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

The Connected Discourses

The Chapter on the Six Sense Bases

1. Connected Discourses on the Six Sense Bases

1. The Chapter on Impermanence

1. Discourse on Internal Impermanence

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

"The eye, monks, is impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. The ear is impermanent. What is impermanent...etc... The nose is impermanent. What is impermanent...etc... The tongue is impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. The body is impermanent. What is impermanent...etc... The mind is impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self 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 the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the mind. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

2. Internal Suffering

2. "The eye, monks, is suffering. What is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. The ear is suffering...etc... The nose is suffering... The tongue is suffering... The body is suffering... The mind is suffering. What is suffering is non-self; what is non-self 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...etc... He understands: 'There is no more coming to any state of being.'" The second.

3. Internal Non-self Discourse

3. "The eye, monks, is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. The ear is non-self...etc... The nose is non-self... The tongue is non-self... The body is non-self... The mind is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'" Third.

4. Discourse on External Impermanence

4. "Monks, forms are impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Sounds... odours... tastes... tactile objects... mind-objects are impermanent. What is impermanent is suffering; what is suffering is non-self. What is non-self 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 forms, disenchanted with sounds, disenchanted with odours, disenchanted with tastes, disenchanted with tactile objects, disenchanted with mind-objects. 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.' Fourth.

5. External Suffering Discourse

5. "Monks, forms are suffering. What is suffering is non-self; what is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Sounds... odours... tastes... tactile objects... mind-objects are suffering. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'" Fifth.

6. External Non-self Discourse

6. "Forms, monks, are non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Sounds... odours... tastes... tactile objects... mind-objects are non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'" Sixth.

7. Internal Impermanence in Past and Future Sutta

7. "The eye, monks, is impermanent, whether past or future; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past eye; does not delight in future eye; practises for revulsion, dispassion, and cessation regarding present eye. The ear is impermanent... The nose is impermanent... The tongue is impermanent, whether past or future; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past tongue; does not delight in future tongue; practises for revulsion, dispassion, and cessation regarding present tongue. The body is impermanent...etc... The mind is impermanent, whether past or future; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past mind; does not delight in future mind; practises for revulsion, dispassion, and cessation regarding present mind." Seventh.

8. Internal Suffering Past and Future Discourse

8. "The eye, monks, past and future is suffering; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past eye; does not delight in future eye; practises for revulsion, dispassion, and cessation regarding present eye. The ear is suffering...etc... The nose is suffering...etc... The tongue, past and future is suffering; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past tongue; does not delight in future tongue; practises for revulsion, dispassion, and cessation regarding present tongue. The body is suffering...etc... The mind, past and future is suffering; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past mind; does not delight in future mind; practises for revulsion, dispassion, and cessation regarding present mind." The eighth.

9. Internal Non-self of Past and Future Discourse

9. "The eye, monks, of the past and future is non-self; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past eye; does not delight in future eye; practises for revulsion, dispassion, and cessation regarding present eye. The ear is non-self...etc... the nose is non-self...etc... The tongue of the past and future is non-self; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past tongue; does not delight in future tongue; practises for revulsion, dispassion, and cessation regarding present tongue. The body is non-self...etc... The mind of the past and future is non-self; what then to say about the present! Seeing thus, monks, the learned noble disciple is indifferent towards past mind; does not delight in future mind; practises for revulsion, dispassion, and cessation regarding present mind." Ninth.

10. Discourse on External Impermanence Past and Future

10. "Monks, forms are impermanent, whether past or future; what then to say about the present ones! Seeing thus, monks, the learned noble disciple is indifferent towards past forms; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present forms. Sounds... odours... tastes... tactile objects... mind-objects are impermanent, whether past or future; what then to say about the present ones! Seeing thus, monks, the learned noble disciple is indifferent towards past mind-objects; does not delight in future mind-objects; practises for revulsion, dispassion, and cessation regarding present mind-objects." Tenth.

11. The Discourse on External, Suffering, Past and Future

11. "Monks, forms are suffering in the past and future; what then to say about the present ones! Seeing thus, monks, the learned noble disciple is indifferent towards past forms; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present forms."...etc... Eleventh.

12. External, Non-self, Past and Future Discourse

12. "Forms, monks, are non-self in the past and future; what then to say about the present ones! Seeing thus, monks, the learned noble disciple is indifferent towards past forms; does not delight in future form; practises for revulsion, dispassion, and cessation regarding present forms. Sounds... odours... tastes... tactile objects... mind-objects are non-self in the past and future; what then to say about the present ones! Seeing thus, monks, the learned noble disciple is indifferent towards past mind-objects; does not delight in future mind-objects; practises for revulsion, dispassion, and cessation regarding present mind-objects." Twelfth.

First Chapter, the Chapter on Impermanence.

Here is its summary -

Impermanent, suffering, and non-self, three internal and external;

Three spoken of with impermanent, those internal and external.

2. The Chapter of the Pairs

1. First Discourse on Before Enlightenment

13. At Sāvatthī. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What is the gratification in the eye, what is the danger, what is the escape? What of the ear...etc... what of the nose... what of the tongue... what of the body... what is the gratification in the mind, what is the danger, what is the escape?' Then, monks, I thought: 'Whatever pleasure and joy arise dependent on the eye - this is the gratification in the eye. That the eye is impermanent, suffering, and subject to change - this is the danger in the eye. The removal of desire and lust, the abandoning of desire and lust for the eye - this is the escape from the eye. The ear...etc... the nose...etc... Whatever pleasure and joy arise dependent on the tongue - this is the gratification in the tongue. That the tongue is impermanent, suffering, and subject to change - this is the danger in the tongue. The removal of desire and lust, the abandoning of desire and lust for the tongue - this is the escape from the tongue. The body...etc... Whatever pleasure and joy arise dependent on the mind - this is the gratification in the mind. That the mind is impermanent, suffering, and subject to change - this is the danger in the mind. The removal of desire and lust, the abandoning of desire and lust for the mind - this is the escape from the mind.'

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six internal sense bases, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six internal sense bases, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' First.

2. The Second Discourse on Before Enlightenment

14. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What is the gratification in forms, what is the danger, what is the escape? What in sounds...etc... what in odours... what in tastes... what in tactile objects... what is the gratification in mind-objects, what is the danger, what is the escape?' Then, monks, I thought: 'Whatever pleasure and joy arise dependent on form - this is the gratification in forms. That forms are impermanent, suffering, and subject to change - this is the danger in forms. The removal of desire and lust, the abandoning of desire and lust for forms - this is the escape from forms. Whatever in sounds... odours... tastes... tactile objects... whatever pleasure and joy arise dependent on mind-objects - this is the gratification in mind-objects. That mind-objects are impermanent, suffering, and subject to change - this is the danger in mind-objects. The removal of desire and lust, the abandoning of desire and lust for mind-objects - this is the escape from mind-objects.'

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six external sense bases, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, I directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six external sense bases, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' The second.

3. First Discourse on the Quest for Gratification

15. "Monks, I wandered in quest of the gratification in the eye. I discovered that gratification in the eye. To the extent that there is gratification in the eye, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in the eye. I discovered that danger in the eye. To the extent that there is danger in the eye, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from the eye. I discovered that escape from the eye. To the extent that there is escape from the eye, that was well seen by me with wisdom. Monks, of the ear... Monks, of the nose... Monks, I wandered in quest of the gratification in the tongue. I discovered that gratification in the tongue. To the extent that there is gratification in the tongue, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in the tongue. I discovered that danger in the tongue. To the extent that there is danger in the tongue, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from the tongue. I discovered that escape from the tongue. To the extent that there is escape from the tongue, that was well seen by me with wisdom. Monks, I wandered in quest of the gratification in the mind. I discovered that gratification in the mind. To the extent that there is gratification in the mind, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in the mind. I discovered that danger in the mind. To the extent that there is danger in the mind, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from the mind. I discovered that escape from the mind. To the extent that there is escape from the mind, that was well seen by me with wisdom.

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six internal sense bases...etc... I claimed. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' Third.

4. Second Discourse on the Quest for Gratification

16. "Monks, I wandered in quest of the gratification in forms. I discovered that gratification in forms. To the extent that there is gratification in forms, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in forms. I discovered that danger in forms. To the extent that there is danger in forms, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from forms. I discovered that escape from forms. To the extent that there is escape from forms, that was well seen by me with wisdom. Monks, regarding sounds... Monks, regarding odours... Monks, regarding tastes... Monks, regarding tactile objects... Monks, I wandered in quest of the gratification in mind-objects. I discovered that gratification in mind-objects. To the extent that there is gratification in mind-objects, that was well seen by me with wisdom. Monks, I wandered in quest of the danger in mind-objects. I discovered that danger in mind-objects. To the extent that there is danger in mind-objects, that was well seen by me with wisdom. Monks, I wandered in quest of the escape from mind-objects. I discovered that escape from mind-objects. To the extent that there is escape from mind-objects, that was well seen by me with wisdom.

"So long, monks, as I did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six external sense bases...etc... I claimed. Knowledge and vision arose in me: 'Unshakable is my liberation, this is the last birth, now there is no renewed existence.' Fourth.

5. First Discourse on "If There Were No Gratification"

17. "If, monks, there were no gratification in the eye, beings would not become enamoured with the eye. But because, monks, there is gratification in the eye, therefore beings become enamoured with the eye. If, monks, there were no danger in the eye, beings would not become disenchanted with the eye. But because, monks, there is danger in the eye, therefore beings become disenchanted with the eye. If, monks, there were no escape from the eye, beings would not escape from the eye. But because, monks, there is escape from the eye, therefore beings escape from the eye. If, monks, there were no gratification in the ear... if, monks, there were no gratification in the nose... if, monks, there were no gratification in the tongue, beings would not become enamoured with the tongue. But because, monks, there is gratification in the tongue, therefore beings become enamoured with the tongue. If, monks, there were no danger in the tongue, beings would not become disenchanted with the tongue. But because, monks, there is danger in the tongue, therefore beings become disenchanted with the tongue. If, monks, there were no escape from the tongue, beings would not escape from the tongue. But because, monks, there is escape from the tongue, therefore beings escape from the tongue. If, monks, there were no gratification in the body... if, monks, there were no gratification in the mind, beings would not become enamoured with the mind. But because, monks, there is gratification in the mind, therefore beings become enamoured with the mind. If, monks, there were no danger in the mind, beings would not become disenchanted with the mind. But because, monks, there is danger in the mind, therefore beings become disenchanted with the mind. If, monks, there were no escape from the mind, beings would not escape from the mind. But because, monks, there is escape from the mind, therefore beings escape from the mind.

"So long, monks, as beings did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six internal sense bases, they did not dwell withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, beings directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six internal sense bases, then, monks, they dwelt withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings." Fifth.

6. Second Discourse on If There Were No Gratification

18. "If, monks, there were no gratification in forms, beings would not become enamoured with forms. But because, monks, there is gratification in forms, therefore beings become enamoured with forms. If, monks, there were no danger in forms, beings would not become disenchanted with forms. But because, monks, there is danger in forms, therefore beings become disenchanted with forms. If, monks, there were no escape from forms, beings would not escape from forms. But because, monks, there is escape from forms, therefore beings escape from forms. If, monks, there were no gratification in sounds... in odours... in tastes... in tactile objects... in mental phenomena, beings would not become enamoured with mental phenomena. But because, monks, there is gratification in mental phenomena, therefore beings become enamoured with mental phenomena. If, monks, there were no danger in mental phenomena, beings would not become disenchanted with mental phenomena. But because, monks, there is danger in mental phenomena, therefore beings become disenchanted with mental phenomena. If, monks, there were no escape from mental phenomena, beings would not escape from mental phenomena. But because, monks, there is escape from mental phenomena, therefore beings escape from mental phenomena.

"So long, monks, as beings did not directly know as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six external sense bases, they did not dwell withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. "But when, monks, beings directly knew as it really is the gratification as gratification, the danger as danger, and the escape as escape regarding these six external sense bases, then, monks, they dwelt withdrawn, disconnected, released, with minds unrestricted in the world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings." Sixth.

7. First Discourse on Seeking Delight

19. "Monks, whoever seeks delight in the eye, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering. Who the ear...etc... who the nose...etc... whoever seeks delight in the tongue, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering. Who the body...etc... whoever seeks delight in the mind, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering."

"But monks, whoever does not seek delight in the eye, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. Who the ear...etc... who the nose...etc... whoever does not seek delight in the tongue, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. Who the body...etc... whoever does not seek delight in the mind, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. Seventh.

8. Second Discourse on Seeking Delight

20. "Monks, whoever seeks delight in forms, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering. Whoever in sounds...etc... odours... tastes... tactile objects... seeks delight in mental phenomena, seeks delight in suffering. Whoever seeks delight in suffering, I say, is not freed from suffering."

"But monks, whoever does not seek delight in forms, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. Whoever in sounds...etc... odours... tastes... tactile objects... does not seek delight in mental phenomena, does not seek delight in suffering. Whoever does not seek delight in suffering, I say, is freed from suffering. The eighth.

9. First Discourse on the Arising of Suffering

21. "Monks, the arising, maintenance, production, and manifestation of the eye, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death. The ear...etc... the nose... the tongue... the body... the arising, maintenance, production, and manifestation of the mind, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death.

"But monks, the cessation, subsiding, and disappearance of the eye, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death. the ear... the nose... the tongue... the body... the cessation, subsiding, and disappearance of the mind, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death." Ninth.

10. The Second Discourse on the Arising of Suffering

22. "Monks, the arising, maintenance, production, and manifestation of forms, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death. of sounds...etc... of odours... of tastes... of tactile objects... the arising, maintenance, production, and manifestation of mind-objects, this is the arising of suffering, the maintenance of diseases, the manifestation of aging-and-death.

"But monks, the cessation, subsiding, and disappearance of forms, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death. of sounds...etc... of odours... of tastes... of tactile objects... the cessation, subsiding, and disappearance of mind-objects, this is the cessation of suffering, the subsiding of diseases, the disappearance of aging-and-death." Tenth.

The Chapter of the Pairs, Second.

Here is its summary -

Two are spoken with enlightenment, and another two with gratification;

Two are spoken with 'if not this', and another two with delight;

Two are spoken with arising, thus is the chapter declared.

3. The Chapter on the All

1. Discourse on All

23. At Sāvatthī. "Monks, I shall teach you all. Listen to it. And what, monks, is all? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, and the mind and mental phenomena - this, monks, is called all. If anyone, monks, should say: 'Having rejected this all, I shall make known another all' - that would be mere words; when questioned he would not be able to reply and would, moreover, meet with vexation. What is the reason for this? Because, monks, it is outside their domain." First.

2. The Discourse on Abandoning

24. "Monks, I shall teach you the Teaching for the abandoning of all. Listen to it. And what, monks, is the Teaching for the abandoning of all? Monks, the eye is to be abandoned, forms are to be abandoned, eye-consciousness is to be abandoned, eye-contact is to be abandoned, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned...etc... whatever feeling arises with ear-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned... whatever feeling arises with nose-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned. The tongue is to be abandoned, tastes are to be abandoned, tongue-consciousness is to be abandoned, tongue-contact is to be abandoned, whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned. The body is to be abandoned... the mind is to be abandoned, mind-objects are to be abandoned, mind-consciousness is to be abandoned, mind-contact is to be abandoned, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned. This, monks, is the Teaching for the abandoning of all." The second.

3. The Discourse on Direct Knowledge, Full Understanding and Abandoning

25. "Monks, I shall teach you the Teaching for abandoning all through direct knowledge and full understanding. Listen to it. And what, monks, is the Teaching for abandoning all through direct knowledge and full understanding? Monks, the eye is to be abandoned through direct knowledge and full understanding, forms are to be abandoned through direct knowledge and full understanding, eye-consciousness is to be abandoned through direct knowledge and full understanding, eye-contact is to be abandoned through direct knowledge and full understanding, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned through direct knowledge and full understanding...etc... The tongue is to be abandoned through direct knowledge and full understanding, tastes are to be abandoned through direct knowledge and full understanding, tongue-consciousness is to be abandoned through direct knowledge and full understanding, tongue-contact is to be abandoned through direct knowledge and full understanding, whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned through direct knowledge and full understanding. The body is to be abandoned through direct knowledge and full understanding... the mind is to be abandoned through direct knowledge and full understanding, mind-objects are to be abandoned through direct knowledge and full understanding, mind-consciousness is to be abandoned through direct knowledge and full understanding, mind-contact is to be abandoned through direct knowledge and full understanding, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is to be abandoned through direct knowledge and full understanding. This, monks, is the Teaching for abandoning all through direct knowledge and full understanding." Third.

4. First Discourse on Not Fully Understanding

26. "Monks, without directly knowing all, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. And what, monks, is it that without directly knowing, without fully understanding, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering? Monks, without directly knowing the eye, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. Without directly knowing forms, without fully understanding them, without dispassion for them, without abandoning them, one is incapable of the destruction of suffering. Without directly knowing eye-consciousness, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. Without directly knowing eye-contact, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. Without directly knowing whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering...etc... Without directly knowing the tongue, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. Tastes...etc... tongue-consciousness...etc... tongue-contact...etc... Without directly knowing whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. body...etc... Without directly knowing the mind, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. Towards the Teaching...etc... mind-consciousness...etc... mind-contact...etc... Without directly knowing whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. This, monks, is all that without directly knowing, without fully understanding, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering.

"But monks, by directly knowing all, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. And what, monks, is all that by directly knowing, by fully understanding, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering? Monks, by directly knowing the eye, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. By directly knowing forms, by fully understanding them, by having dispassion for them, by abandoning them, one is capable of the destruction of suffering. By directly knowing eye-consciousness, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. By directly knowing eye-contact, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. By directly knowing whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering...etc... By directly knowing the tongue, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. Tastes...etc... tongue-consciousness...etc... tongue-contact...etc... By directly knowing whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. body...etc... By directly knowing the mind, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. Towards the Teaching...etc... mind-consciousness...etc... mind-contact...etc... By directly knowing whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. This, monks, is all that by directly knowing, by fully understanding, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering." Fourth.

5. The Second Discourse on Not Fully Understanding

27. "Monks, without directly knowing all, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. And what, monks, is all that without directly knowing, without fully understanding, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering? That which, monks, is the eye and those forms, and that eye-consciousness, and those states cognizable through eye-consciousness...etc... That which is the tongue and those tastes, and that tongue-consciousness, and those states cognizable through tongue-consciousness; That which is the body and those tactile objects, and that body-consciousness, and those states cognizable through body-consciousness; That which is the mind and those mind-objects, and that mind-consciousness, and those states cognizable through mind-consciousness - This, monks, is all that without directly knowing, without fully understanding, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering.

"Monks, by directly knowing all, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering. And what, monks, is all that by directly knowing, by fully understanding, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering? That which, monks, is the eye and those forms, and that eye-consciousness, and those states cognizable through eye-consciousness...etc... That which is the tongue and those tastes, and that tongue-consciousness, and those states cognizable through tongue-consciousness; That which is the body and those tactile objects, and that body-consciousness, and those states cognizable through body-consciousness; That which is the mind and those mind-objects, and that mind-consciousness, and those states cognizable through mind-consciousness - This, monks, is all that by directly knowing, by fully understanding, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering." Fifth.

6. The Discourse on Burning

28. On one occasion the Blessed One was dwelling at Gayā at Gayāsīsa together with a thousand monks. There the Blessed One addressed the monks: "Monks, all is burning. And what, monks, is all that is burning? The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is burning. Burning with what? 'Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, death, sorrow, lamentation, pain, displeasure, and despair,' I say...etc... The tongue is burning, tastes are burning, tongue-consciousness is burning, tongue-contact is burning. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is burning. Burning with what? 'Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, death, sorrow, lamentation, pain, displeasure, and despair,' I say...etc... The mind is burning, mind-objects are burning, mind-consciousness is burning, mind-contact is burning. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is burning. Burning with what? 'Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, death, sorrow, lamentation, pain, displeasure, and despair,' I say. 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 whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant...etc... disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant. 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, those monks rejoiced in what the Blessed One had said. And while this explanation was being spoken, the minds of that thousand monks were liberated from the taints through not clinging. Sixth.

