what the brahmin Pārāsivi says, a blind person would have developed faculties and a deaf person would have developed faculties. For, Uttara, a blind person does not see form with the eye, and a deaf person does not hear sound with the ear." When this was said, the young man Uttara, a pupil of Pārāsivi, sat silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words.

Then the Blessed One, seeing the young man Uttara, a pupil of Pārāsivi, silent, dismayed, with shoulders drooping, face down, brooding, at a loss for words, addressed the Venerable Ānanda: "The brahmin Pārāsivi teaches his disciples the development of the faculties in one way, Ānanda, but the unsurpassed development of the faculties in the noble discipline is quite different." "This is the time, Blessed One; this is the time, Fortunate One, for the Blessed One to teach the unsurpassed development of the faculties in the noble discipline. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this -

454. "And how, Ānanda, is there the unsurpassed development of the faculties in the noble discipline? Here, Ānanda, when a monk sees a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus: 'There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is: equanimity.' Then that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases in him; equanimity becomes established. Just as, Ānanda, a person with good eyesight might open their eyes having closed them, or might close their eyes having opened them; even so, Ānanda, for anyone, that quickly, that rapidly, that easily, the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, and equanimity becomes established - this is called, Ānanda, in the noble discipline the unsurpassed development of the faculties regarding forms cognizable by the eye.

455. "Furthermore, Ānanda, when a monk hears a sound with the ear, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus: 'There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is: equanimity.' Then that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases in him; equanimity becomes established. Just as, Ānanda, a strong person might easily snap their fingers; even so, Ānanda, for anyone, that quickly, that rapidly, that easily, the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, and equanimity becomes established - this is called, Ānanda, in the noble discipline the unsurpassed development of the faculties regarding sounds cognizable by the ear.

456. "Furthermore, Ānanda, when a monk smells an odour with the nose, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus: 'There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is: equanimity.' Then that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases in him; equanimity becomes established. Just as, Ānanda, drops of water roll off a slightly sloping lotus leaf and do not remain there; even so, Ānanda, for anyone, that quickly, that rapidly, that easily, the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, and equanimity becomes established - this is called, Ānanda, in the noble discipline the unsurpassed development of the faculties regarding odours cognizable by the nose.

457. "Furthermore, Ānanda, when a monk tastes a flavour with the tongue, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus: 'There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is: equanimity.' Then that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases in him; equanimity becomes established. Just as, Ānanda, a strong person might gather a ball of spittle on the tip of their tongue and spit it out with ease; even so, Ānanda, for anyone, that quickly, that rapidly, that easily, the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, and equanimity becomes established - this is called, Ānanda, in the noble discipline the unsurpassed development of the faculties regarding flavours cognizable by the tongue.

458. "Furthermore, Ānanda, when a monk touches a tactile object with the body, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus: 'There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is: equanimity.' Then that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases in him; equanimity becomes established. Just as, Ānanda, a strong person might extend their bent arm or bend their extended arm; even so, Ānanda, for anyone, that quickly, that rapidly, that easily, the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, and equanimity becomes established - this is called, Ānanda, in the noble discipline the unsurpassed development of the faculties regarding tactile objects cognizable by the body.

459. "Furthermore, Ānanda, when a monk cognizes a mental phenomenon with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus: 'There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable. And that is conditioned, gross, dependently arisen. This is peaceful, this is sublime, that is: equanimity.' Then that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases in him; equanimity becomes established. Just as, Ānanda, a strong person might drop two or three drops of water onto an iron pan heated for a day; slow, Ānanda, is the falling of the water drops, yet they would quickly come to destruction and exhaustion; even so, Ānanda, for anyone, that quickly, that rapidly, that easily, the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, and equanimity becomes established - this is called, Ānanda, in the noble discipline the unsurpassed development of the faculties regarding mental phenomena cognizable by the mind. This, Ānanda, is how there is the unsurpassed development of the faculties in the noble discipline.

460. "And how, Ānanda, is one a trainee on the way? Here, Ānanda, when a monk sees a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He is troubled, ashamed, and disgusted by that arisen agreeable thing, that arisen disagreeable thing, that arisen both agreeable and disagreeable thing. 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, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He is troubled, ashamed, and disgusted by that arisen agreeable thing, that arisen disagreeable thing, that arisen both agreeable and disagreeable thing. This, Ānanda, is how one is a trainee on the way.

461. "And how, Ānanda, is one noble with developed faculties? Here, Ānanda, when a monk sees a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. If he 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 unrepulsive and the repulsive', 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.

462. "Furthermore, Ānanda, when a monk hears a sound with the ear...etc... 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, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. If he 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 unrepulsive and the repulsive', 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, Ānanda, is how one is noble with developed faculties.

463. "Thus, Ānanda, I have taught the unsurpassed development of the faculties in the noble discipline, I have taught the way of the trainee, I have taught the noble one with developed faculties. Whatever, Ānanda, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern, that has been done for you by me. Here, Ānanda, are the roots of trees, here are empty dwellings. Meditate, Ānanda, do not be negligent, do not be ones who later feel regret. This is our instruction to you.

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

The Discourse on the Development of the Sense Faculties is concluded as the tenth.

The Chapter on the Six Sense Bases is concluded as the fifth.

Here is its summary -

Anāthapiṇḍika, Channa, Puṇṇa, Nandaka and Rāhula;

The Six Sets of Six, The Six Sense Bases, Nagaravindeyya and Purification;

And Development of the Faculties, thus the chapter with Exhortation as the fifth.

This is the summary of chapters:

Devadaha and Anupada, and Suññata and Vibhanga;

And Saḷāyatana are the chapters established in the Upper Fifty.

The Upper Fifty is complete.

Adorned with three fifties, the complete

Middle Length Collection is complete.

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3. The Final Fifty Discourses

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In the Middle Length Discourses

The Final Fifty Discourses

1.

The Chapter on Devadaha

1.

The Discourse at Devadaha

2.

The Discourse on the Five and Three

3.

The Discourse on "What Do You Think About Me?"

4.

The Discourse at Sāmagāma

5.

The Discourse to Sunakkhatta

6.

The Discourse on the Way to the Imperturbable

7.

The Discourse to Gaṇaka Moggallāna

8.

The Discourse with Gopaka Moggallāna

9.

The Greater Discourse on the Full-Moon Night

10.

The Shorter Discourse on the Full-Moon Night

2.

The Chapter on One by One

1.

The Discourse on One by One as they Occurred

2.

The Discourse on the Sixfold Purity

3.

The Discourse on the True Person

4.

The Discourse on What Should and Should Not Be Cultivated

5.

The Discourse on the Many Kinds of Elements

6.

The Discourse at Isigili

7.

The Great Discourse on the Forty

8.

Discourse on Mindfulness of Breathing

9.

The Discourse on Mindfulness Directed to the Body

10.

The Discourse on Rebirth by Choice

3.

The Chapter on Emptiness

1.

The Shorter Discourse on Emptiness

2.

The Greater Discourse on Emptiness

3.

The Discourse on the Wonderful and Marvellous

4.

The Discourse on Bākula

5.

The Discourse on the Grade of the Tamed

6.

The Discourse on Bhūmija

7.

The Discourse on Anuruddha

8.

The Discourse on Mental impurities

9.

The Discourse on Fools and Wise Men

10.

The Discourse on the Divine Messengers

4.

The Chapter on Analysis