7. The Discourse on What Has Come to Be

29. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. There the Blessed One addressed the monks: "Monks, all is oppressed. And what, monks, is all that is oppressed? Monks, the eye is oppressed, forms are oppressed, eye-consciousness is oppressed, eye-contact is oppressed, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is oppressed. Oppressed by what? 'Oppressed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair,' I say...etc... The tongue is oppressed, tastes are oppressed, tongue-consciousness is oppressed, tongue-contact is oppressed, whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is oppressed. Oppressed by what? 'Oppressed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair,' I say. The body is oppressed...etc... The mind is oppressed, mind-objects are oppressed, mind-consciousness is oppressed, mind-contact is oppressed, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is oppressed. Oppressed by what? 'Oppressed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair,' I say. Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact...etc... disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant. Through disenchantment 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.' Seventh.

8. Discourse on Uprooting and the Formless

30. "Monks, I shall teach you the way appropriate for uprooting all conceivings. Listen to it, attend carefully, I shall speak." And what, monks, is the way appropriate for uprooting all conceivings? Here, monks, a monk does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive 'the eye is mine'. He does not conceive forms, does not conceive in forms, does not conceive from forms, does not conceive 'forms are mine'. He does not conceive eye-consciousness, does not conceive in eye-consciousness, does not conceive from eye-consciousness, does not conceive 'eye-consciousness is mine'. He does not conceive eye-contact, does not conceive in eye-contact, does not conceive from eye-contact, does not conceive 'eye-contact is mine'. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive 'that is mine'...etc... He does not conceive the tongue, does not conceive in the tongue, does not conceive from the tongue, does not conceive 'the tongue is mine'. He does not conceive tastes, does not conceive in tastes, does not conceive from tastes, does not conceive 'tastes are mine'. He does not conceive tongue-consciousness, does not conceive in tongue-consciousness, does not conceive from tongue-consciousness, does not conceive 'tongue-consciousness is mine'. He does not conceive tongue-contact, does not conceive in tongue-contact, does not conceive from tongue-contact, does not conceive 'tongue-contact is mine'. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive 'that is mine'...etc... He does not conceive the mind, does not conceive in the mind, does not conceive from the mind, does not conceive 'the mind is mine'. He does not conceive mind-objects, does not conceive in mind-objects, does not conceive from mind-objects, does not conceive 'mind-objects are mine'. He does not conceive mind-consciousness, does not conceive in mind-consciousness, does not conceive from mind-consciousness, does not conceive 'mind-consciousness is mine'. He does not conceive mind-contact, does not conceive in mind-contact, does not conceive from mind-contact, does not conceive 'mind-contact is mine'. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive 'that is mine'. He does not conceive all, does not conceive in all, does not conceive from all, does not conceive 'all is mine'. Not conceiving thus, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, monks, is the way appropriate for uprooting all conceivings." The eighth.

9. First Discourse on What is Beneficial for Uprooting

31. "Monks, I shall teach you the way beneficial for uprooting all conceivings. Listen to it. And what, monks, is the way beneficial for uprooting all conceivings? Here, monks, a monk does not conceive the eye, does not conceive in the eye, does not conceive from the eye, does not conceive 'the eye is mine'. He does not conceive forms...etc... He does not conceive eye-consciousness, does not conceive eye-contact, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive 'that is mine'. For, monks, what one conceives, wherein one conceives, wherefrom one conceives, what one conceives as 'mine' - from that it turns out to be otherwise. The world, attached to existence, becoming otherwise, delights only in existence...etc... He does not conceive the tongue, does not conceive in the tongue, does not conceive from the tongue, does not conceive 'the tongue is mine'. He does not conceive tastes...etc... He does not conceive tongue-consciousness, does not conceive tongue-contact. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive 'that is mine'. For, monks, what one conceives, wherein one conceives, wherefrom one conceives, what one conceives as 'mine' - from that it turns out to be otherwise. The world, attached to existence, becoming otherwise, delights only in existence...etc... He does not conceive the mind, does not conceive in the mind, does not conceive from the mind, does not conceive 'the mind is mine'. He does not conceive mind-objects...etc... He does not conceive mind-consciousness, does not conceive mind-contact. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he does not conceive, he does not conceive in that, he does not conceive from that, he does not conceive 'that is mine'. For, monks, what one conceives, wherein one conceives, wherefrom one conceives, what one conceives as 'mine' - from that it turns out to be otherwise. The world, attached to existence, becoming otherwise, delights only in existence. As far as there are aggregates, elements, and bases, he does not conceive that, does not conceive in that, does not conceive from that, does not conceive 'that is mine'. Not conceiving thus, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' This, monks, is the way beneficial for uprooting all conceivings." Ninth.

10. The Second Discourse on What is Beneficial for Uprooting

32. "Monks, I shall teach you the way beneficial for uprooting all conceivings. Listen to it. And what, monks, is the way beneficial for uprooting all conceivings?

"What do you think, monks, 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."

"Forms...etc... Eye-consciousness... "Is eye-contact permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that 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"...etc...

"Is the tongue permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Tastes... tongue-consciousness... tongue-contact...etc... "Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir"...etc... mind-objects... mind-consciousness... "Is mind-contact permanent or impermanent?"

"Impermanent, Venerable Sir."

"Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted...etc... He becomes disenchanted with the tongue, with tastes...etc... Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted. He becomes disenchanted with the mind, becomes disenchanted with mind-objects, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted. 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, monks, is the way beneficial for uprooting all conceivings." Tenth.

The Chapter on the All, third.

Here is its summary -

All and two abandonings, two further full understandings;

Burning and what has come to be, two formless ones and two beneficial ones;

Thus is the chapter declared.

4. The Chapter on What is Subject to Birth

1-10.

Ten Discourses on What is Subject to Birth and Others

33. At Sāvatthī. There...etc... "All, monks, is subject to birth. And what, monks, is all that is subject to birth? The eye, monks, is subject to birth. Forms... Eye-consciousness... Eye-contact is subject to birth. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is subject to birth...etc... the tongue... tastes... tongue-consciousness... tongue-contact... Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is subject to birth. The body...etc... The mind is subject to birth, mind-objects are subject to birth, mind-consciousness is subject to birth, mind-contact is subject to birth. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is subject to birth. Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, with forms... With eye-consciousness... With eye-contact...etc... He understands: 'There is no more coming to any state of being.'" First.

34. "All, monks, is subject to aging...etc... In brief. The second.

35. "All, monks, is subject to illness...etc... Third.

36. "All, monks, is subject to death...etc... Fourth.

37. "All, monks, is subject to sorrow...etc... Fifth.

38. "All, monks, things subject to defilement...etc... Sixth.

39. "All, monks, things subject to destruction...etc... Seventh.

40. "All, monks, things subject to dissolution...etc... The eighth.

41. "All, monks, things subject to arising...etc... Ninth.

42. "All, monks, is subject to cessation...etc... Tenth.

The Chapter on What is Subject to Birth, Fourth.

Here is its summary -

Birth, aging, illness, death, and sorrow and defilement;

With destruction, decay, origin, and with cessation - these are the ten.

5. The Chapter on All is Impermanent

1-9.

Nine Discourses Beginning with Impermanence

43. At Sāvatthī. There...etc... "All, monks, is impermanent. And what, monks, is all that is impermanent? The eye, monks, is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent...etc... The tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent. The body is impermanent...etc... The mind is impermanent, mind-objects are impermanent, mind-consciousness is impermanent, mind-contact is impermanent. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent. Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted...etc... He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' First.

44. "All, monks, is suffering...etc... The second.

45. "All, monks, is non-self...etc... Third.

46. "All, monks, is to be directly known...etc... Fourth.

47. "All, monks, is to be fully understood...etc... Fifth.

48. "All, monks, is to be abandoned...etc... Sixth.

49. "All, monks, is to be directly known...etc... Seventh.

50. "All, monks, is to be fully understood through direct knowledge...etc... The eighth.

51. "All, monks, is afflicted...etc... Ninth.

10. Discourse on Being Oppressed

52. "All, monks, is afflicted. And what, monks, is all that is afflicted? The eye, monks, is afflicted, forms are afflicted, eye-consciousness is afflicted, eye-contact is afflicted. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is afflicted...etc... The tongue is afflicted, tastes are afflicted, tongue-consciousness is afflicted, tongue-contact is afflicted. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is afflicted. The body is afflicted... The mind is afflicted, mind-objects are afflicted, mind-consciousness is afflicted, mind-contact is afflicted. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is afflicted. Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted...etc... He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Tenth.

The Chapter on All is Impermanent, Fifth.

Here is its summary -

Impermanent, suffering, non-self, to be directly known, to be fully understood;

To be abandoned, to be realised, to be directly known and fully understood;

Oppressed, obsessed, thus is the chapter declared.

The First Fifty of the Chapter on the Six Sense Bases is completed.

Here is the summary of chapters -

The Chapter on Impermanence, the Pairs, the All Chapter, and the Chapter on What is Subject to Birth;

With the Chapter on Impermanence and fifty, thus is the fifth declared.

6. The Chapter on Ignorance

1. The Discourse on Abandoning Ignorance

53. At Sāvatthī. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "How, Venerable Sir, by knowing and seeing in what way is ignorance abandoned and true knowledge arises?"

"Monk, by knowing and seeing the eye as impermanent, ignorance is abandoned and true knowledge arises. By knowing and seeing form as impermanent, ignorance is abandoned and true knowledge arises. Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, ignorance is abandoned and true knowledge arises. The ear... nose... tongue... body... By knowing and seeing the mind as impermanent, ignorance is abandoned and true knowledge arises. Mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, ignorance is abandoned and true knowledge arises. This, monk, is how by knowing and seeing thus, ignorance is abandoned and true knowledge arises." First.

2. The Discourse on Abandoning the Fetters

54. "How, Venerable Sir, by knowing and seeing in what way are the fetters abandoned?" "Monk, by knowing and seeing the eye as impermanent, the fetters are abandoned. Forms... Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, the fetters are abandoned. The ear... nose... tongue... body... mind... towards the Teaching... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, the fetters are abandoned. This, monk, is how by knowing and seeing thus, the fetters are abandoned." The second.

3. The Discourse on the Uprooting of Fetters

55. "How, Venerable Sir, by knowing and seeing in what way are the fetters uprooted?" "Monk, by knowing and seeing the eye as non-self, the fetters are uprooted. Forms as non-self... Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as non-self, the fetters are uprooted. The ear... nose... tongue... body... mind... towards the Teaching... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as non-self, the fetters are uprooted. This, monk, is how by knowing and seeing thus, the fetters are uprooted." Third.

4. The Discourse on Abandoning the Taints

56. "How, Venerable Sir, by knowing and seeing in what way are the taints abandoned?"...etc... Fourth.

5. The Discourse on the Uprooting of Taints

57. "How, Venerable Sir, by knowing and seeing in what way are the taints uprooted?"...etc... Fifth.

6. The Discourse on Abandoning the Underlying Tendencies

58. "How...etc... are the underlying tendencies abandoned?"...etc... Sixth.

7. The Discourse on the Uprooting of the Underlying Tendencies

59. "How...etc... are the underlying tendencies uprooted?" "Monk, by knowing and seeing the eye as non-self, the underlying tendencies are uprooted...etc... The ear... nose... tongue... body... mind... towards the Teaching... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as non-self, the underlying tendencies are uprooted. This, monk, is how by knowing and seeing thus, the underlying tendencies are uprooted." Seventh.

8. The Discourse on the Full Understanding of All Clinging

60. "Monks, I shall teach you the Teaching for the full understanding of all clinging. Listen to it. And what, monks, is the Teaching for the full understanding of all clinging? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. 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. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; when liberated, he understands: 'Clinging has been fully understood by me.' Dependent on the ear and sounds, arises... dependent on the nose and odours... dependent on the tongue and tastes... dependent on the body and tactile objects... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. Seeing thus, monks, the learned noble disciple becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; when liberated, he understands: 'Clinging has been fully understood by me.' This, monks, is the Teaching for the full understanding of all clinging." The eighth.

9. First Discourse on the Exhaustion of All Clinging

61. "Monks, I shall teach you the Teaching for the exhaustion of all clinging. Listen to it. And what, monks, is the Teaching for the exhaustion of all clinging? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. 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. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; when liberated, he understands: 'Clinging has been exhausted by me'...etc... dependent on the tongue and tastes, tongue-consciousness arises...etc... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. Seeing thus, monks, the learned noble disciple becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; when liberated, he understands: 'Clinging has been exhausted by me.' This, monks, is the Teaching for the exhaustion of all clinging." Ninth.

10. Second Discourse on the Exhaustion of All Clinging

62. "Monks, I shall teach you the Teaching for the exhaustion of all clinging. Listen to it. And what, monks, is the Teaching for the exhaustion of all clinging?

"What do you think, monks, 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."

"Forms...etc... "Is eye-consciousness permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is eye-contact permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

The ear... nose... the tongue... the body... the mind... mind-objects... mind-consciousness... mind-contact... "Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted...etc... He becomes disenchanted with the tongue, becomes disenchanted with tastes, becomes disenchanted with tongue-consciousness, becomes disenchanted with tongue-contact, whatever feeling arises with tongue-contact...etc... He becomes disenchanted with the mind, disenchanted with mind-objects, disenchanted with mind-consciousness, disenchanted with mind-contact. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted. 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, monks, is the Teaching for the exhaustion of all clinging." Tenth.

The Chapter on Ignorance, Sixth.

Here is its summary -

Two on ignorance and fetters, and two spoken with taints;

Another two on underlying tendencies, two on full understanding and exhaustion;

Thus is the chapter declared.

7. The Chapter on Migajāla

1. First Discourse on Migajāla

63. At Sāvatthī. Then the Venerable Migajāla approached the Blessed One...etc... Seated to one side, the Venerable Migajāla said this to the Blessed One - "'One who dwells alone, one who dwells alone,' Venerable Sir, it is said. To what extent, Venerable Sir, is one dwelling alone, and to what extent is one dwelling with a companion?"

"There are, Migajāla, 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. When there is delight, there is infatuation; When there is infatuation, there is bondage. A monk who is fettered by the fetter of delight, Migajāla, is called one who dwells with a companion. There are...etc... There are, Migajāla, tastes cognizable by the tongue 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. When there is delight, there is infatuation; When there is infatuation, there is bondage. A monk who is fettered by the fetter of delight, Migajāla, is called one who dwells with a companion. Even though a monk dwelling thus resorts to remote lodgings in forests and woodland thickets that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation; Yet he is called one who dwells with a companion. What is the reason for this? Craving is his companion, and it has not been abandoned by him. Therefore he is called 'one who dwells with a companion'.

"There are, Migajāla, 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. When there is no delight there is no infatuation; when there is no infatuation there is no bondage. A monk who is unfettered by the fetter of delight, Migajāla, is called one who dwells alone...etc... There are, Migajāla, tastes cognizable by the tongue...etc... There are, Migajāla, 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. When there is no delight there is no infatuation; when there is no infatuation there is no bondage. A monk who is detached from the fetter of delight, Migajāla, is called one who dwells alone. Even though a monk dwelling thus lives in a village crowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians and their disciples, still he is called one who dwells alone. What is the reason for this? Craving is his companion, and it has been abandoned by him. Therefore he is called one who dwells alone." First.

2. The Second Discourse to Migajāla

64. Then the Venerable Migajāla approached the Blessed One...etc... Seated to one side, the Venerable Migajāla said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

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

3. First Discourse on Samiddhi's Questions about Māra

65. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the Venerable Samiddhi approached the Blessed One...etc... said this to the Blessed One - "'Māra, Māra,' Venerable Sir, it is said. "To what extent, Venerable Sir, would there be Māra or a description of Māra?"

"Where, Samiddhi, there is the eye, there are forms, there is eye-consciousness, there are things to be cognized by eye-consciousness, there is Māra or a description of Māra. There is the ear, there are sounds, there is ear-consciousness, there are things to be cognized by ear-consciousness, there is Māra or a description of Māra. There is the nose, there are odours, there is nose-consciousness, there are things to be cognized by nose-consciousness, there is Māra or a description of Māra. There is the tongue, there are tastes, there is tongue-consciousness, there are things to be cognized by tongue-consciousness, there is Māra or a description of Māra. There is the body, there are tactile objects, there is body-consciousness, there are things to be cognized by body-consciousness, there is Māra or a description of Māra. There is the mind, there are mind-objects, there is mind-consciousness, there are things to be cognized by mind-consciousness, there is Māra or a description of Māra.

"But where, Samiddhi, there is no eye, no forms, no eye-consciousness, no things to be cognized by eye-consciousness, there is no Māra or description of Māra. There is no ear...etc... there is no nose...etc... there is no tongue, no tastes, no tongue-consciousness, no things to be cognized by tongue-consciousness, there is no Māra or description of Māra. There is no body...etc... There is no mind, no mind-objects, no mind-consciousness, no things to be cognized by mind-consciousness, there is no Māra or description of Māra." Third.

4. Questions About a Being to Samiddhi

66. "'Being, being,' Venerable Sir, it is said. To what extent, Venerable Sir, would there be a being or a description of a being?"...etc... Fourth.

5. Questions about Suffering to Samiddhi

67. "'Suffering, suffering,' Venerable Sir, it is said. To what extent, Venerable Sir, would there be suffering or a description of suffering?"...etc... Fifth.

6. Samiddhi's Questions About the World

68. "'World, world,' Venerable Sir, it is said. To what extent, Venerable Sir, would there be a world or a description of a world?" "Where, Samiddhi, there is the eye, there are forms, there is eye-consciousness, there are things to be cognized by eye-consciousness, there is a world or a description of a world...etc... there is the tongue...etc... there is the mind, there are mind-objects, there is mind-consciousness, there are things to be cognized by mind-consciousness, there is a world or a description of a world.

"But where, Samiddhi, there is no eye, no forms, no eye-consciousness, no things to be cognized by eye-consciousness, there is no world or description of a world...etc... there is no tongue...etc... there is no mind, no mind-objects, no mind-consciousness, no things to be cognized by mind-consciousness, there is no world or description of a world." Sixth.

7. The Discourse about Upasena and the Venomous Snake

69. On one occasion the Venerable Sāriputta and the Venerable Upasena were dwelling at Rājagaha in the Cool Grove at the Snake's Hood Grotto. Now on that occasion a poisonous snake had fallen on the Venerable Upasena's body. Then the Venerable Upasena addressed the monks: "Come, friends, lift this body of mine onto a bed and carry it outside. Before this body disintegrates right here; just like a handful of chaff."

When this was said, the Venerable Sāriputta said this to the Venerable Upasena - "We do not see any alteration in the Venerable Upasena's body or any change in his faculties. Yet the Venerable Upasena says: 'Come, friends, lift this body of mine onto a bed and carry it outside. Before this body disintegrates right here; just like a handful of chaff.'" "If anyone, friend Sāriputta, should think thus: 'I am the eye' or 'the eye is mine'... etc... 'I am the tongue' or 'the tongue is mine'... 'I am the mind' or 'the mind is mine'. For such a one, friend Sāriputta, there might be alteration of the body or change in the faculties. But, friend Sāriputta, I do not think thus: 'I am the eye' or 'the eye is mine'... etc... 'I am the tongue' or 'the tongue is mine'... etc... 'I am the mind' or 'the mind is mine'. So how could there be for me, friend Sāriputta, any alteration of the body or change in the faculties!"

For the Venerable Upasena's underlying tendencies to I-making, mine-making, and conceit have long been thoroughly uprooted. Therefore, it does not occur to the Venerable Upasena: 'I am the eye' or 'the eye is mine'... etc... 'I am the tongue' or 'the tongue is mine'... etc... 'I am the mind' or 'the mind is mine'. Then those monks lifted the Venerable Upasena's body onto a bed and carried it outside. Then the Venerable Upasena's body scattered right there; just like a handful of chaff. Seventh.

8. The Discourse to Upavāṇa on Direct Visibility

70. Then the Venerable Upavāṇa approached the Blessed One...etc... Seated to one side, the Venerable Upavāṇa said this to the Blessed One - "'Directly visible Teaching, directly visible Teaching,' Venerable Sir, it is said. To what extent, Venerable Sir, is the Teaching directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise?"

"Here, Upavāṇa, when a monk sees a form with the eye, he experiences both the form and the lust for form. When lust for forms is present internally, he understands: 'Lust for forms is present internally in me'. When, Upavāṇa, a monk sees a form with the eye, he experiences both the form and the lust for form. When lust for forms is present internally, he understands: 'Lust for forms is present internally in me'. In this way too, Upavāṇa, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise...

Furthermore, Upavāṇa, when tasting a flavour with the tongue, a monk experiences both the flavour and the lust for flavour. When lust for flavours is present internally, he understands: 'Lust for flavours is present internally in me'. When, Upavāṇa, a monk tastes a flavour with the tongue, he experiences both the flavour and the lust for flavour. When lust for flavours is present internally, he understands: 'Lust for flavours is present internally in me'. In this way too, Upavāṇa, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise...

Furthermore, Upavāṇa, when cognizing a mental phenomenon with the mind, a monk experiences both the mental phenomenon and the lust for mental phenomenon. When lust for mental phenomena is present internally, he understands: 'Lust for mental phenomena is present internally in me'. When, Upavāṇa, a monk cognizes a mental phenomenon with the mind, he experiences both the mental phenomenon and the lust for mental phenomenon. When lust for mental phenomena is present internally, he understands: 'Lust for mental phenomena is present internally in me'. In this way too, Upavāṇa, the Teaching is directly visible...etc... to be personally experienced by the wise...etc...

"Here, Upavāṇa, when a monk sees a form with the eye, he experiences the form, but does not experience the lust for form. When lust for forms is not present internally, he understands: 'Lust for forms is not present internally in me'. When, Upavāṇa, a monk sees a form with the eye, he experiences the form, but does not experience the lust for form. When lust for forms is not present internally, he understands: 'Lust for forms is not present internally in me'. In this way too, Upavāṇa, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise...etc...

Furthermore, Upavāṇa, when tasting a flavour with the tongue, a monk experiences the flavour, but does not experience the lust for flavour. When lust for flavours is not present internally, he understands: 'Lust for flavours is not present internally in me'...

Furthermore, Upavāṇa, when cognizing a mental phenomenon with the mind, a monk experiences the mental phenomenon, but does not experience the lust for mental phenomenon. When lust for mental phenomena is not present internally, he understands: 'Lust for mental phenomena is not present internally in me'. When, Upavāṇa, a monk cognizes a mental phenomenon with the mind, he experiences the mental phenomenon, but does not experience the lust for mental phenomenon. When lust for mental phenomena is not present internally, he understands: 'Lust for mental phenomena is not present internally in me'. In this way too, Upavāṇa, the Teaching is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise." The eighth.

9. First Discourse on the Six Bases of Contact

71. "Monks, any monk who does not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact. The holy life remains unfulfilled by him, he is far from this Teaching and Discipline."

When this was said, a certain monk said this to the Blessed One - "Here, Venerable Sir, I lost heart. For, Venerable Sir, I do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact."

"What do you think, monk, do you regard the eye as 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Good, monk, when with right wisdom you have clearly seen the eye as it really is thus: 'This is not mine, I am not this, this is not my self'. This is the end of suffering... etc... do you regard the tongue as 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Good, monk, when with right wisdom you have clearly seen the tongue as it really is thus: 'This is not mine, I am not this, this is not my self'. This is the end of suffering... etc... do you regard the mind as 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Good, monk, when with right wisdom you have clearly seen the mind as it really is thus: 'This is not mine, I am not this, this is not my self'. This is the end of suffering." Ninth.

10. Second Six Bases of Contact Discourse

72. "Monks, any monk who does not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact. The holy life remains unfulfilled by him, he is far from this Teaching and Discipline."

When this was said, a certain monk said this to the Blessed One - "Here, Venerable Sir, I lost heart and despaired. For, Venerable Sir, I do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact."

"What do you think, monk, do you regard the eye as 'This is not mine, I am not this, this is not my self'?"

"Yes, Venerable Sir."

"Good, monk, when with right wisdom you have clearly seen the eye as it really is thus: 'This is not mine, I am not this, this is not my self'. Thus that first base of contact will be abandoned by you for non-renewal of existence in the future...etc...

"Do you regard the tongue as 'This is not mine, I am not this, this is not my self'?"

"Yes, Venerable Sir."

"Good, monk, when with right wisdom you have clearly seen the tongue as it really is thus: 'This is not mine, I am not this, this is not my self'. Thus that fourth base of contact will be abandoned by you for non-renewal of existence in the future...etc...

"Do you regard the mind as 'This is not mine, I am not this, this is not my self'?"

"Yes, Venerable Sir."

"Good, monk, when with right wisdom you have clearly seen the mind as it really is thus: 'This is not mine, I am not this, this is not my self'. Thus that sixth base of contact will be abandoned by you for non-renewal of existence in the future. Tenth.

11. Third Discourse on the Six Bases of Contact

73. "Monks, any monk who does not understand as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact. The holy life remains unfulfilled by him, he is far from this Teaching and Discipline."

"What do you think, monk, is the eye permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

The ear... nose... the tongue... the body... "Is the mind permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with the ear, disenchanted with the nose, disenchanted with the tongue, disenchanted with the body, disenchanted with the mind. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Eleventh.

The Chapter on Migajāla is the seventh.

Here is its summary -

Two are spoken with Migajāla, and four with Samiddhi;

Upasena, Upavāṇa, and three on the six bases of contact.

8. The Chapter on the Sick

1. First Discourse on the Sick

74. At Sāvatthī. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "Venerable Sir, in such and such a dwelling there is a certain monk who is new, little known, afflicted, suffering, gravely ill. It would be good, Venerable Sir, if the Blessed One would approach that monk out of compassion."

Then the Blessed One, having heard that he was new and sick, and knowing "this monk is little known," approached that monk. That monk saw the Blessed One coming from afar. Having seen him, he tried to get up on the bed. Then the Blessed One said this to that monk - "Enough, monk, do not try to get up on the bed. There are seats prepared here; I will sit there." The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to that monk - "Are you keeping well, monk, are you comfortable, are your painful feelings decreasing, not increasing; is their decrease evident, not their increase?"

"I am not keeping well, Venerable Sir, I am not comfortable; my severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease."

"Do you have any remorse, monk, any regret?"

"Indeed, Venerable Sir, I have no small remorse, no small regret."

"But monk, does your self reproach you about virtue?"

"No, Venerable Sir, my self does not reproach me about virtue."

"If, monk, your self does not reproach you about virtue, then what is your remorse and what is your regret?"

"Venerable Sir, I do not understand the Teaching taught by the Blessed One to be for the purpose of purification of virtue."

"If, monk, you do not understand the Teaching taught by me for the purpose of purification of virtue, then for what purpose do you understand the Teaching taught by me?"

"Venerable Sir, I understand the Teaching taught by the Blessed One to be for the purpose of dispassion from lust."

"Good, good, monk! Good indeed, monk, that you understand the Teaching taught by me for the purpose of dispassion from lust. For, monk, I have taught the Teaching for the purpose of dispassion from lust. "What do you think, monk, is the eye permanent or impermanent?"

"Impermanent, Venerable Sir."

"Whatever...etc... The ear... nose... the tongue... the body... "Is the mind permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Seeing thus, monk, the learned noble disciple becomes disenchanted with the eye, disenchanted with the ear...etc... He becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

This is what the Blessed One said. Delighted, that monk rejoiced in what the Blessed One had said. And while this explanation was being spoken, there arose in that monk the spotless, stainless eye of the Teaching: "Whatever has the nature to arise, all that has the nature to cease." First.

2. The Second Discourse on the Sick

75. Then a certain monk...etc... said this to the Blessed One - "Venerable Sir, in such and such a dwelling there is a certain monk who is new, little known, afflicted, suffering, gravely ill. It would be good, Venerable Sir, if the Blessed One would approach that monk out of compassion."

"I am not keeping well, Venerable Sir, I am not comfortable...etc... "No, Venerable Sir, my self does not reproach me about virtue."

"If, monk, your self does not reproach you about virtue, then what is your remorse and what is your regret?"

"Venerable Sir, I do not understand the Teaching taught by the Blessed One to be for the purpose of purification of virtue."

"If, monk, you do not understand the Teaching taught by me for the purpose of purification of virtue, then for what purpose do you understand the Teaching taught by me?"

"Venerable Sir, I understand the Teaching taught by the Blessed One to be for the purpose of final Nibbāna without clinging."

"Good, good, monk! Good indeed, monk, that you understand the Teaching taught by me for the purpose of final Nibbāna without clinging. For, monk, I have taught the Teaching for the purpose of final Nibbāna without clinging.

"What do you think, monk, is the eye permanent or impermanent?"

"Impermanent, Venerable Sir."

"Whatever...etc... The ear... nose... the tongue... the body... the mind... mind-consciousness... mind-contact... "Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Seeing thus, monk, the learned noble disciple becomes disenchanted with the eye...etc... with the mind... with mind-consciousness... becomes disenchanted with mind-contact. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - with that too he becomes disenchanted. 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, that monk rejoiced in what the Blessed One had said. And while this explanation was being spoken, that monk's mind was liberated from the taints through not clinging. The second.

3. Discourse to Rādha on Impermanence

76. Then the Venerable Rādha...etc... Seated to one side, the Venerable Rādha said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Rādha, whatever is impermanent, therein your desire should be abandoned. And what, Rādha, is impermanent wherein your desire should be abandoned? The eye is impermanent, forms are impermanent, eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent. Therein your desire should be abandoned...etc... the tongue... the body... The mind is impermanent. Therein your desire should be abandoned. mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent. Therein your desire should be abandoned. Rādha, whatever is impermanent, therein your desire should be abandoned." Third.

4. Rādha Discourse on Suffering

77. "Whatever, Rādha, is suffering, therein your desire should be abandoned. And what, Rādha, is suffering? The eye, Rādha, is suffering. Therein your desire should be abandoned. Forms... Eye-consciousness... eye-contact... whatever eye-contact...etc... neither-painful-nor-pleasant - that too is suffering. Therein your desire should be abandoned...etc... The mind is suffering... mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering. Therein your desire should be abandoned. Whatever, Rādha, is suffering, therein your desire should be abandoned." Fourth.

5. The Discourse to Rādha on Non-self

78. "What, Rādha, is non-self, therein your desire should be abandoned. And what, Rādha, is non-self? The eye, Rādha, is non-self. Therein your desire should be abandoned. Forms... Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition...etc... the mind is non-self... mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is non-self. Therein your desire should be abandoned. What, Rādha, is non-self, therein your desire should be abandoned." Fifth.

6. The First Discourse on Abandoning Ignorance

79. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "Is there, Venerable Sir, one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk?"

"There is, monk, one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk."

"But what, Venerable Sir, is that one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk?"

"Ignorance, monk, is that one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk."

"But how, Venerable Sir, by knowing and seeing in what way is ignorance abandoned and true knowledge arises in a monk?"

"Monk, by knowing and seeing the eye as impermanent, ignorance is abandoned and true knowledge arises in a monk. Forms... Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, ignorance is abandoned and true knowledge arises in a monk...etc... By knowing and seeing the mind as impermanent, ignorance is abandoned and true knowledge arises in a monk. Mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, ignorance is abandoned and true knowledge arises in a monk. This, monk, is how by knowing and seeing thus, ignorance is abandoned and true knowledge arises in a monk." Sixth.

7. The Second Discourse on Abandoning Ignorance

80. Then a certain monk...etc... said this - "Is there, Venerable Sir, one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk?"

"There is, monk, one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk."

"But what, Venerable Sir, is that one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk?"

"Ignorance, monk, is that one thing by the abandoning of which ignorance is abandoned and true knowledge arises in a monk."

"But how, Venerable Sir, by knowing and seeing in what way is ignorance abandoned and true knowledge arises?"

"Here, monk, a monk has heard: 'all phenomena are not worthy of adherence.' Thus, monk, a monk has heard: 'all phenomena are not worthy of adherence.' He directly knows all phenomena, having directly known all phenomena he fully understands all phenomena, having fully understood all phenomena he sees all signs as other, he sees the eye as other, forms... Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as other...etc... he sees the mind as other, mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as other. This, monk, is how by knowing and seeing thus, ignorance is abandoned and true knowledge arises in a monk." Seventh.

8. The Discourse on Several Monks

81. Then several monks approached the Blessed One...etc... Seated to one side, those monks said this to the Blessed One - "Here, Venerable Sir, wanderers belonging to other sects ask us thus - 'Friend, for what purpose is the holy life lived under the ascetic Gotama?' When asked thus, Venerable Sir, we reply to those wanderers belonging to other sects thus - 'Friend, the holy life is lived under the Blessed One for the purpose of fully understanding suffering.' "Venerable Sir, answering thus when asked thus, do we speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do we explain in accordance with the Teaching, and does no reasonable consequence of our statement give ground for criticism?"

"Indeed monks, 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. Monks, the holy life is lived under me for the purpose of fully understanding suffering. Monks, if wanderers of other sects were to ask you thus - 'Friend, what is that suffering, for the full understanding of which the holy life is lived under the ascetic Gotama?' Being asked thus, monks, you should reply to those wanderers of other sects thus - 'Friend, the eye is suffering, for the full understanding of which the holy life is lived under the Blessed One. Forms...etc... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering. For the full understanding of that, the holy life is lived under the Blessed One...etc... the mind is suffering...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering. For the full understanding of that, the holy life is lived under the Blessed One. Friend, this is that suffering, for the full understanding of which the holy life is lived under the Blessed One.' Being asked thus, monks, you should reply to those wanderers of other sects thus." The eighth.

9. World Question Discourse

82. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One -

"'World, world,' Venerable Sir, it is said. "To what extent, Venerable Sir, is it said to be 'a world'?" "It breaks up, monk, therefore it is said to be 'a world'. And what breaks up? The eye, monk, breaks up. Forms break up, eye-consciousness breaks up, eye-contact breaks up, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too breaks up...etc... The tongue breaks up...etc... The mind breaks up, mind-objects break up, mind-consciousness breaks up, mind-contact breaks up, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too breaks up. It breaks up, monk, therefore it is said to be 'a world'." Ninth.

10. The Discourse on Phagguna's Question

83. Then the Venerable Phagguna...etc... Seated to one side, the Venerable Phagguna said this to the Blessed One -

"Is there, Venerable Sir, that eye by which one describing might describe those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering...etc... "Is there, Venerable Sir, that tongue by which one describing might describe those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering...etc... Is there, Venerable Sir, that mind by which one describing might describe those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering?"

"There is not, Phagguna, that eye by which one describing might describe those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering...etc... "There is not, Phagguna, that tongue by which one describing might describe those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering...etc... There is not, Phagguna, that mind by which one describing might describe those past Buddhas who have attained final Nibbāna, cut off proliferation, cut off the round, exhausted the round, gone beyond all suffering." Tenth.

The Chapter on the Sick, Eighth.

Here is its summary -

Two are spoken with the sick, and another three with Rādha;

And two are spoken with ignorance, a monk, the world and Phagguna.

9. The Chapter on Channa

1. Discourse on the Nature of Disintegration

84. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One...etc... Seated to one side, the Venerable Ānanda said this to the Blessed One -

"'World, world,' Venerable Sir, it is said. "To what extent, Venerable Sir, is it said to be 'a world'?" "Whatever, Ānanda, is subject to disintegration, this is called a world in the noble discipline. And what, Ānanda, is subject to disintegration? The eye, Ānanda, is subject to disintegration, forms are subject to disintegration, eye-consciousness is subject to disintegration, eye-contact is subject to disintegration, whatever with eye-contact as condition...etc... that too is subject to disintegration...etc... The tongue is subject to disintegration, tastes are subject to disintegration, tongue-consciousness is subject to disintegration, tongue-contact is subject to disintegration, whatever with tongue-contact as condition...etc... that too is subject to disintegration...etc... The mind is subject to disintegration, mind-objects are subject to disintegration, mind-consciousness is subject to disintegration, mind-contact is subject to disintegration, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is subject to disintegration. Whatever, Ānanda, is subject to disintegration, this is called a world in the noble discipline." First.

2. The Discourse on the Empty World

85. Then the Venerable Ānanda...etc... said this to the Blessed One - "'Empty world, empty world,' Venerable Sir, it is said. To what extent, Venerable Sir, is it said to be 'an empty world'?" "Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said to be 'an empty world'. And what, Ānanda, is empty of self or of what belongs to self? The eye, Ānanda, is empty of self or of what belongs to self. Forms are empty of self or of what belongs to self, eye-consciousness is empty of self or of what belongs to self, eye-contact is empty of self or of what belongs to self...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is empty of self or of what belongs to self. Because, Ānanda, it is empty of self or of what belongs to self, therefore it is said to be 'an empty world'." The second.

3. Brief Teaching

86. Seated to one side, the Venerable Ānanda said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"What do you think, Ānanda, 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."

"Are forms permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Eye-consciousness...etc... "Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that 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"...etc...

"Is the tongue permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Tongue-consciousness... tongue-contact...etc... "Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that 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"...etc...

"Seeing thus, Ānanda, the learned noble disciple becomes disenchanted with the eye...etc... becomes disenchanted with eye-contact...etc... disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant. 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.' Third.

4. The Discourse to Channa

87. 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 sat down on the prepared seats. Seated, the Venerable Sāriputta said this to the Venerable Channa - "Are you keeping well, friend Channa, 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, if a strong person were to crush one's head with a sharp point; even so, friend, exceedingly strong winds strike my head. I am not keeping well, friend, I am not comfortable...etc... not their decrease. Just as, friend, if a strong person were to wrap one's head tightly with a tough leather strap; even so, friend, there are exceedingly severe headaches. I am not keeping well, friend, I am not comfortable...etc... not their decrease. Just as, friend, if a skilled butcher or butcher's apprentice were to cut through the belly with a sharp butcher's knife; even so, exceedingly strong winds cut through my belly. I am not keeping well, friend, I am not comfortable...etc... not their decrease. Just as, friend, 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, there is an exceedingly great burning in my body. I am not keeping well, friend, 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."

"Let the Venerable Channa not take up the knife. 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 knife. 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 have suitable foods. I do not lack suitable medicines; I have suitable medicines. I do not lack proper attendants; I have proper attendants. But friend, I have served the Teacher for a long time in an agreeable way, not in a disagreeable way. For this, friend, 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 thus, 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 we shall know."

"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'?...etc... Friend Channa, do you regard the tongue, tongue-consciousness, and things cognizable by tongue-consciousness as 'This is mine, this I am, this is my self'?...etc... 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'...etc... "Friend Sāriputta, I regard the tongue, tongue-consciousness, and things cognizable by tongue-consciousness as 'This is not mine, I am not this, this is not my self'...etc... 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'."

"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'... "Friend Channa, having seen what, having directly known what in the tongue, in tongue-consciousness, and in things cognizable by tongue-consciousness, do you regard the tongue, tongue-consciousness, and things cognizable by tongue-consciousness as 'This is not mine, I am not this, this is not my self'?... 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'...etc... "Friend Sāriputta, having seen cessation, having directly known cessation in the tongue, in tongue-consciousness, and in things cognizable by tongue-consciousness, I regard the tongue, tongue-consciousness, and things cognizable by tongue-consciousness as 'This is not mine, I am not this, this is not my self'...etc... 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'."

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 carefully 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. Then shortly after those Venerable Ones 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 Pubbavijjana. 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 Sāriputta, I do not say one is blameworthy just because of that. 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 knife was used blamelessly by the monk Channa' - remember this thus, Sāriputta." Fourth.

5. The Discourse to Puṇṇa

88. Then the Venerable Puṇṇa approached the Blessed One; having approached... etc... Seated to one side, the Venerable Puṇṇa said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"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...etc... There are, Puṇṇa, tastes cognizable by the tongue...etc... There are, Puṇṇa, 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 it, does not welcome it, does not hold to it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa,' I say...etc... There are, Puṇṇa, 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 it, 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?" "There is, Venerable Sir, a district named Sunāparanta; there I will dwell."

"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."

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 during that same rainy season the Venerable Puṇṇa established about five hundred male lay followers. During that same rainy season he established about five hundred female lay followers. During that same rainy season he realised the three true knowledges. During that same rainy season he attained final Nibbāna.

Then several monks approached the Blessed One...etc... 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." Fifth.

6. The Discourse on Bāhiya

89. Then the Venerable Bāhiya approached the Blessed One...etc... Seated to one side, the Venerable Bāhiya said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"What do you think, Bāhiya, 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."

"Are forms permanent or impermanent?"

"Impermanent, Venerable Sir"...etc... eye-consciousness...etc... eye-contact...etc... "Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Seeing thus, Bāhiya, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact...etc... disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant. 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.'

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

7. First Discourse on Stirring

90. "Monks, stirring is a disease, stirring is a tumour, stirring is a dart. Therefore, monks, the Truth Finder dwells unstirred, with dart removed. Therefore, monks, if a monk should wish: 'May I dwell unstirred, with dart removed', he should not conceive the eye, should not conceive in the eye, should not conceive from the eye, should not conceive 'the eye is mine'; he should not conceive forms, should not conceive in forms, should not conceive from forms, should not conceive 'forms are mine'; he should not conceive eye-consciousness, should not conceive in eye-consciousness, should not conceive from eye-consciousness, should not conceive 'eye-consciousness is mine'; he should not conceive eye-contact, should not conceive in eye-contact, should not conceive from eye-contact, should not conceive 'eye-contact is mine'. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he should not conceive, he should not conceive in that, he should not conceive from that, he should not conceive 'that is mine'.

"He should not conceive the ear...etc... He should not conceive the nose...etc... He should not conceive the tongue, should not conceive in the tongue, should not conceive from the tongue, should not conceive 'the tongue is mine'; He should not conceive tastes...etc... He should not conceive tongue-consciousness...etc... He should not conceive tongue-contact...etc... Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he should not conceive, he should not conceive in that, he should not conceive from that, he should not conceive 'that is mine'.

He should not conceive the body...etc... He should not conceive the mind, should not conceive in the mind, should not conceive from the mind, should not conceive 'the mind is mine'; He should not conceive mind-objects...etc... mind-consciousness...etc... mind-contact...etc... Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he should not conceive, he should not conceive in that, he should not conceive from that, he should not conceive 'that is mine'; He should not conceive all, should not conceive in all, should not conceive from all, should not conceive 'all is mine'.

Not conceiving thus, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Seventh.

8. Second Discourse on Stirring

91. "Monks, stirring is a disease, stirring is a tumour, stirring is a dart. Therefore, monks, the Truth Finder dwells unstirred, with dart removed. Therefore, monks, if a monk should wish: 'May I dwell unstirred, with dart removed', he should not conceive the eye, should not conceive in the eye, should not conceive from the eye, should not conceive 'the eye is mine'; he should not conceive forms... Eye-consciousness... eye-contact... whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he should not conceive, he should not conceive in that, he should not conceive from that, he should not conceive 'that is mine'. For, monks, what one conceives, wherein one conceives, wherefrom one conceives, what one conceives as 'mine' - from that it turns out to be otherwise. The world, attached to existence, becoming otherwise, delights only in existence...etc...

He should not conceive the tongue, should not conceive in the tongue, should not conceive from the tongue, should not conceive 'the tongue is mine'; He should not conceive tastes... tongue-consciousness... tongue-contact... Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he should not conceive, he should not conceive in that, he should not conceive from that, he should not conceive 'that is mine'. For, monks, what one conceives, wherein one conceives, wherefrom one conceives, what one conceives as 'mine' - from that it turns out to be otherwise. The world, attached to existence, becoming otherwise, delights only in existence...etc...

"He should not conceive the mind, should not conceive in the mind, should not conceive from the mind, should not conceive 'the mind is mine'... mind-consciousness... mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he should not conceive, he should not conceive in that, he should not conceive from that, he should not conceive 'that is mine'. For, monks, what one conceives, wherein one conceives, wherefrom one conceives, what one conceives as 'mine' - from that it turns out to be otherwise. The world, attached to existence, becoming otherwise, delights only in existence.

"As far as there are aggregates, elements, and bases, he should not conceive that, should not conceive in that, should not conceive from that, should not conceive 'that is mine'. Not conceiving thus, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' The eighth.

9. First Discourse on the Dyad

92. "Monks, I shall teach you a dyad. Listen to it. And what, monks, is the dyad? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile objects, and the mind and mental phenomena - this, monks, is called the dyad.

"If anyone, monks, should say: 'Having rejected this dyad, I shall make known another dyad' - that would be mere words. When questioned he would not be able to reply. And moreover, he would meet with vexation. What is the reason for this? Because, monks, it is outside their domain." Ninth.

10. Second Discourse on the Dyad

93. "Monks, consciousness arises dependent on a dyad. And how, monks, does consciousness arise dependent on a dyad? Dependent on the eye and forms, eye-consciousness arises. The eye is impermanent, subject to change, becoming otherwise. Forms are impermanent, subject to change, becoming otherwise. Thus this dyad is both unstable and transient, impermanent, subject to change, becoming otherwise. Eye-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of eye-consciousness, that cause, that condition too is impermanent, subject to change, becoming otherwise. When, monks, eye-consciousness has arisen dependent on an impermanent condition, how could it be permanent! Monks, the meeting, conjunction, and concurrence of these three things, this is called eye-contact. Eye-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of eye-contact, that cause, that condition too is impermanent, subject to change, becoming otherwise. When, monks, eye-contact has arisen dependent on an impermanent condition, how could it be permanent! Contacted, monks, one feels; contacted, one intends; contacted, one perceives. Thus these things too are unstable and transient, impermanent, subject to change, becoming otherwise. The ear...etc...

Dependent on the tongue and tastes, tongue-consciousness arises. The tongue is impermanent, subject to change, becoming otherwise. Tastes are impermanent, subject to change, becoming otherwise. Thus this dyad is both unstable and transient, impermanent, subject to change, becoming otherwise. Tongue-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-consciousness, that cause, that condition too is impermanent, subject to change, becoming otherwise. When, monks, tongue-consciousness has arisen dependent on an impermanent condition, how could it be permanent! Monks, the meeting, conjunction, and concurrence of these three things, this is called tongue-contact. Tongue-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-contact, that cause, that condition too is impermanent, subject to change, becoming otherwise. When, monks, tongue-contact has arisen dependent on an impermanent condition, how could it be permanent! Contacted, monks, one feels; contacted, one intends; contacted, one perceives. Thus these things too are unstable and transient, impermanent, subject to change, becoming otherwise. body...etc...

"Dependent on the mind and mind-objects, mind-consciousness arises. The mind is impermanent, subject to change, becoming otherwise. Mind-objects are impermanent, subject to change, becoming otherwise. Thus this dyad is both unstable and transient, impermanent, subject to change, becoming otherwise. Mind-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of mind-consciousness, that cause, that condition too is impermanent, subject to change, becoming otherwise. When, monks, mind-consciousness has arisen dependent on an impermanent condition, how could it be permanent! Monks, the meeting, conjunction, and concurrence of these three things, this is called mind-contact. Mind-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of mind-contact, that cause, that condition too is impermanent, subject to change, becoming otherwise. When, monks, mind-contact has arisen dependent on an impermanent condition, how could it be permanent! Contacted, monks, one feels; contacted, one intends; contacted, one perceives. Thus these things too are unstable and transient, impermanent, subject to change, becoming otherwise. This, monks, is how consciousness arises dependent on a dyad." Tenth.

The Chapter on Channa, the ninth.

Here is its summary -

Disintegration, empty and brief, Channa, Puṇṇa and Bāhiya;

Two are spoken of with motion, and another two with dyads.

10. The Chapter of the Sixes

1. The Discourse on the Untamed and Unguarded

94. At Sāvatthī. "Monks, these six bases of contact when untamed, unguarded, unprotected, unrestrained, bring suffering. What six? Monks, the eye as a base of contact when untamed, unguarded, unprotected, unrestrained, brings suffering...etc... the tongue as a base of contact when untamed, unguarded, unprotected, unrestrained, brings suffering...etc... Monks, the mind as a base of contact when untamed, unguarded, unprotected, unrestrained, brings suffering. Monks, these six bases of contact when untamed, unguarded, unprotected, unrestrained, bring suffering."

"Monks, these six bases of contact when well tamed, well guarded, well protected, well restrained, bring happiness. What six? Monks, the eye as a base of contact when well tamed, well guarded, well protected, well restrained, brings happiness...etc... the tongue as a base of contact when well tamed, well guarded, well protected, well restrained, brings happiness...etc... Monks, the mind as a base of contact when well tamed, well guarded, well protected, well restrained, brings happiness. Monks, these six bases of contact when well tamed, well guarded, well protected, well restrained, bring happiness." This is what the Blessed One said...etc... The Teacher said this -

"Just six bases of contact, monks,

Unrestrained, one encounters suffering there;

And those who have known restraint,

Living with faith as companion, uncorrupted.

Having seen pleasing forms,

And having seen displeasing forms;

One should dispel the path of lust in what is pleasing to the mind,

And should not corrupt the mind thinking 'This is unpleasant to me.'

Having heard a sound, both pleasant and unpleasant,

One should not be infatuated with a pleasant sound;

Then regarding the unpleasant, one should dispel the state of hatred,

And should not corrupt the mind thinking 'This is unpleasant to me.'

Having smelt an odour, fragrant and pleasing to the mind,

And having smelt what is impure and disagreeable;

Regarding the disagreeable, one should dispel the aversion,

Led by desire, one should not be in delight.

"Having eaten both tasty and gratifying food,

And having eaten unpleasant food at times;

One should eat tasty food without holding to it,

And should not show aversion towards unpleasant things.

"Touched by contact, one should not be intoxicated by pleasure,

And when touched by pain, one should not tremble;

Being equanimous towards both contacts - pleasure and pain,

Neither agreeing nor disagreeing with anyone.

"People of various proliferating perceptions,

Being perceivers, they engage in proliferation;

All that is mind-made and connected with the household,

Having thrust aside, one moves about relying on renunciation.

"When the mind is thus well developed in these six,

The mind of one who is touched does not waver at all;

Those monks, having overcome lust and hatred,

Go beyond birth and death." first;

2. Discourse to Mālukyaputta

95. Then the Venerable Mālukyaputta approached the Blessed One...etc... Seated to one side, the Venerable Mālukyaputta said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Now what shall we say to young monks, Mālukyaputta, when even you who are old! "Indeed, monk, you who are old, aged, elderly, advanced in years and have reached the final stage of life, ask for an exhortation in brief."

"Although, Venerable Sir, I am old, aged, elderly, advanced in years and have reached the final stage of life. "May the Blessed One teach me the Teaching in brief, Venerable Sir, may the Fortunate One teach me the Teaching in brief. Perhaps I might understand the meaning of the Blessed One's words. Perhaps I might be an heir to the Blessed One's words."

"What do you think, Mālukyaputta, regarding those forms cognisable by the eye that you have never seen before, do not see now, and do not think you will see?" "Do you have desire or lust or affection for that?" "No, Venerable Sir."

"Regarding those sounds cognisable by the ear that you have never heard before, do not hear now, and do not think you will hear?" "Do you have desire or lust or affection for that?" "No, Venerable Sir."

"Regarding those odours cognisable by the nose that you have never smelt before, do not smell now, and do not think you will smell?" "Do you have desire or lust or affection for that?" "No, Venerable Sir."

"Regarding those tastes cognisable by the tongue that you have never tasted before, do not taste now, and do not think you will taste?" "Do you have desire or lust or affection for that?" "No, Venerable Sir."

"Regarding those tactile objects cognisable by the body that you have never touched before, do not touch now, and do not think you will touch?" "Do you have desire or lust or affection for that?" "No, Venerable Sir."

"Regarding those mind-objects cognizable by the mind that you have never cognized before, do not cognize now, and do not think you will cognize?" "Do you have desire or lust or affection for that?" "No, Venerable Sir."

"And therein, Malunkyaputta, regarding things to be seen, heard, sensed and cognized, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized. When for you, Malunkyaputta, regarding things to be seen, heard, sensed and cognized, in the seen there will be merely the seen, in the heard there will be merely the heard, in the sensed there will be merely the sensed, in the cognized there will be merely the cognized; then, Malunkyaputta, you will not be by that. When you, Malunkyaputta, are not by that; then, Malunkyaputta, you will not be there. When you, Malunkyaputta, are not there; then, Malunkyaputta, you will be neither here nor there nor in between. This is the end of suffering."

"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief -

Having seen form, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from form;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away.

Having heard a sound, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from sound;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away.

Having smelt an odour, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from odour;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away.

Having tasted a taste, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from taste;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away.

Having experienced contact, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from contact;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away.

Having known the Teaching, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from mental phenomena;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away.

He does not become attached to forms, mindful after seeing a form;

With a dispassionate mind he feels, and does not hold to that.

As he sees form, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near.

He does not become attached to sounds, mindful after hearing a sound;

With a dispassionate mind he feels, and does not hold to that.

As he hears sound, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near.

He does not become attached to odours, mindful after smelling an odour;

With a dispassionate mind he feels, and does not hold to that.

As he smells odour, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near.

He does not become attached to tastes, mindful after tasting a taste;

With a dispassionate mind he feels, and does not hold to that.

As he tastes taste, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near.

He does not become attached to contacts, mindful after experiencing contact;

With a dispassionate mind he feels, and does not hold to that.

As he experiences contact, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near.

He does not become attached to mental phenomena, mindful after knowing a mental phenomenon;

With a dispassionate mind he feels, and does not hold to that.

As he knows the Teaching, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near."

"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus." "Good, good, Mālukyaputta! Good indeed, Mālukyaputta, that you understand in detail the meaning of what I have stated in brief -

Having seen form, mindfulness is lost, attending to a pleasing sign;

With impassioned mind one feels, and remains holding to that.

"His feelings increase, manifold ones originating from form;

Covetousness and harming, his mind becomes afflicted;

For one accumulating suffering thus, Nibbāna is said to be far away...etc...

He does not become attached to mental phenomena, mindful after knowing a mental phenomenon;

With a dispassionate mind he feels, and does not hold to that.

As he cognizes the Teaching, and also experiences feeling;

It diminishes and does not accumulate, thus he lives mindfully;

For one diminishing suffering thus, Nibbāna is said to be near."

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

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

3. The Discourse on the Subject of Deterioration

96. "Monks, I shall teach you what is subject to deterioration and what is not subject to deterioration, and the six bases for transcendence. Listen to it. And how, monks, is one subject to deterioration? Here, monks, when a monk sees a form with the eye, there arise evil unwholesome intentions connected with fetters. If that monk tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them, this should be understood by the monk: 'I am deteriorating from wholesome states'. For this has been called deterioration by the Blessed One...etc...

"Furthermore, monks, when a monk tastes a flavour with the tongue, there arise...etc... Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, there arise evil unwholesome intentions connected with fetters. If that monk tolerates them, does not abandon them, does not dispel them, does not put an end to them, does not obliterate them, this should be understood by the monk: 'I am deteriorating from wholesome states'. For this has been called deterioration by the Blessed One. This, monks, is how one is subject to deterioration.

"And how, monks, is one not subject to deterioration? Here, monks, when a monk sees a form with the eye, there arise evil unwholesome intentions connected with fetters. If that monk does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them, this should be understood by the monk: 'I am not deteriorating from wholesome states'. For this has been called non-deterioration by the Blessed One...etc...

"Furthermore, monks, when a monk tastes a flavour with the tongue, there arise...etc... Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, there arise evil unwholesome intentions connected with fetters. If that monk does not tolerate them but abandons them, dispels them, puts an end to them, and obliterates them, this should be understood by the monk: 'I am not deteriorating from wholesome states'. For this has been called non-deterioration by the Blessed One. This, monks, is how one is not subject to deterioration.

"And what, monks, are the six bases for transcendence? Here, monks, when a monk sees a form with the eye, there do not arise evil unwholesome intentions connected with fetters. This should be understood by the monk: 'This base has been overcome'. For this has been called a base for transcendence by the Blessed One...etc... Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, there do not arise evil unwholesome states connected with fetters. This should be understood by the monk: 'This base has been overcome'. For this has been called a base for transcendence by the Blessed One. These, monks, are called the six bases for transcendence." Third.

4. The Discourse on Dwelling in Negligence

97. "Monks, I shall teach you one who dwells in negligence and one who dwells in diligence. Listen to it. And how, monks, does one dwell in negligence? Monks, for one dwelling with the eye faculty unrestrained, the mind becomes corrupted. When his mind is corrupted regarding forms cognizable by the eye, there is no gladness. When there is no gladness, there is no rapture. When there is no rapture, there is no tranquillity. When there is no tranquillity, there is suffering. For one who suffers, the mind does not become concentrated. When the mind is not concentrated, mind-objects do not become manifest. Because mind-objects do not become manifest, he is reckoned only as one who dwells in negligence...etc... Monks, for one dwelling with the tongue faculty unrestrained, the mind becomes corrupted regarding tastes cognizable by the tongue, when his mind is corrupted...etc... he is reckoned only as one who dwells in negligence...etc... Monks, for one dwelling with the mind faculty unrestrained, the mind becomes corrupted regarding mind-objects cognizable by the mind, when his mind is corrupted there is no gladness. When there is no gladness, there is no rapture. When there is no rapture, there is no tranquillity. When there is no tranquillity, there is suffering. For one who suffers, the mind does not become concentrated. When the mind is not concentrated, mind-objects do not become manifest. Because mind-objects do not become manifest, he is reckoned only as one who dwells in negligence. This, monks, is how one dwells in negligence.

"And how, monks, does one dwell in diligence? Monks, for one dwelling with the eye faculty restrained, the mind does not become corrupted regarding forms cognizable by the eye, when his mind is uncorrupted gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he dwells in happiness. In one who is happy, the mind becomes concentrated. When the mind is concentrated, mind-objects become manifest. Because mind-objects become manifest, he is reckoned only as one who dwells in diligence...etc... Monks, for one dwelling with the tongue faculty restrained, the mind does not become corrupted...etc... he is reckoned only as one who dwells in diligence. Monks, for one dwelling with the mind faculty restrained, the mind does not become corrupted regarding mind-objects cognizable by the mind, when his mind is uncorrupted gladness arises. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he dwells in happiness. In one who is happy, the mind becomes concentrated. When the mind is concentrated, mind-objects become manifest. Because mind-objects become manifest, he is reckoned only as one who dwells in diligence. This, monks, is how one dwells in diligence." Fourth.

5. The Discourse on Restraint

98. "Monks, I shall teach you restraint and non-restraint. Listen to it. And how, monks, is there non-restraint? There are, monks, 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, this should be understood by the monk: 'I am deteriorating from wholesome states'. For this has been called deterioration by the Blessed One...etc... There are, monks, tastes cognizable by the tongue...etc... There are, monks, 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, this should be understood by the monk: 'I am deteriorating from wholesome states'. For this has been called deterioration by the Blessed One. This, monks, is how there is non-restraint.

"And how, monks, is there restraint? There are, monks, 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, this should be understood by the monk: 'I am not deteriorating from wholesome states'. For this has been called non-deterioration by the Blessed One...etc... There are, monks, tastes cognizable by the tongue...etc... There are, monks, 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, this should be understood by the monk: 'I am not deteriorating from wholesome states'. For this has been called non-deterioration by the Blessed One. This, monks, is how there is restraint." Fifth.

6. The Discourse on Concentration

99. "Monks, develop concentration. A concentrated monk, monks, understands as it really is. And what does he understand as it really is? He understands as it really is 'The eye is impermanent'; He understands as it really is 'Forms are impermanent'; He understands as it really is 'Eye-consciousness is impermanent'; He understands as it really is 'Eye-contact is impermanent'. He understands as it really is 'Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent'...etc... He understands as it really is 'The mind is impermanent'. mind-objects... mind-consciousness... mind-contact... He understands as it really is 'Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent'. Monks, develop concentration. A concentrated monk, monks, understands as it really is." Sixth.

7. The Discourse on Seclusion

100. "Monks, engage in the effort of seclusion. A secluded monk, monks, understands as it really is. And what does he understand as it really is? He understands as it really is 'The eye is impermanent'; He understands as it really is 'Forms are impermanent'; He understands as it really is 'Eye-consciousness is impermanent'; He understands as it really is 'Eye-contact is impermanent'. He understands as it really is 'Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent'...etc... He understands as it really is 'Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent'. Monks, engage in the effort of seclusion. A secluded monk, monks, understands as it really is." Seventh.

8. First Discourse on What is Not Yours

101. "What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Forms are not yours. Abandon them. When abandoned, they will lead to your welfare and happiness. Eye-consciousness is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Eye-contact is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. The ear is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Sounds are not yours. Abandon them. When abandoned, they will lead to your welfare and happiness. Ear-consciousness is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Ear-contact is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Whatever feeling arises with ear-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. The nose is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Odours are not yours. Abandon them. When abandoned, they will lead to your welfare and happiness. Nose-consciousness is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Nose-contact is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Whatever feeling arises with nose-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness.

The tongue is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Tastes are not yours. Abandon them. When abandoned, they will lead to your welfare and happiness. Tongue-consciousness is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Tongue-contact is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness...etc...

The mind is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Mind-objects are not yours. Abandon them. When abandoned, they will lead to your welfare and happiness. Mind-consciousness is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Mind-contact is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness.

"Just as, monks, if people were to carry away, burn, or do as they please with the grass, sticks, branches and leaves in this Jeta Grove, would you think - 'People are carrying us away, burning us, or doing as they please with us'?"

"No, Venerable Sir."

"What is the reason for this?"

"Because, Venerable Sir, that is neither our self nor what belongs to self."

"Even so, monks, the eye is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Forms are not yours... Eye-consciousness... eye-contact...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness." The eighth.

9. Second Not Yours Discourse

102. "What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Forms are not yours. Abandon them. When abandoned, they will lead to your welfare and happiness. Eye-consciousness is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. Eye-contact is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is not yours. Abandon that. When abandoned, that will lead to your welfare and happiness. What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness." Ninth.

10. Discourse on Udaka

103. "Monks, Udaka Rāmaputta used to speak thus: 'This one is truly a knower of knowledge, this one is truly a conqueror of all, this one has truly dug up the root of the tumour that had not been dug up.' But, monks, while Udaka Rāmaputta was not a knower of knowledge, he spoke 'I am a knower of knowledge'; while he was not a conqueror of all, he spoke 'I am a conqueror of all'; while the root of the tumour was not dug up, he spoke 'I have dug up the root of the tumour.' Here indeed, monks, speaking rightly a monk would say: 'This one is truly a knower of knowledge, this one is truly a conqueror of all, this one has truly dug up the root of the tumour that had not been dug up.'

"And how, monks, is one a knower of knowledge? When, monks, a monk understands as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact; This, monks, is how a monk is one who has attained knowledge.

"And how, monks, is a monk one who has conquered all? When, monks, a monk, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, is liberated through non-clinging; This, monks, is how a monk is one who has conquered all.

"And how, monks, is a monk's abscess root that was not dug up now dug up? "'Abscess', monks, is a designation for this body composed of the four great elements, originating from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking up and dispersal. "'Abscess root', monks, this is a designation for craving. When, monks, a monk's craving is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; this, monks, is how a monk's abscess root that was not dug up is now dug up.

"Monks, Udaka Rāmaputta used to speak thus: 'This one is truly a knower of knowledge, this one is truly a conqueror of all, this one has truly dug up the root of the tumour that had not been dug up.' But, monks, while Udaka Rāmaputta was not a knower of knowledge, he spoke 'I am a knower of knowledge'; while he was not a conqueror of all, he spoke 'I am a conqueror of all'; while the root of the tumour was not dug up, he spoke 'I have dug up the root of the tumour.' Here indeed, monks, speaking rightly a monk would say: 'This one is truly a knower of knowledge, this one is truly a conqueror of all, this one has truly dug up the root of the tumour that had not been dug up.' Tenth.

The Chapter of the Sixes is the tenth.

Here is its summary -

Two on inclusion and decline, negligence and dwelling and restraint;

Concentration and seclusion, two with 'Not yours' and Uddaka.

The Second Fifty in the Chapter on the Six Sense Bases is completed.

Here is the summary of chapters -

Ignorance and Migajāla, the sick one and Channa fourth;

With the Chapter on Six, this is the second fifty.

The First Hundred.

11. The Chapter on freedom from Bondage

1. Discourse on Security from Bondage

104. At Sāvatthī. "Monks, I shall teach you the discourse on the Teaching about security from bondage. Listen to it. And what, monks, is the discourse on the Teaching about security from bondage? There are, monks, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. In the Truth Finder these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. And he has declared the effort for their abandoning, therefore the Truth Finder is called 'one secure from bondage'...etc... There are, monks, mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. In the Truth Finder these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. And he has declared the effort for their abandoning, therefore the Truth Finder is called 'one secure from bondage'. This, monks, is the discourse on the Teaching about security from bondage." First.

2. The Discourse on Clinging

105. "Monks, when what exists, by clinging to what does pleasure and pain arise internally?"

"Venerable Sir, our teachings are rooted in the Blessed One...etc...

"Monks, when there is the eye, by clinging to the eye, pleasure and pain arise internally..." When there is the mind, by clinging to the mind, pleasure and pain arise internally. "What do you think, monks, 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, would pleasure and pain arise internally without clinging to it?"

"No, Venerable Sir"...etc...

"Is the tongue 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, would pleasure and pain arise internally without clinging to it?"

"No, 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, would pleasure and pain arise internally without clinging to it?"

"No, Venerable Sir."

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

3. The Discourse on the Origin of Suffering

106. "Monks, I shall teach the origin and disappearance of suffering. Listen to it. And what, monks, is the origin of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This is the origin of suffering...etc... dependent on the tongue and tastes, tongue-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This is the origin of suffering...etc... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This, monks, is the origin of suffering.

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

4. Origin of the World

107. "Monks, I shall teach the origin and disappearance of the world. Listen to it. And what, monks, is the origin of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, monks, is the origin of the world...etc... dependent on the tongue and tastes, tongue-consciousness arises...etc... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. This, monks, is the origin of the world.

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

5. The Discourse on "I am Better"

108. "Monks, when what exists, by clinging to what, by adhering to what does 'I am better' or 'I am equal' or 'I am inferior' come to be?"

"Venerable Sir, our teachings are rooted in the Blessed One.

"Monks, when there is the eye, by clinging to the eye, by adhering to the eye, 'I am better' or 'I am equal' or 'I am inferior' comes to be...etc... when there is tongue...etc... when there is mind, by clinging to mind, by adhering to mind, 'I am better' or 'I am equal' or 'I am inferior' comes to be. "What do you think, monks, 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, would there be without clinging to it 'I am better,' or 'I am equal,' or 'I am inferior'?"

"No, Venerable Sir"...etc... the tongue... "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, would there be without clinging to it 'I am better,' or 'I am equal,' or 'I am inferior'?"

"No, Venerable Sir."

6. The Discourse on What Can Be Fettered

109. "Monks, I shall teach you things that can be fettered and the fetter. Listen to it. And what, monks, are the things that can be fettered, and what is the fetter? The eye, monks, is a thing that can be fettered. The desire and lust therein, that is the fetter therein...etc... the tongue is a thing that can be fettered...etc... the mind is a thing that can be fettered. The desire and lust therein, that is the fetter therein. These, monks, are called things that can be fettered, this is the fetter." Sixth.

7. The Discourse on Things Subject to Clinging

110. "Monks, I shall teach you things that can be clung to and clinging. Listen to it. And what, monks, are the things that can be clung to, what is clinging? The eye, monks, is a thing that can be clung to. The desire and lust therein, that is the clinging therein...etc... the tongue is a thing that can be clung to...etc... the mind is a thing that can be clung to. The desire and lust therein, that is the clinging therein. These, monks, are called things that can be clung to, this is clinging." Seventh.

8. Internal Sense Bases Fully Understanding Discourse

111. "Monks, without directly knowing the eye, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. The ear... nose... tongue... body... Without directly knowing the mind, without fully understanding it, without dispassion for it, without abandoning it, one is incapable of the destruction of suffering. But monks, by directly knowing the eye, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering...etc... tongue... body... by directly knowing the mind, by fully understanding it, by having dispassion for it, by abandoning it, one is capable of the destruction of suffering." The eighth.

9. Understanding External Sense Bases

112. "Monks, without directly knowing forms, without fully understanding them, without dispassion for them, without abandoning them, one is incapable of the destruction of suffering. Sounds... odours... tastes... tactile objects... without directly knowing mental phenomena, without fully understanding them, without dispassion for them, without abandoning them, one is incapable of the destruction of suffering. But monks, by directly knowing forms, by fully understanding them, by having dispassion for them, by abandoning them, one is capable of the destruction of suffering. Sounds... odours... tastes... tactile objects... by directly knowing mental phenomena, by fully understanding them, by having dispassion for them, by abandoning them, one is capable of the destruction of suffering." Ninth.

10. The Discourse on Learning

113. On one occasion the Blessed One was dwelling at Nātika in the Brick Hall. Then the Blessed One, while in seclusion and meditation, spoke this exposition of the Teaching: "Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; 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. dependent on the tongue and tastes...etc... dependent on the mind and mind-objects, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with 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."

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

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

The Chapter on freedom from Bondage, the eleventh.

Here is its summary -

Security from bondage and derived from, suffering and the world and better;

Fetter and clinging, two on full understanding and overhearing.

12. The Chapter on the World and Types of Sensual Pleasure

1. First Discourse on Māra's Snare

114. "There are, monks, 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 - this monk is called, monks, one who has gone to Māra's dwelling, gone under Māra's control, caught in Māra's snare. He is bound by Māra's bondage, at the mercy of the Evil One...etc...

"There are, monks, tastes cognizable by the tongue that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk delights in that, welcomes it, and holds to it - this monk is called, monks, one who has gone to Māra's dwelling, gone under Māra's control, caught in Māra's snare. He is bound by Māra's bondage...etc...

"There are, monks, 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 - this monk is called, monks, one who has gone to Māra's dwelling, gone under Māra's control, caught in Māra's snare. He is bound by Māra's bondage, at the mercy of the Evil One.

"There are, monks, 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 - this monk is called, monks, one who has not gone to Māra's dwelling, not gone under Māra's control, freed from Māra's snare. He is released from Māra's bondage, not at the mercy of the Evil One...etc...

"There are, monks, tastes cognizable by the tongue 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 - this monk is called, monks, one who has not gone to Māra's dwelling, not gone under Māra's control, freed from Māra's snare. He is released from Māra's bondage, not at the mercy of the Evil One...etc...

"There are, monks, 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 - this monk is called, monks, one who has not gone to Māra's dwelling, not gone under Māra's control, freed from Māra's snare. He is released from Māra's bondage, not at the mercy of the Evil One." First.

2. Second Discourse on Māra's Snare

115. "There are, monks, 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 - this monk is called, monks, one who is imprisoned by forms cognizable by the eye, gone to Māra's dwelling, gone under Māra's control, caught in Māra's snare. He is bound by Māra's bondage, at the mercy of the Evil One...etc...

"There are, monks, tastes cognizable by the tongue...etc... There are, monks, 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 - this monk is called, monks, one who is imprisoned by mind-objects cognizable by the mind, gone to Māra's dwelling, gone under Māra's control, caught in Māra's snare. He is bound by Māra's bondage, at the mercy of the Evil One...etc...

"There are, monks, 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 - this monk is called, monks, one who is released from forms cognizable by the eye, not gone to Māra's dwelling, not gone under Māra's control, freed from Māra's snare. He is released from Māra's bondage, not at the mercy of the Evil One...etc...

"There are, monks, tastes cognizable by the tongue...etc... There are, monks, 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 - this monk is called, monks, one who is released from mind-objects cognizable by the mind, not gone to Māra's dwelling, not gone under Māra's control, freed from Māra's snare. He is released from Māra's bondage, not at the mercy of the Evil One." The second.

3. The Discourse on Going to the End of the World

116. "I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world." Having said this, the Blessed 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world.' 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 Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter."

Then those monks approached the Venerable Ānanda; having approached, they exchanged greetings with the Venerable Ānanda. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those monks said this to the Venerable Ānanda -

"Friend Ānanda, 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world.' Friends, 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning?' Friends, this occurred to us - "Friends, the Venerable Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter." "Let the Venerable Ānanda 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 Ānanda, 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 Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda explain it without finding it troublesome."

"Then listen, friends, attend carefully; I shall speak." "Yes, friend," those monks replied to the Venerable Ānanda. The Venerable Ānanda 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world." Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Friends, by whatever one has perception of the world and conceit about the world in the world - this is called a world in the noble discipline. And friends, by what does one have perception of the world and conceit about the world in the world? Friends, by the eye one has perception of the world and conceit about the world in the world. Friends, by the ear... Friends, by the nose... Friends, by the tongue one has perception of the world and conceit about the world in the world. Friends, by the body... Friends, by the mind one has perception of the world and conceit about the world in the world. Friends, by whatever one has perception of the world and conceit about the world in the world - this is called a world in the noble discipline. 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world." 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."

"Yes, friend," those monks replied to the Venerable Ānanda and, having risen from their seats, 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world.' 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 - 'I do not say, monks, that by walking one could know, see, or reach the end of the world. Yet I do not say, monks, that there is making an end of suffering without reaching the end of the world.' 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 Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter." Then, Venerable Sir, we approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. Venerable Sir, the meaning was explained to us by the Venerable Ānanda with these aspects, these terms, and these phrases."

"Monks, Ānanda is wise; monks, Ānanda has great wisdom! If you had asked me about this meaning, monks, I would have explained it in exactly the same way that Ānanda has explained it. This indeed is the meaning of it, and thus should you remember it." Third.

4. The Discourse on the Cords of Sensual Pleasure

117. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'As to these five cords of sensual pleasure that were previously experienced by the mind, that have passed, ceased, and changed, my mind might frequently go there or little to the present or future ones.' Then, monks, I thought: 'As to these five cords of sensual pleasure that were previously experienced by the mind, that have passed, ceased, and changed, therein I should maintain diligence, mindfulness, and protection of the mind in a suitable way.' Therefore, monks, as to those five cords of sensual pleasure that were previously experienced by your mind, that have passed, ceased, and changed, your mind might frequently go there or little to the present or future ones. Therefore, monks, as to those five cords of sensual pleasure that were previously experienced by your mind, that have passed, ceased, and changed, therein you should maintain diligence, mindfulness, and protection of the mind in suitable ways. Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the tongue ceases and perception of tastes ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood." Having said this, the Blessed 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 - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the tongue ceases and perception of tastes ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' 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 Ānanda, 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 - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the tongue ceases and perception of tastes ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' Friends, 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 - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the tongue ceases and perception of tastes ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' Who could explain in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning? Friends, this occurred to us - "The Venerable Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter." "Let the Venerable Ānanda explain it."

"Friends, suppose a person in need of heartwood, seeking heartwood, wandering in search of heartwood, were to pass by a great tree...etc... Let the Venerable Ānanda explain it without finding it troublesome."

"Then listen, friends, attend carefully; I shall speak." "Yes, friend," those monks replied to the Venerable Ānanda. The Venerable Ānanda 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 - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' Friends, I understand in detail the meaning of this synopsis that was given in brief by the Blessed One without explaining the detailed meaning. Friends, this was spoken by the Blessed One with reference to the cessation of the six sense bases - "Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' Friends, the Blessed One has given this synopsis in brief and, without explaining the meaning in detail, has risen from his seat and entered his dwelling - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' 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, approach the Blessed One; having approached, you should ask him about this matter. As the Blessed One explains it to you, so you should remember it."

"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 - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the tongue ceases and perception of tastes ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood." 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 - 'Therefore, monks, that base should be understood where the eye ceases and perception of forms ceases, that base should be understood...etc... where the mind ceases and perception of mind-objects ceases, that base should be understood.' 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 Ānanda is praised by the Teacher and held in high regard by his wise fellow monks. The Venerable Ānanda 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 Ānanda; having approached, let us ask the Venerable Ānanda about this matter." Then, Venerable Sir, we approached the Venerable Ānanda; having approached, we asked the Venerable Ānanda about this matter. Venerable Sir, the meaning was explained to us by the Venerable Ānanda with these aspects, these terms, and these phrases."

5. The Questions of Sakka

118. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Sakka, lord of deities, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Sakka, lord of deities, said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?"

"There are, lord of deities, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, lord of deities, does not attain final Nibbāna...etc...

"There are, lord of deities, tastes cognizable by the tongue...etc... There are, lord of deities, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, lord of deities, does not attain final Nibbāna. This, lord of deities, is the reason, this is the condition why some beings here do not attain final Nibbāna in this very life.

"There are, lord of deities, 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, his consciousness does not become dependent on it and does not cling to it. Not clinging, lord of deities, a monk attains final Nibbāna...etc...

"There are, lord of deities, tastes cognizable by the tongue...etc... There are, lord of deities, 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, his consciousness does not become dependent on it and does not cling to it. Not clinging, lord of deities, a monk attains final Nibbāna. This, lord of deities, is the reason, this is the condition why some beings here attain final Nibbāna in this very life." Fifth.

6. Discourse on Pañcasikha

119. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Pañcasikha, a young gandhabba deity, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Pañcasikha, a young gandhabba deity, said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?" "There are, Pañcasikha, forms cognizable by the eye...etc... There are, Pañcasikha, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, Pañcasikha, does not attain final Nibbāna. This, Pañcasikha, is the reason, this is the condition why some beings here do not attain final Nibbāna in this very life."

"There are, Pañcasikha, forms cognizable by the eye that are wished for, desired, agreeable...etc... There are, Pañcasikha, 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 it, 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, Pañcasikha, a monk attains final Nibbāna. This, Pañcasikha, is the reason, this is the condition why some beings here attain final Nibbāna in this very life." Sixth.

7. The Discourse on Sāriputta's Co-resident

120. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then a certain monk approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, that monk said this to the Venerable Sāriputta - "Friend Sāriputta, a co-resident monk has rejected the training and returned to what is inferior."

"That is what happens, friend, to one who is unguarded in the doors of his faculties, who knows no moderation in eating, who is not devoted to wakefulness. 'Friends, it is impossible that a monk who is unguarded in his faculties, who knows no moderation in eating, and who is not devoted to wakefulness will maintain the holy life complete and pure for his entire life.' 'Friends, it is possible that a monk who is guarded in his faculties, who knows moderation in eating, and who is devoted to wakefulness will maintain the holy life complete and pure for his entire life.'

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

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

"And how, friend, is one devoted to wakefulness? Here, friend, during the day, by walking and sitting, a monk purifies his mind from obstructive states. In the first watch of the night, by walking and sitting, he purifies his mind from obstructive states. In the middle watch of the night, he lies down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. In the last watch of the night, having risen, by walking and sitting, he purifies his mind from obstructive states. This, friend, is how one is devoted to wakefulness. Therefore, friend, you should train thus: 'We will be guarded in the doors of our faculties, moderate in eating, devoted to wakefulness.' This is how you should train." Seventh.

8. Advice to Rāhula

121. 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, having walked for alms in Sāvatthī and returned from the alms round after the meal, 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 -

"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."

"Are forms permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is eye-consciousness permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is eye-contact permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"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"...etc...

"Is the tongue permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is tongue-consciousness permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is tongue-contact permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Whatever feeling, perception, formations, and consciousness arise with tongue-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"...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."

"Are mind-objects permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is mind-consciousness permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Is mind-contact permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"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."

"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...etc... He becomes disenchanted with the tongue, becomes disenchanted with tastes, becomes disenchanted with tongue-consciousness, becomes disenchanted with tongue-contact, becomes disenchanted with whatever feeling, perception, formations, and consciousness arise with tongue-contact as condition...etc...

He becomes disenchanted with the mind, becomes disenchanted with mind-objects, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, becomes 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 eighth.

9. Things That Can Be Fettered

122. "Monks, I shall teach you things that can be fettered and the fetter. Listen to it. And what, monks, are the things that can be fettered, and what is the fetter? There are, monks, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, monks, are called things that can be fettered. The desire and lust therein, that is the fetter therein...etc... There are, monks, tastes cognizable by the tongue...etc... There are, monks, mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, monks, are called things that can be fettered. The desire and lust therein, that is the fetter therein." Ninth.

10. Things That Can Be Clung To

123. "Monks, I shall teach you things that can be clung to and clinging. Listen to it. And what, monks, are the things that can be clung to, what is clinging? There are, monks, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, monks, are called things that can be clung to. The desire and lust therein, that is the clinging therein...etc... There are, monks, tastes cognizable by the tongue...etc... There are, monks, mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, monks, are called things that can be clung to. The desire and lust therein, that is the clinging therein." Tenth.

The Chapter on the World and Types of Sensual Pleasure, twelfth.

Here is its summary -

Two are spoken with Māra's snare, and with world's cord of sensual pleasure;

Sakka and Pañcasikha, and Sāriputta and Rāhula;

Fetter, clinging, thus is the chapter declared.

13. The Chapter on Householders

1. The Vesālī Discourse

124. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the householder Ugga of Vesālī approached the Blessed One; having approached, he sat down to one side. Seated to one side, the householder Ugga of Vesālī said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?"

"There are, householder, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, householder, does not attain final Nibbāna...etc... There are, householder, tastes cognizable by the tongue...etc... There are, householder, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, householder, does not attain final Nibbāna. This, householder, is the reason, this is the condition why some beings here do not attain final Nibbāna in this very life.

"There are, householder, 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, his consciousness does not become dependent on it and does not cling to it. Not clinging, householder, a monk attains final Nibbāna...etc... There are, householder, tastes cognizable by the tongue...etc... There are, householder, 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 it, 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, householder, a monk attains final Nibbāna. This, householder, is the reason, this is the condition why some beings here attain final Nibbāna in this very life." First.

2. The Discourse on the Vajjians

125. On one occasion the Blessed One was dwelling among the Vajjians at Hatthigāma. Then the householder Ugga of Hatthigāma approached the Blessed One; having approached, he sat down to one side. Seated to one side, the householder Ugga of Hatthigāma said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?" This, householder, is the reason, this is the condition why some beings here attain final Nibbāna in this very life. The second.

3. The Discourse at Nāḷanda

126. On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Then the householder Upāli approached the Blessed One...etc... Seated to one side, the householder Upāli said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?" This, householder, is the reason, this is the condition why some beings here attain final Nibbāna in this very life. Third.

4. The Discourse to Bhāradvāja

127. On one occasion the Venerable Piṇḍolabhāradvāja was dwelling at Kosambī in Ghosita's Park. Then King Udena approached the Venerable Piṇḍolabhāradvāja; having approached, he exchanged greetings with the Venerable Piṇḍolabhāradvāja. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, King Udena said this to the Venerable Piṇḍolabhāradvāja - "What, Master Bhāradvāja, is the reason, what is the condition why these young monks, black-haired youths, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures, maintain the holy life complete and pure for their entire life, and continue for a long time?" "This, great king, was said by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'Come, monks, towards those who could be your mothers establish the thought of mother, towards those who could be your sisters establish the thought of sister, towards those who could be your daughters establish the thought of daughter.' This, great king, is the reason, this is the condition why these young monks, black-haired youths, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures, maintain the holy life complete and pure for their entire life, and continue for a long time."

"The mind, Master Bhāradvāja, is fickle. Sometimes states of greed arise even towards mother-like women, states of greed arise even towards sister-like women, states of greed arise even towards daughter-like women. "Is there, Master Bhāradvāja, another reason, another condition why these young monks, black-haired youths...etc... and continue for a long time?"

"This, great king, was said by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'Come, monks, examine this very body, from the soles of the feet upwards and from the tips of the hair downwards, enclosed by skin and full of various kinds of impurities: 'In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.' This too, great king, is the reason, this is the condition why these young monks, black-haired youths...etc... and continue for a long time." "Those monks, Master Bhāradvāja, who have developed the body, developed virtue, developed the mind, developed wisdom, for them that is easy. But those monks, Master Bhāradvāja, who have not developed the body, not developed virtue, not developed the mind, not developed wisdom, for them that is difficult. Sometimes, Master Bhāradvāja, though thinking 'I will attend to the unattractive,' it comes as attractive. Is there, Master Bhāradvāja, another reason, another condition why these young monks, black-haired youths...etc... and continue for a long time?"

"This, great king, was said by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One: 'Come, monks, dwell with faculties guarded. 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.' This too, great king, is the reason, this is the condition why these young monks, black-haired youths, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures, maintain the holy life complete and pure for their entire life, and continue for a long time."

"Wonderful, Master Bhāradvāja; Marvellous, Master Bhāradvāja! How well this was stated, Master Bhāradvāja, by the Blessed One who knows and sees, the Worthy One, the Fully Enlightened One. This indeed, Master Bhāradvāja, is the reason, this is the condition why these young monks, black-haired youths, endowed with the blessing of youth, in the prime of life, and have not yet played with sensual pleasures, maintain the holy life complete and pure for their entire life, and continue for a long time. I too, Master Bhāradvāja, when I enter the inner quarters with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained, at that time states of greed overwhelm me excessively. But when, Master Bhāradvāja, I enter the inner quarters with body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained, at that time states of greed do not overwhelm me in that way. Excellent, Master Bhāradvāja; Excellent, Master Bhāradvāja! Just as, Master Bhāradvāja, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Bhāradvāja has made the Teaching clear in many ways. I, Master Bhāradvāja, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May Master Bhāradvāja remember me as a lay follower who has gone for refuge from this day forward for life." Fourth.

5. The Discourse to Soṇa

128. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Soṇa, the householder's son, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Soṇa, the householder's son, said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?" This, Soṇa, is the reason, this is the condition why some beings here attain final Nibbāna in this very life. Fifth.

6. Ghosita Sutta

129. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's Park. Then the householder Ghosita approached the Venerable Ānanda...etc... Seated to one side, the householder Ghosita said this to the Venerable Ānanda - "'Diversity of elements, diversity of elements,' Venerable Ānanda, it is said. To what extent, Venerable Sir, has the diversity of elements been spoken of by the Blessed One?" "There exists, householder, the eye-element, agreeable forms, and eye-consciousness to be felt as pleasant. Dependent on contact, pleasant feeling arises. There exists, householder, the eye-element, disagreeable forms, and eye-consciousness to be felt as painful. Dependent on contact, painful feeling arises. There exists, householder, the eye-element, forms to be felt with equanimity, and eye-consciousness to be felt as neither-painful-nor-pleasant. Dependent on contact, neither-painful-nor-pleasant feeling arises...etc... There exists, householder, the tongue-element, agreeable tastes, and tongue-consciousness to be felt as pleasant. Dependent on contact, pleasant feeling arises. There exists, householder, the tongue-element, disagreeable tastes, and tongue-consciousness to be felt as painful. Dependent on contact, painful feeling arises. There exists, householder, the tongue-element, tastes to be felt with equanimity, and tongue-consciousness to be felt as neither-painful-nor-pleasant. Dependent on contact, neither-painful-nor-pleasant feeling arises...etc... There exists, householder, the mind-element, agreeable mind-objects, and mind-consciousness to be felt as pleasant. Dependent on contact, pleasant feeling arises. There exists, householder, the mind-element, disagreeable mind-objects, and mind-consciousness to be felt as painful. Dependent on contact, painful feeling arises. There exists, householder, the mind-element, mind-objects to be felt with equanimity, and mind-consciousness to be felt as neither-painful-nor-pleasant. Dependent on contact, neither-painful-nor-pleasant feeling arises. To this extent, householder, has the diversity of elements been spoken of by the Blessed One." Sixth.

7. The Discourse to Hāliddikāni

130. On one occasion the Venerable Mahākaccāna was dwelling in Avantī on Mount Papāta at Kuraraghara. Then the householder Hāliddikāni approached the Venerable Mahākaccāna...etc... Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna - "This, Venerable Sir, was spoken by the Blessed One - 'Dependent on diversity of elements arises diversity of contact; dependent on diversity of contact arises diversity of feeling.' How, Venerable Sir, does diversity of contact arise dependent on diversity of elements; how does diversity of feeling arise dependent on diversity of contact?" "Here, householder, when seeing a form with the eye, a monk understands: 'This is agreeable thus' - eye-consciousness and contact to be felt as pleasant. Dependent on contact, pleasant feeling arises. When seeing a form with the eye, he understands: 'This is disagreeable thus' - eye-consciousness and contact to be felt as painful. Dependent on contact, painful feeling arises. When seeing a form with the eye, he understands: 'This is a basis for equanimity thus' - eye-consciousness and contact to be felt as neither-painful-nor-pleasant. Dependent on contact, neither-painful-nor-pleasant feeling arises.

"Furthermore, householder, 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, he understands: 'This is agreeable thus' - mind-consciousness and contact to be felt as pleasant. Dependent on contact, pleasant feeling arises. When cognizing a mental phenomenon with the mind, he understands: 'This is disagreeable thus' - mind-consciousness and contact to be felt as painful. Dependent on contact, painful feeling arises. When cognizing a mental phenomenon with the mind, he understands: 'This is a basis for equanimity thus' - mind-consciousness and contact to be felt as neither-painful-nor-pleasant. Dependent on contact, neither-painful-nor-pleasant feeling arises. This, householder, is how diversity of contact arises dependent on diversity of elements; dependent on diversity of contact arises diversity of feeling." Seventh.

8. The Discourse to Nakulapitā

131. On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Then the householder Nakulapitā approached the Blessed One...etc... Seated to one side, the householder Nakulapitā said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why some beings here do not attain final Nibbāna in this very life? And what, Venerable Sir, is the reason, what is the condition why some beings here attain final Nibbāna in this very life?" "There are, householder, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, householder, does not attain final Nibbāna...etc... There are, householder, tastes cognizable by the tongue...etc... There are, householder, 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, his consciousness becomes dependent on it and clings to it. A monk with clinging, householder, does not attain final Nibbāna. This, householder, is the reason, this is the condition why some beings here do not attain final Nibbāna in this very life."

"There are, householder, 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, his consciousness does not become dependent on it and does not cling to it. Not clinging, householder, a monk attains final Nibbāna...etc... There are, householder, tastes cognizable by the tongue...etc... There are, householder, 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, his consciousness does not become dependent on it and does not cling to it. Not clinging, householder, a monk attains final Nibbāna. This, householder, is the reason, this is the condition why some beings here attain final Nibbāna in this very life." The eighth.

9. The Discourse to Lohicca

132. On one occasion the Venerable Mahākaccāna was dwelling in Avantī at Makkarakata in a forest hut. Then several young firewood-gathering students of the brahmin Lohicca approached the Venerable Mahākaccāna's forest hut; having approached, they walked back and forth and wandered around the hut making a loud clamour and great noise, making various kinds of frivolous talk - "These shaven-headed little recluses, menials, dark fellows, offspring of our Kinsman's feet are honoured, respected, esteemed, worshipped and venerated by these hired servants." Then the Venerable Mahākaccāna came out of his dwelling and said this to those young men - "Make no noise, young men; I shall teach you the Teaching." When this was said, those young men fell silent. Then the Venerable Mahākaccāna addressed those young men in verses -

"Those of supreme virtue were the ancients,

Those brahmins who remember the ancient way;

Their doors were guarded and well protected,

They overcame anger.

They delighted in the Teaching and meditation,

Those brahmins who remember the ancient way;

But these have deviated and we mutter.

Intoxicated by clan, they move about unrighteously.

Overcome by anger, wielding manifold self-inflicted punishments,

Becoming detached among those with and without craving;

For one with unguarded doors, they become futile,

Like wealth gained by a person in a dream.

Fasting and lying on bare ground;

Morning ablutions and three Vedas.

"Rough hide, matted hair and mud, mantras, rules and observances, austerity;

Deception, crooked staff, and ritual water sipping.

"These are the praises of brahmins, developed for some trifling purpose;

And the mind well concentrated, clear and untroubled;

Without barrenness towards all beings, that is the path to attainment of the brahmā.

Then those young brahmins, angry and displeased, approached the brahmin Lohicca; having approached, they said this to the brahmin Lohicca - "Please! Sir, you should know, the ascetic Mahākaccāna categorically disparages and rejects the mantras of the brahmins?" When this was said, the brahmin Lohicca became angry and displeased. Then this occurred to the brahmin Lohicca - "It is not suitable that I should abuse and revile the ascetic Mahākaccāna merely having heard from the young men. What if I were to approach and question him?"

Then the brahmin Lohicca together with those young men approached the Venerable Mahākaccāna; having approached, he exchanged greetings with the Venerable Mahākaccāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Lohicca said this to the Venerable Mahākaccāna - "Have our several young firewood-gathering students come here, Master Kaccāna?" "Yes, brahmin, those several young firewood-gathering students came here." "But did you, Master Kaccāna, have any conversation with those young men?" "Yes, brahmin, I did have some conversation with those young men." "And how, Master Kaccāna, did your conversation with those young men go?" "This, brahmin, was my conversation with those young men -

"Those of supreme virtue were the ancients,

Those brahmins who remember the ancient way...etc...;

Without barrenness towards all beings,

That is the path to attainment of the brahmā."

"This, brahmin, was my conversation with those young men."

"'Unguarded in the doors,' Master Kaccāna says. "To what extent, Master Kaccāna, is one unguarded in the doors?" "Here, brahmin, when someone sees a form with the eye, he becomes intent on pleasing forms and repelled by unpleasing forms, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. 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 becomes intent on pleasing mental phenomena and repelled by unpleasing mental phenomena, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. This, brahmin, is how one is unguarded in the doors." "Wonderful, Master Kaccāna; marvellous, Master Kaccāna! How Master Kaccāna has described one who is truly unguarded in the doors as being unguarded in the doors.

"'Guarded in the doors,' Master Kaccāna says. "To what extent, Master Kaccāna, is one guarded in the doors?" "Here, brahmin, when seeing a form with the eye, a monk does not become intent on pleasing forms nor repelled by unpleasing forms, and dwells with mindfulness of the body established and an immeasurable mind, and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. 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 become intent on pleasing mental phenomena nor repelled by unpleasing mental phenomena, and dwells with mindfulness of the body established and an immeasurable mind, and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. This, brahmin, is how one is guarded in the doors."

"Wonderful, Master Kaccāna; marvellous, Master Kaccāna! How Master Kaccāna has described one who is truly guarded in the doors as being guarded in the doors. Excellent, Master Kaccāna; excellent, Master Kaccāna! Just as, Master Kaccāna, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness thinking 'Those with eyes will see forms'; Even so, Master Kaccāna has made the Teaching clear in many ways. I, Master Kaccāna, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward for life. Just as Master Kaccāna visits lay families in Makkarakaṭa; may he also visit the family of Lohicca. There, those young men or young women who will pay homage to Master Kaccāna, stand up for him, or offer him a seat or water, that will be for their welfare and happiness for a long time." Ninth.

10. The Discourse on Abandoning Animosity

133. On one occasion the Venerable Udāyī was dwelling at Kāmaṇḍā in the brahmin Todeyya's Mango Grove. Then a young man, a pupil of the brahmin lady of the Verahaccāni clan, approached the Venerable Udāyī; having approached, he exchanged greetings with the Venerable Udāyī. After exchanging courteous and cordial greetings, he sat down to one side. When that young man was seated to one side, the Venerable Udāyī instructed, inspired, roused and gladdened him with a Teaching talk. Then that young man, having been instructed, inspired, roused and gladdened by the Venerable Udāyī with a Teaching talk, rose from his seat and approached the brahmin lady of the Verahaccāni clan; having approached, he said this to the brahmin lady of the Verahaccāni clan - "Please, madam, you should know! The ascetic Udāyī 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."

"Then, young man, in my name invite the ascetic Udāyī for tomorrow's meal." "Yes, madam," that young man replied to the brahmin lady of the Verahaccāni clan and approached the Venerable Udāyī; having approached, he said this to the Venerable Udāyī - "May Master Udāyī accept our teacher's wife's, the brahmin lady of the Verahaccāni clan's, invitation for tomorrow's meal." The Venerable Udāyī consented by remaining silent. Then the Venerable Udāyī, when that night had passed, having dressed in the morning and taking his bowl and robe, went to the residence of the brahmin lady of the Verahaccāni clan; having approached, he sat down on the prepared seat. Then the brahmin lady of the Verahaccāni clan served and satisfied with her own hands the Venerable Udāyī with excellent food, both hard and soft. Then the brahmin lady of the Verahaccāni clan, when the Venerable Udāyī had finished eating and had withdrawn his hand from the bowl, having put on her sandals, sat down on a high seat, covered her head, and said this to the Venerable Udāyī - "Speak your teaching, ascetic!" Having said "There will be a time, sister," he rose from his seat and departed.

For the second time that young man approached the Venerable Udāyī; having approached, he exchanged greetings with the Venerable Udāyī. After exchanging courteous and cordial greetings, he sat down to one side. When that young man was seated to one side, the Venerable Udāyī instructed, inspired, roused and gladdened him with a Teaching talk. For the second time that young man, having been instructed, inspired, roused and gladdened by the Venerable Udāyī with a Teaching talk, rose from his seat and approached the brahmin lady of the Verahaccāni clan; having approached, he said this to the brahmin lady of the Verahaccāni clan - "Please, madam, you should know! The ascetic Udāyī 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."

"Just so, young man, you speak praise of the ascetic Udāyī. When the ascetic Udāyī was told "Speak your teaching, ascetic!" having said "There will be a time, sister," he rose from his seat and departed. "For indeed, madam, having put on your sandals, sat down on a high seat, and covered your head, you said this - 'Speak your teaching, ascetic!' Yet these venerable ones have reverence for the Teaching and show reverence to the Teaching." "Then, young man, in my name invite the ascetic Udāyī for tomorrow's meal." "Yes, madam," that young man replied to the brahmin lady of the Verahaccāni clan and approached the Venerable Udāyī; having approached, he said this to the Venerable Udāyī - "May Master Udāyī accept our teacher's wife's, the brahmin lady of the Verahaccāni clan's, invitation for tomorrow's meal." The Venerable Udāyī consented by remaining silent.

Then the Venerable Udāyī, when that night had passed, having dressed in the morning and taking his bowl and robe, went to the residence of the brahmin lady of the Verahaccāni clan; having approached, he sat down on the prepared seat. Then the brahmin lady of the Verahaccāni clan served and satisfied with her own hands the Venerable Udāyī with excellent food, both hard and soft. Then the brahmin lady of the Verahaccāni clan, when the Venerable Udāyī had finished eating and had withdrawn his hand from the bowl, having removed her sandals, sat down on a low seat, uncovered her head, and said this to the Venerable Udāyī - "When what exists, Venerable Sir, do the Arahants describe pleasure and pain, when what does not exist do the Arahants not describe pleasure and pain?"

"When there is eye, sister, the Arahants describe pleasure and pain, when there is no eye, the Arahants do not describe pleasure and pain...etc... when there is tongue, the Arahants describe pleasure and pain, when there is no tongue, the Arahants do not describe pleasure and pain...etc... when there is mind, the Arahants describe pleasure and pain, when there is no mind, the Arahants do not describe pleasure and pain."

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

The Chapter on Householders, Thirteenth.

Here is its summary -

Vesālī, Vajji, Nāḷandā, Bhāradvāja, Soṇa and Ghosita;

Hāliddika, Nakulapitā, Lohicca and Verahaccānī.

14. The Chapter on Devadaha

1. The Discourse at Devadaha

134. 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, I do not say of all monks that they should act with diligence regarding the six bases of contact, nor do I say of all monks that they need not act with diligence regarding the six bases of contact. Those monks who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of existence, and are liberated through final knowledge - of such monks, I say they need not act with diligence regarding the six bases of contact. What is the reason for this? They have done what was to be done through diligence; they are incapable of being negligent. But those monks who are trainees, who have not attained their mind's ideal, who dwell aspiring for the unsurpassed security from bondage - of such monks, I say they should act with diligence regarding the six bases of contact. What is the reason for this? There are, monks, forms cognizable by eye-consciousness that are both agreeable and disagreeable. When contacted again and again, these do not obsess his mind and persist. Through non-obsession of mind, energy is aroused and unflagging, mindfulness is established and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed. Seeing this fruit of diligence, I say of those monks that they should act with diligence regarding the six bases of contact... There are, monks, mind-objects cognizable by mind-consciousness that are both agreeable and disagreeable. When contacted again and again, these do not obsess his mind and persist. Through non-obsession of mind, energy is aroused and unflagging, mindfulness is established and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed. Seeing this fruit of diligence, I say of those monks that they should act with diligence regarding the six bases of contact." First.

2. Discourse on the Moment

135. "It is a gain for you, monks, it is well-gained for you, monks, you have obtained the opportunity for living the holy life. Monks, I have seen the hells called 'of six bases of contact.' There, whatever form one sees with the eye, one sees only undesirable forms, not desirable ones; one sees only disagreeable forms, not agreeable ones; one sees only unpleasant forms, not pleasant ones. Whatever sound one hears with the ear...etc... whatever odour one smells with the nose...etc... whatever taste one experiences with the tongue...etc... whatever tactile object one touches with the body...etc... whatever mental phenomenon one cognizes with the mind, one cognizes only undesirable forms, not desirable ones; one cognizes only disagreeable forms, not agreeable ones; one cognizes only unpleasant forms, not pleasant ones. It is a gain for you, monks, it is well-gained for you, monks, you have obtained the opportunity for living the holy life. Monks, I have seen the heavens called 'of six bases of contact.' There, whatever form one sees with the eye, one sees only desirable forms, not undesirable ones; one sees only agreeable forms, not disagreeable ones; one sees only pleasant forms, not unpleasant ones...etc... whatever taste one experiences with the tongue...etc... whatever mental phenomenon one cognizes with the mind, one cognizes only desirable forms, not undesirable ones; one cognizes only agreeable forms, not disagreeable ones; one cognizes only pleasant forms, not unpleasant ones. It is a gain for you, monks, it is well-gained for you, monks, you have obtained the opportunity for living the holy life." The second.

3. First Discourse on Delighting in Form

136. "Monks, deities and human beings delight in forms, take pleasure in forms, rejoice in forms. Through the change, fading away, and cessation of forms, monks, deities and human beings dwell in suffering. Monks, deities and human beings delight in sounds, take pleasure in sounds, rejoice in sounds. Through the change, fading away, and cessation of sounds, monks, deities and human beings dwell in suffering. In odours... in tastes... in tactile objects... Monks, deities and human beings delight in mental phenomena, take pleasure in mental phenomena, rejoice in mental phenomena. Through the change, fading away, and cessation of mental phenomena, monks, deities and human beings dwell in suffering. But monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, having understood as it really is the origin, disappearance, gratification, danger, and escape regarding forms, does not delight in forms, does not take pleasure in forms, does not rejoice in forms. Through the change, fading away, and cessation of forms, monks, the Truth Finder dwells happily. Of sounds... in odours... in tastes... in tactile objects... having understood as it really is the origin, disappearance, gratification, danger, and escape regarding mental phenomena, does not delight in mental phenomena, does not take pleasure in mental phenomena, does not rejoice in mental phenomena. Through the change, fading away, and cessation of mental phenomena, monks, the Truth Finder dwells happily." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"Forms, sounds, tastes, odours, contacts and all mental phenomena;

Wished for, desired, and agreeable, thus it is said as far as there is purpose.

"For the world with its deities, these are considered happiness;

Where these cease, that is considered suffering by them.

"The cessation of identity is seen as happiness by the noble ones;

This is contrary to what all the world sees.

"What others say is happiness, the noble ones say is suffering;

What others say is suffering, the noble ones know as happiness.

"See this Teaching so hard to understand, here the ignorant are confused;

There is darkness for those who are hindered, blindness for those who do not see.

"But it is open to the good ones, light for those who see;

Though near, they do not understand, those unskilled in the path of the Teaching.

"By those overcome by lust for existence, by those who follow lust for existence;

For those fallen into Māra's realm, this Teaching is not easily understood.

Who indeed, other than the noble ones, is worthy to understand the state;

That state which, when fully understood, the taintless attain final Nibbāna. Third;

4. Second Discourse on Delight in Form

137. "Monks, deities and human beings delight in forms, take pleasure in forms, rejoice in forms. Through the change, fading away, and cessation of forms, monks, deities and human beings dwell in suffering. In sounds... in odours... in tastes... in tactile objects... Monks, deities and human beings delight in mental phenomena, take pleasure in mental phenomena, rejoice in mental phenomena. Through the change, fading away, and cessation of mental phenomena, monks, deities and human beings dwell in suffering. But monks, the Truth Finder, an Arahant, a Perfectly Enlightened One, having understood as it really is the origin, disappearance, gratification, danger, and escape regarding forms, does not delight in forms, does not take pleasure in forms, does not rejoice in forms. Through the change, fading away, and cessation of forms, monks, the Truth Finder dwells happily. Of sounds... in odours... in tastes... in tactile objects... having understood as it really is the origin, disappearance, gratification, danger, and escape regarding mental phenomena, does not delight in mental phenomena, does not take pleasure in mental phenomena, does not rejoice in mental phenomena. Through the change, fading away, and cessation of mental phenomena, monks, the Truth Finder dwells happily." Fourth.

5. First Discourse on What is Not Yours

138. "What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness. And what, monks, is not yours? The eye, monks, is not yours; abandon that. When abandoned, that will lead to your welfare and happiness...etc... the tongue is not yours; abandon that. When abandoned, that will lead to your welfare and happiness...etc... the mind is not yours; abandon that. When abandoned, that will lead to your welfare and happiness. Just as, monks, if people were to carry away, burn, or do as they please with the grass, sticks, branches and leaves in this Jeta Grove, would you think - 'People are carrying us away, burning us, or doing as they please with us'?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that is neither our self nor what belongs to self." "Even so, monks, the eye is not yours; abandon that. When abandoned, that will lead to your welfare and happiness...etc... the tongue is not yours; abandon that. When abandoned, that will lead to your welfare and happiness...etc... the mind is not yours; abandon that. When abandoned, that will lead to your welfare and happiness." Fifth.

6. Second Not Yours Discourse

139. "What is not yours, monks, abandon that. When abandoned, that will lead to your welfare and happiness. And what, monks, is not yours? Forms, monks, are not yours; abandon them. When abandoned, they will lead to your welfare and happiness. Sounds... odours... tastes... tactile objects... mind-objects are not yours; abandon them. When abandoned, they will lead to your welfare and happiness. Just as, monks, if in this Jeta Grove...etc... even so, monks, forms are not yours; abandon them. When abandoned, they will lead to your welfare and happiness." Sixth.

7. Discourse on Internal Impermanence and Cause

140. "The eye, monks, is impermanent. Whatever cause, whatever condition there is for the arising of the eye, that too is impermanent. The eye, monks, being produced from what is impermanent, how could it be permanent...etc... The tongue is impermanent. Whatever cause, whatever condition there is for the arising of the tongue, that too is impermanent. The tongue, monks, being produced from what is impermanent, how could it be permanent...etc... The mind is impermanent. Whatever cause, whatever condition there is for the arising of the mind, that too is impermanent. The mind, monks, being produced from what is impermanent, how could it be permanent! Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye...etc... becomes disenchanted with the tongue...etc... 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.' Seventh.

8. Internal Suffering Cause Discourse

141. "The eye, monks, is suffering. Whatever cause, whatever condition there is for the arising of the eye, that too is suffering. The eye, monks, being produced from what is suffering, how could it be happiness...etc... The tongue is suffering. Whatever cause, whatever condition there is for the arising of the tongue, that too is suffering. The tongue, monks, being produced from what is suffering, how could it be happiness...etc... The mind is suffering. Whatever cause, whatever condition there is for the arising of the mind, that too is suffering. The mind, monks, being produced from what is suffering, how could it be happiness! Seeing thus...etc... 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 eighth.

9. Discourse on Internal Non-self and Cause

142. "The eye, monks, is non-self. Whatever cause, whatever condition there is for the arising of the eye, that too is non-self. The eye, monks, being produced from what is non-self, how could it be self...etc... The tongue is non-self. Whatever cause, whatever condition there is for the arising of the tongue, that too is non-self. The tongue, monks, being produced from what is non-self, how could it be self...etc... The mind is non-self. Whatever cause, whatever condition there is for the arising of the mind, that too is non-self. The mind, monks, being produced from what is non-self, how could it be self! Seeing thus...etc... 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.' Ninth.

10. Discourse on External Impermanence and Cause

143. "Monks, forms are impermanent. Whatever cause, whatever condition there is for the arising of forms, that too is impermanent. Forms, monks, being produced from what is impermanent, how could they be permanent! Sounds... odours... tastes... tactile objects... mind-objects are impermanent. Whatever cause, whatever condition there is for the arising of mind-objects, that too is impermanent. Mind-objects, monks, being produced from what is impermanent, how could they be permanent! Seeing thus...etc... He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Tenth.

11. Discourse on External Cause of Suffering

144. "Monks, forms are suffering. Whatever cause, whatever condition there is for the arising of forms, that too is suffering. Forms, monks, being produced from what is suffering, how could they be pleasant! Sounds... odours... tastes... tactile objects... mind-objects are suffering. Whatever cause, whatever condition there is for the arising of mind-objects, that too is suffering. Mind-objects, monks, being produced from what is suffering, how could they be pleasant! Seeing thus...etc... 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.' Eleventh.

12. Discourse on External Non-self and Cause

145. "Forms, monks, are non-self. Whatever cause, whatever condition there is for the arising of forms, that too is non-self. Forms, monks, being produced from what is non-self, how could they be self! Sounds... odours... tastes... tactile objects... mind-objects are non-self. Whatever cause, whatever condition there is for the arising of mind-objects, that too is non-self. Mind-objects, monks, being produced from what is non-self, how could they be self! Seeing thus, monks, the learned noble disciple becomes disenchanted with forms, with sounds... with odours... with tastes... with tactile objects... with mind-objects. 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.' Twelfth.

The Fourteenth Chapter, the Chapter on Devadaha.

Here is its summary -

Devadaha, moment and forms, and two not yours too;

Three spoken of with cause, and two internal and external.

15. The Chapter on New and Old

1. Discourse on the Cessation of Action

146. "Monks, I shall teach you old and new actions, the cessation of action, and the way leading to the cessation of action. Listen to it, attend carefully, I shall speak." And what, monks, is old action? The eye, monks, should be seen as old action, conditioned, volitionally produced, to be felt...etc... the tongue should be seen as old action, conditioned, volitionally produced, to be felt...etc... the mind should be seen as old action, conditioned, volitionally produced, to be felt. This, monks, is called old action. And what, monks, is new action? Whatever action, monks, one now performs through body, speech, or mind, this, monks, is called new action. And what, monks, is the cessation of action? When one touches liberation through the cessation of bodily action, verbal action, and mental action, this, monks, is called the cessation of action. And what, monks, is the way leading to the cessation of action? This is the Noble Eightfold Path, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - this, monks, is called the way leading to the cessation of action. Thus, monks, I have taught old action, taught new action, taught the cessation of action, taught the way leading to the cessation of action. Whatever, monks, 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, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you. First.

2. The Discourse on What is Beneficial for Understanding Impermanence and Nibbāna

147. "Monks, I shall teach you the way beneficial for Nibbāna. Listen to it...etc... And what, monks, is the way beneficial for Nibbāna? Here, monks, a monk sees the eye as impermanent, sees forms as impermanent, sees eye-consciousness as impermanent, sees eye-contact as impermanent. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as impermanent...etc... He sees the tongue as impermanent, sees tastes as impermanent, sees tongue-consciousness as impermanent, sees tongue-contact as impermanent, whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as impermanent...etc... He sees the mind as impermanent, sees mind-objects as impermanent, sees mind-consciousness as impermanent, sees mind-contact as impermanent, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as impermanent. This, monks, is the way beneficial for Nibbāna." The second.

3. The Discourse on What is Conducive to the Cessation of Suffering

148. "Monks, I shall teach you the way beneficial for Nibbāna. Listen to it...etc... And what, monks, is the way beneficial for Nibbāna? Here, monks, he sees the eye as suffering, sees forms as suffering, sees eye-consciousness as suffering, sees eye-contact as suffering, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as suffering...etc... He sees the tongue as suffering...etc... He sees the mind as suffering, sees mind-objects as suffering, sees mind-consciousness as suffering, sees mind-contact as suffering, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as suffering. This, monks, is the way beneficial for Nibbāna." Third.

4. The Discourse on What is Conducive to Non-self and Final Deliverance

149. "Monks, I shall teach you the way beneficial for Nibbāna. Listen to it...etc... And what, monks, is the way beneficial for Nibbāna? Here, monks, a monk sees the eye as non-self, sees forms as non-self, sees eye-consciousness as non-self, sees eye-contact as non-self, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as non-self...etc... He sees the mind as non-self, sees mind-objects as non-self, sees mind-consciousness as non-self, sees mind-contact as non-self, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too he sees as non-self. This, monks, is the way beneficial for Nibbāna." Fourth.

5. The Discourse on the Way Conducive to Nibbāna

150. "Monks, I shall teach you the way beneficial for Nibbāna. Listen to it...etc... And what, monks, is the way beneficial for Nibbāna? "What do you think, monks, 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."

"Are forms permanent or impermanent?"

"Impermanent, Venerable Sir"...etc...

"Eye-consciousness... eye-contact...etc... "Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - is that permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact...etc... disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion he is liberated...etc... He understands: 'There is no more coming to any state of being.' This, monks, is the way beneficial for Nibbāna." Fifth.

6. The Discourse on the Pupil

151. "This holy life, monks, is lived without a pupil and without a teacher. A monk with a pupil and with a teacher, monks, dwells painfully, not at ease. A monk without a pupil and without a teacher, monks, dwells happily, at ease. And how, monks, does one with a pupil and with a teacher dwell painfully, not at ease? Here, monks, when a monk sees a form with the eye, there arise evil unwholesome states, intentions connected with fetters. These dwell within him, evil unwholesome states dwell within him. Therefore he is called 'one with a pupil'. They overwhelm him, evil unwholesome states overwhelm him. Therefore he is called 'one with a teacher'...etc...

"Furthermore, monks, when a monk tastes a flavour with the tongue, there arise evil unwholesome states, intentions connected with fetters. These dwell within him, evil unwholesome states dwell within him. Therefore he is called 'one with a pupil'. They overwhelm him, evil unwholesome states overwhelm him. Therefore he is called 'one with a teacher'...etc...

Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, there arise evil unwholesome states, intentions connected with fetters. These dwell within him, evil unwholesome states dwell within him. Therefore he is called 'one with a pupil'. They overwhelm him, evil unwholesome states overwhelm him. Therefore he is called 'one with a teacher'. This, monks, is how a monk with a pupil and with a teacher dwells painfully, not at ease.

"And how, monks, does a monk without a pupil and without a teacher dwell happily, at ease? Here, monks, when a monk sees a form with the eye, there do not arise evil unwholesome states, intentions connected with fetters. These do not dwell within him, evil unwholesome states do not dwell within him. Therefore he is called 'one who has no dweller within'. They do not overwhelm him, evil unwholesome states do not overwhelm him. Therefore he is called 'one who has no teacher'...etc...

Furthermore, monks, when a monk tastes a flavour with the tongue, there do not arise evil unwholesome states, intentions connected with fetters. These do not dwell within him, evil unwholesome states do not dwell within him. Therefore he is called 'one who has no dweller within'. They do not overwhelm him, evil unwholesome states do not overwhelm him. Therefore he is called 'one who has no teacher'...etc...

Furthermore, monks, when a monk cognizes a mental phenomenon with the mind, there do not arise evil unwholesome states, intentions connected with fetters. These do not dwell within him, evil unwholesome states do not dwell within him. Therefore he is called 'one who has no dweller within'. They do not overwhelm him, evil unwholesome states do not overwhelm him. Therefore he is called 'one who has no teacher'. This, monks, is how a monk without a dweller within and without a teacher dwells happily, at ease. This holy life, monks, is lived without a dweller within. Without a teacher, monks, a monk with a dweller within and with a teacher dwells painfully, not at ease. A monk without a dweller within and without a teacher, monks, dwells happily, at ease." Sixth.

7. The Discourse on the Purpose of the Holy Life

152. "Monks, if wanderers of other sects were to ask you thus - 'Friend, for what purpose is the holy life lived under the ascetic Gotama?' Being asked thus, monks, you should reply to those wanderers of other sects thus - 'Friend, the holy life is lived under the Blessed One for the full understanding of suffering.' Monks, if wanderers of other sects were to ask you thus - 'Friend, what is that suffering, for the full understanding of which the holy life is lived under the ascetic Gotama?' Being asked thus, monks, you should reply to those wanderers of other sects thus -

'Friend, the eye is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Forms are suffering; for the full understanding of them, the holy life is lived under the Blessed One. Eye-consciousness is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Eye-contact is suffering; for the full understanding of that, the holy life is lived under the Blessed One. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering; for the full understanding of that, the holy life is lived under the Blessed One...etc... The tongue is suffering... the mind is suffering; for the full understanding of that, the holy life is lived under the Blessed One...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering; for the full understanding of that, the holy life is lived under the Blessed One. This, friend, is that suffering; for the full understanding of which the holy life is lived under the Blessed One.' Being asked thus, monks, you should reply to those wanderers of other sects thus." Seventh.

8. The Discourse on the Method of Exposition

153. "Is there, monks, a method by which a monk might declare final knowledge apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view: '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'?" "Venerable Sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it." "Then listen, monks, attend carefully; I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "There is, monks, a method by which a monk might declare final knowledge apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view: '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.'"

"And what, monks, is that method by which a monk might declare final knowledge apart from faith...etc... apart from acceptance of a view he 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'? Here, monks, when seeing a form with the eye, when lust, hatred and delusion are present internally, a monk understands: 'Lust, hatred and delusion are present internally in me'; when lust, hatred and delusion are not present internally, he understands: 'Lust, hatred and delusion are not present internally in me'. When, monks, seeing a form with the eye, when lust, hatred and delusion are present internally, a monk understands: 'Lust, hatred and delusion are present internally in me'; when lust, hatred and delusion are not present internally, he understands: 'Lust, hatred and delusion are not present internally in me'. "Are these things, monks, to be known through faith, or through personal preference, or through oral tradition, or through reasoned reflection, or through acceptance of a view?" "No, Venerable Sir." "Are not these things to be known through seeing with wisdom?" "Yes, Venerable Sir." "This, monks, is the method by which a monk might declare final knowledge apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view: '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'"...etc...

"Furthermore, monks, when tasting a flavour with the tongue, when internally...etc... he understands: 'Lust, hatred and delusion'; when lust, hatred and delusion are not present internally, he understands: 'Lust, hatred and delusion are not present internally in me'. When, monks, tasting a flavour with the tongue, when lust, hatred and delusion are present internally, he understands: 'Lust, hatred and delusion are present internally in me'; when lust, hatred and delusion are not present internally, he understands: 'Lust, hatred and delusion are not present internally in me'; "Are these things, monks, to be known through faith, or through personal preference, or through oral tradition, or through reasoned reflection, or through acceptance of a view?" "No, Venerable Sir." "Are not these things to be known through seeing with wisdom?" "Yes, Venerable Sir." "This too, monks, is a method by which a monk might declare final knowledge apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view: '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'"...etc...

"Furthermore, monks, when cognizing a mental phenomenon with the mind, when lust, hatred and delusion are present internally, he understands: 'Lust, hatred and delusion are present internally in me'; when lust, hatred and delusion are not present internally, he understands: 'Lust, hatred and delusion are not present internally in me'. When, monks, cognizing a mental phenomenon with the mind, when lust, hatred and delusion are present internally, he understands: 'Lust, hatred and delusion are present internally in me'; when lust, hatred and delusion are not present internally, he understands: 'Lust, hatred and delusion are not present internally in me'; "Are these things, monks, to be known through faith, or through personal preference, or through oral tradition, or through reasoned reflection, or through acceptance of a view?" "No, Venerable Sir." "Are not these things to be known through seeing with wisdom?" "Yes, Venerable Sir." "This too, monks, is a method by which a monk might declare final knowledge apart from faith, apart from personal preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view: '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.'" The eighth.

9. The Discourse on One Endowed with Faculties

154. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "'Endowed with faculties, endowed with faculties,' Venerable Sir, it is said. To what extent, Venerable Sir, is one endowed with faculties?"

"If, monk, dwelling contemplating rise and fall in the eye faculty, one becomes disenchanted with the eye faculty...etc... "If, monk, dwelling contemplating rise and fall in the tongue faculty, one becomes disenchanted with the tongue faculty...etc... If, monk, dwelling contemplating rise and fall in the mind faculty, one becomes disenchanted with the mind faculty. Being disenchanted, he becomes dispassionate...etc... 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.' To this extent, monk, is one endowed with faculties." Ninth.

10. Questions About a Teaching-speaker

155. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "'Teaching-speaker, Teaching-speaker,' Venerable Sir, it is said. To what extent, Venerable Sir, is one a Teaching-speaker?"

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

The Chapter on New and Old, the fifteenth.

Here is its summary -

Action, four suitable things, without a pupil, for what purpose;

Is there a method, and with the talk on faculties.

The Third Fifty in the Chapter on the Six Sense Bases is completed.

Here is the summary of chapters -

Security from bondage and the world, and the householder with Devadaha;

With the new and old, thus it is called the third fifty.

16. The Chapter on the Elimination of Delight

1. Discourse on the Internal Destruction of Delight

156. Monks, a monk sees the eye, which is indeed impermanent, as impermanent, that becomes their right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated...etc... Monks, a monk sees the tongue, which is indeed impermanent, as impermanent, that becomes their right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust; with the destruction...etc... the mind is said to be well liberated...etc... Monks, a monk sees the mind, which is indeed impermanent, as impermanent, that becomes their right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated." First.

2. The Discourse on the Destruction of External Delight

157. Monks, a monk sees forms, which are indeed impermanent, as impermanent, that becomes their right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated. Monks, a monk sees sounds... odours... tastes... tactile objects... mental phenomena as impermanent, that becomes their right view. Seeing rightly, he becomes disenchanted. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated." The second.

3. Internal Impermanence and Destruction of Delight Discourse

158. "Monks, carefully attend to the eye; and contemplate as it really is the impermanence of the eye. Monks, when a monk carefully attends to the eye and contemplates as it really is the impermanence of the eye, he becomes disenchanted with the eye. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated. Monks, carefully attend to the ear... nose... Monks, carefully attend to the tongue; and contemplate as it really is the impermanence of the tongue. Monks, when a monk carefully attends to the tongue and contemplates as it really is the impermanence of the tongue, he becomes disenchanted with the tongue. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated. body... Monks, carefully attend to the mind; and contemplate as it really is the impermanence of the mind. Monks, when a monk carefully attends to the mind and contemplates as it really is the impermanence of the mind, he becomes disenchanted with the mind. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated." Third.

4. External Impermanence and Destruction of Delight Discourse

159. "Monks, carefully attend to forms; and contemplate as it really is the impermanence of forms. Monks, when a monk carefully attends to forms and contemplates as it really is the impermanence of forms, he becomes disenchanted with forms. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated. Sounds... odours... tastes... tactile objects... Monks, carefully attend to mind-objects; and contemplate as it really is the impermanence of mind-objects. Monks, when a monk carefully attends to mind-objects and contemplates as it really is the impermanence of mind-objects, he becomes disenchanted with mind-objects. With the destruction of delight comes the destruction of lust; with the destruction of lust comes the destruction of delight. With the destruction of delight and lust, the mind is said to be well liberated." Fourth.

5. The Discourse on Concentration at Jīvaka's Mango Grove

160. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's mango grove. There the Blessed One addressed the monks: "Monks..."etc... "Monks, develop concentration. For a monk who is concentrated, things appear as they really are. And what appears as it really is? The eye appears as it really is as impermanent, forms appear as they really are as impermanent, eye-consciousness appears as it really is as impermanent, eye-contact appears as it really is as impermanent, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too appears as it really is as impermanent...etc... The tongue appears as it really is as impermanent...etc... The mind appears as it really is as impermanent, mind-objects appear as they really are as impermanent...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too appears as it really is as impermanent. Monks, develop concentration. For a monk who is concentrated, things appear as they really are." Fifth.

6. The Discourse on Seclusion at Jīvaka's Mango Grove

161. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's mango grove. There the Blessed One addressed the monks...etc... "Monks, engage in the effort of seclusion. For a monk who is secluded, things appear as they really are. And what appears as it really is? The eye appears as it really is as impermanent, forms appear as they really are as impermanent, eye-consciousness appears as it really is as impermanent, eye-contact appears as it really is as impermanent, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too appears as it really is as impermanent...etc... The mind appears as it really is as impermanent, mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too appears as it really is as impermanent. Monks, engage in the effort of seclusion. For a monk who is secluded, things appear as they really are." Sixth.

7. Discourse to Koṭṭhika on Impermanence

162. Then the Venerable Mahākoṭṭhika approached the Blessed One...etc... Seated to one side, the Venerable Koṭṭhika said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute."

"Whatever, Koṭṭhika, is impermanent, therein your desire should be abandoned. And what, Koṭṭhika, is impermanent? The eye, Koṭṭhika, is impermanent; therein your desire should be abandoned. Forms are impermanent; therein your desire should be abandoned. Eye-consciousness is impermanent; therein your desire should be abandoned. Eye-contact is impermanent; therein your desire should be abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent; therein your desire should be abandoned...etc... The tongue is impermanent; therein your desire should be abandoned. Tastes are impermanent; therein your desire should be abandoned. Tongue-consciousness is impermanent; therein your desire should be abandoned. Tongue-contact is impermanent; therein your desire should be abandoned. Whatever feeling arises with tongue-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent; therein your desire should be abandoned...etc... The mind is impermanent; therein your desire should be abandoned. Mind-objects are impermanent; therein your desire should be abandoned. Mind-consciousness is impermanent; therein your desire should be abandoned. Mind-contact is impermanent; therein your desire should be abandoned. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent; therein your desire should be abandoned. Whatever, Koṭṭhika, is impermanent, therein your desire should be abandoned." Seventh.

8. Koṭṭhika Suffering Sutta

163. Then the Venerable Mahākoṭṭhika...etc... said this to the Blessed One - "It would be good, Venerable Sir...etc... might dwell." "Whatever, Koṭṭhika, is suffering, therein your desire should be abandoned. And what, Koṭṭhika, is suffering? The eye, Koṭṭhika, is suffering; therein your desire should be abandoned. Forms are suffering; therein your desire should be abandoned. Eye-consciousness is suffering; therein your desire should be abandoned. Eye-contact is suffering; therein your desire should be abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering; therein your desire should be abandoned...etc... The tongue is suffering; therein your desire should be abandoned...etc... the mind is suffering; therein your desire should be abandoned. Mind-objects are suffering; therein your desire should be abandoned. Mind-consciousness is suffering; therein your desire should be abandoned. Mind-contact is suffering; therein your desire should be abandoned. Whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is suffering; therein your desire should be abandoned. Whatever, Koṭṭhika, is suffering, therein your desire should be abandoned." The eighth.

9. Discourse to Koṭṭhika on Non-self

164. To one side...etc... should dwell. "What, Koṭṭhika, is non-self, therein your desire should be abandoned. And what, Koṭṭhika, is non-self? The eye, Koṭṭhika, is non-self; therein your desire should be abandoned. Forms are non-self; therein your desire should be abandoned. Eye-consciousness is non-self; therein your desire should be abandoned. Eye-contact is non-self; therein your desire should be abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is non-self; therein your desire should be abandoned...etc... The tongue is non-self; therein your desire should be abandoned...etc... The mind is non-self; therein your desire should be abandoned. Mind-objects are non-self; therein your desire should be abandoned. Mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is non-self; therein your desire should be abandoned. What, Koṭṭhika, is non-self, therein your desire should be abandoned." Ninth.

10. The Discourse on Abandoning Wrong View

165. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "How, Venerable Sir, by knowing and seeing in what way is wrong view abandoned?"

"Monk, by knowing and seeing the eye as impermanent, wrong view is abandoned. By knowing and seeing form as impermanent, wrong view is abandoned. By knowing and seeing eye-consciousness as impermanent, wrong view is abandoned. By knowing and seeing eye-contact as impermanent, wrong view is abandoned...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as impermanent, wrong view is abandoned. This, monk, is how by knowing and seeing thus, wrong view is abandoned." Tenth.

11. The Discourse on Abandoning Identity View

166. Then a certain monk...etc... said this - "How, Venerable Sir, by knowing and seeing in what way is identity view abandoned?" "Monk, by knowing and seeing the eye as suffering, identity view is abandoned. By knowing and seeing forms as suffering, identity view is abandoned. By knowing and seeing eye-consciousness as suffering, identity view is abandoned. By knowing and seeing eye-contact as suffering, identity view is abandoned...etc... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as suffering, identity view is abandoned. This, monk, is how by knowing and seeing thus, identity view is abandoned." Eleventh.

12. The Discourse on Abandoning the View of Self

167. Then a certain monk...etc... said this - "How, Venerable Sir, by knowing and seeing in what way is the view of self abandoned?" "Monk, by knowing and seeing the eye as non-self, the view of self is abandoned. By knowing and seeing forms as non-self, the view of self is abandoned. By knowing and seeing eye-consciousness as non-self, the view of self is abandoned. By knowing and seeing eye-contact as non-self, the view of self is abandoned. Whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as non-self, the view of self is abandoned...etc... By knowing and seeing the tongue as non-self, the view of self is abandoned...etc... By knowing and seeing the mind as non-self, the view of self is abandoned. Mind-objects... mind-consciousness... mind-contact... whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - by knowing and seeing that too as non-self, the view of self is abandoned." Twelfth.

The Chapter on the Elimination of Delight, Sixteenth.

Here is its summary -

Four on the destruction of delight, two in Jīvaka's Mango Grove;

Three were spoken with Koṭṭhika, wrong, identity, and self.

17. The Chapter of the Sixtyfold Consecutive Repetitions

1. Discourse on Desire for the Internal as Impermanent

168. "What, monks, is impermanent, therein your desire should be abandoned. And what, monks, is impermanent? The eye, monks, is impermanent; therein your desire should be abandoned...etc... The tongue is impermanent; therein your desire should be abandoned...etc... The mind is impermanent; therein your desire should be abandoned. What, monks, is impermanent, therein your desire should be abandoned."

2. Internal Impermanence and Lust Discourse

169. "What, monks, is impermanent, therein your lust should be abandoned. And what, monks, is impermanent? The eye, monks, is impermanent; therein your lust should be abandoned...etc... The tongue is impermanent; therein your lust should be abandoned...etc... The mind is impermanent; therein your lust should be abandoned. What, monks, is impermanent, therein your lust should be abandoned."

3. Internal Impermanence Desire and Lust Discourse

170. "What, monks, is impermanent, therein your desire and lust should be abandoned. And what, monks, is impermanent? The eye, monks, is impermanent; therein your desire and lust should be abandoned...etc... The tongue is impermanent; therein your desire and lust should be abandoned...etc... The mind is impermanent; therein your desire and lust should be abandoned. What, monks, is impermanent, therein your desire and lust should be abandoned."

4-6.

The Discourse on Desire for Suffering and So Forth

171-173. "What, monks, is suffering, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, monks, is suffering? The eye, monks, is suffering; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc... the tongue is suffering...etc... the mind is suffering; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. What, monks, is suffering, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

7-9.

The Discourse on Non-self and Desire, Etc.

174-176. "What, monks, is non-self, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, monks, is non-self? The eye, monks, is non-self; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc... The tongue is non-self; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned...etc... The mind is non-self; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. What, monks, is non-self, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

10-12.

External Impermanence and Desire Discourse

177-179. "What, monks, is impermanent, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, monks, is impermanent? Forms, monks, are impermanent; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Sounds are impermanent; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Odours are impermanent; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Tastes are impermanent; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Tactile objects are impermanent; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Mind-objects are impermanent; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. What, monks, is impermanent, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

13-15.

The Discourse on External Desire for Suffering and So Forth

180-182. "What, monks, is suffering, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, monks, is suffering? Monks, forms are suffering; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Sounds... odours... tastes... tactile objects... mind-objects are suffering; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. What, monks, is suffering, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

16-18.

The Discourse on External Non-self and Desire, Etc.

183-185. "What, monks, is non-self, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. And what, monks, is non-self? Forms, monks, are non-self; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. Sounds... odours... tastes... tactile objects... mind-objects are non-self; therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned. What, monks, is non-self, therein your desire should be abandoned, lust should be abandoned, desire and lust should be abandoned."

19. Discourse on Internal Past Impermanence

186. "The eye, monks, is impermanent, past...etc... The tongue is impermanent, past...etc... The mind is impermanent, past. Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye...etc... becomes disenchanted with the tongue...etc... He becomes disenchanted with the mind. Being disenchanted, he becomes dispassionate; Through dispassion he is liberated; When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

20. Discourse on Internal Future Impermanence

187. "The eye, monks, is impermanent, future...etc... the tongue is impermanent, future...etc... the mind is impermanent, future. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

21. Discourse on Internal Present Impermanence

188. "The eye, monks, is impermanent, present...etc... the tongue is impermanent, present...etc... the mind is impermanent, present. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

22-24.

Internal Past and Other Suffering Sutta

189-191. "The eye, monks, is suffering - past, future, and present...etc... The tongue is suffering - past, future, and present...etc... The mind is suffering - past, future, and present. Seeing thus, monks...etc... He understands: 'There is no more coming to any state of being.'"

25-27.

Discourse on Non-self in the Internal Past and So Forth

192-194. "The eye, monks, is non-self - past, future, and present...etc... the tongue is non-self...etc... The mind is non-self - past, future, and present. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

28-30.

Discourse on the Impermanence of External Past and So Forth

195-197. "Monks, forms are impermanent - past, future, and present. Sounds... odours... tastes... tactile objects... Mind-objects are impermanent - past, future, and present. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

31-33.

External Past and Other Suffering Sutta

198-200. "Monks, forms are suffering - past, future, and present. Sounds... odours... tastes... tactile objects... Mind-objects are suffering - past, future, and present. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

34-36.

External Past and Non-self Sutta

201-203. "Forms, monks, are non-self - past, future, and present. Sounds... odours... tastes... tactile objects... mind-objects are non-self - past, future, and present. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

37. Discourse on What is Impermanent in the Internal Past

204. "The eye, monks, is impermanent, past. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... The tongue is impermanent, past. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... The mind is impermanent, past. What is impermanent is suffering. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

38. Discourse on What is Internal, Future and Impermanent

205. "The eye, monks, is impermanent, future. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... the tongue is impermanent, future. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... the mind is impermanent, future. What is impermanent is suffering. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

39. Discourse on What is Internal, Present and Impermanent

206. "The eye, monks, is impermanent, present. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... The tongue is impermanent, present. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... the mind is impermanent, present. What is impermanent is suffering. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

40-42.

Internal Past and Other Suffering Discourse

207-209. "The eye, monks, is suffering - past, future, and present. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... the tongue is suffering...etc... The mind is suffering - past, future, and present. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

43-45.

Internal Past Etc. What is Non-self Sutta

210-212. "The eye, monks, is non-self - past, future, and present. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'...etc... the tongue is non-self...etc... The mind is non-self - past, future, and present. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

46-48.

Discourse on What is Impermanent in the External Past and So Forth

213-215. "Monks, forms are impermanent - past, future, and present. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Sounds... odours... tastes... tactile objects... Mind-objects are impermanent - past, future, and present. What is impermanent is suffering. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

49-51.

The External Past and Suffering Discourse

216-218. "Monks, forms are suffering - past, future, and present. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Sounds... odours... tastes... tactile objects... Mind-objects are suffering - past, future, and present. What is suffering is non-self. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

52-54.

External Past and Non-self Sutta

219-221. "Forms, monks, are non-self - past, future, and present. What is non-self should be seen as it really is with right wisdom thus: 'This is not mine, I am not this, this is not my self'. Sounds... odours... tastes... tactile objects... mind-objects are non-self - past, future, and present. What is non-self 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...etc... He understands: 'There is no more coming to any state of being.'"

55. Discourse on the Internal Sense Bases as Impermanent

222. "The eye, monks, is impermanent...etc... the tongue is impermanent...etc... The mind is impermanent. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

56. Internal Sense Bases as Suffering

223. "The eye, monks, is suffering...etc... the tongue is suffering...etc... The mind is suffering. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

57. Discourse on the Internal Sense Bases as Non-self

224. "The eye, monks, is non-self...etc... the tongue is non-self...etc... The mind is non-self. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

58. Discourse on the Impermanence of External Sense Bases

225. "Monks, forms are impermanent. Sounds... odours... tastes... tactile objects... mind-objects are impermanent. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

59. External Sense Bases and Suffering Discourse

226. "Monks, forms are suffering. Sounds... odours... tastes... tactile objects... mind-objects are suffering. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

60. Discourse on the External Sense Bases as Non-self

227. "Forms, monks, are non-self. Sounds... odours... tastes... tactile objects... mind-objects are non-self. Seeing thus...etc... He understands: 'There is no more coming to any state of being.'"

The Chapter of the Sixtyfold Consecutive Repetitions, the Seventeenth.

Here is its summary -

Eighteen with desire, and twice nine with the past;

Eighteen were spoken with impermanence, three with internal and external;

Sixty repetitions were spoken by the Buddha, the Kinsman of the Sun.

Sixty discourses.

18. The Chapter on the Ocean

1. First Discourse on the Ocean

228. "'Ocean, ocean,' monks, the unlearned worldling says. This, monks, is not an ocean in the noble discipline. This, monks, is just a great mass of water, a great expanse of water. The eye, monks, is a person's ocean; its current consists of forms. One who withstands that current consisting of forms, this one is called, monks, one who has crossed the ocean of the eye with its waves, whirlpools, sharks, and monsters; crossed over, gone beyond, the brahmin stands on high ground...etc... The tongue, monks, is a person's ocean; its current consists of tastes. One who withstands that current consisting of tastes, this one is called, monks, one who has crossed the ocean of the tongue with its waves, whirlpools, sharks, and monsters; crossed over, gone beyond, the brahmin stands on high ground...etc... The mind, monks, is a person's ocean; its current consists of mind-objects. One who withstands that current consisting of mind-objects, this one is called, monks, one who has crossed the ocean of the mind with its waves, whirlpools, sharks, and monsters; crossed over, gone beyond, the brahmin stands on high ground." This was said...etc... The Teacher -

"Who this ocean with its sharks and monsters,

One has crossed over what has waves, whirlpools, fears, and is difficult to cross;

One who has mastered the Vedas, lived the holy life,

Reached the world's end, gone to the far shore, it is said." first;

2. The Second Ocean Discourse

229. "'Ocean, ocean,' monks, the unlearned worldling says. This, monks, is not an ocean in the noble discipline. This, monks, is just a great mass of water, a great expanse of water. There are, monks, forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. This, monks, is called an ocean in the noble discipline. Herein this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, for the most part is immersed, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the round of births, the plane of misery, the bad destination, the nether world...

"There are, monks, tastes cognizable by the tongue...etc... There are, monks, mind-objects cognizable by the mind that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. This, monks, is called an ocean in the noble discipline. Herein this world with its devas, Māra, and Brahmā, among the population with its ascetics and brahmins, devas and humans, for the most part is immersed, become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the round of births, the plane of misery, the bad destination, the nether world."

"One in whom lust and hatred and ignorance have faded away;

He crossed over this ocean with its sharks and monsters, with its waves of fear, so difficult to cross.

"Gone beyond attachments, escaped death, without acquisitions, he abandoned suffering for no renewed existence;

Attained to the end, he comes not back again, he has deceived the king of death, I say." the second;

3. The Discourse on the Simile of the Fisherman

230. "Monks, suppose a fisherman were to cast a baited hook into a deep pool of water. Then a fish with eyes for the bait would swallow it. Thus, monks, that fish, having swallowed the hook, would meet with calamity and disaster, to be dealt with as the fisherman wishes.

Even so, monks, there are these six hooks in the world for the calamity and destruction of living beings. What six? There are, monks, 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. This monk is called, monks, one who has swallowed the hook, who has met with calamity and disaster, to be dealt with as the Evil One wishes...etc... There are, monks, tastes cognizable by the tongue...etc...

There are, monks, 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. This monk is called, monks, one who has swallowed the hook, who has met with calamity and disaster, to be dealt with as the Evil One wishes.

"There are, monks, 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. This monk is called, monks, one who has not swallowed the hook, who has broken and destroyed the hook, who has not met with calamity and disaster, not to be dealt with as the Evil One wishes...etc...

"There are, monks, tastes cognizable by the tongue...etc... There are, monks, 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, this monk is called, monks, one who has not swallowed the hook, who has broken and destroyed the hook, who has not met with calamity and disaster, not to be dealt with as the Evil One wishes." Third.

4. The Discourse on the Simile of the Milk Tree

231. "Monks, for any monk or nun in whom there is lust, there is hatred, there is delusion regarding forms cognizable by the eye; in whom lust is not abandoned, hatred is not abandoned, delusion is not abandoned, even if limited forms cognizable by the eye come into the range of vision, they overwhelm their mind; what then to say about abundant ones! What is the reason for this? Monks, there is lust, there is hatred, there is delusion; lust is not abandoned, hatred is not abandoned, delusion is not abandoned...etc...

"Monks, for any monk or nun in whom there is lust...etc... regarding tastes cognizable by the tongue...etc...

"Monks, for any monk or nun in whom there is lust, there is hatred, there is delusion regarding mind-objects cognizable by the mind; in whom lust is not abandoned, hatred is not abandoned, delusion is not abandoned, even if limited mind-objects cognizable by the mind come into the range of mental cognition, they overwhelm their mind; what then to say about abundant ones! What is the reason for this? Monks, there is lust, there is hatred, there is delusion; lust is not abandoned, hatred is not abandoned, delusion is not abandoned.

"Just as, monks, a milk-tree - whether a fig tree, a banyan, a pilakkha fig tree, or an udumbara fig tree - that is young, fresh, in its youth. If a person were to cut it with a sharp axe in any way, would sap come out?" "Yes, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, there is that sap."

"Even so, monks, for any monk or nun in whom there is lust, there is hatred, there is delusion regarding forms cognizable by the eye; in whom lust is not abandoned, hatred is not abandoned, delusion is not abandoned, even if limited forms cognizable by the eye come into the range of vision, they overwhelm their mind; what then to say about abundant ones! What is the reason for this? Monks, there is lust, there is hatred, there is delusion; lust is not abandoned, hatred is not abandoned, delusion is not abandoned...etc...

"Monks, for any monk or nun in whom there is lust...etc... regarding tastes cognizable by the tongue...etc...

"Monks, for any monk or nun in whom there is no lust, there is no hatred, there is no delusion regarding forms cognizable by the eye; in whom lust is abandoned, hatred is abandoned, delusion is abandoned, even if abundant forms cognizable by the eye come into the range of vision, they do not overwhelm their mind; what then to say about limited ones! What is the reason for this? Monks, there is no lust, there is no hatred, there is no delusion; lust is abandoned, hatred is abandoned, delusion is abandoned...etc...

"Monks, for any monk or nun regarding tastes cognizable by the tongue...etc... regarding mind-objects cognizable by the mind, in whom there is no lust, there is no hatred, there is no delusion; in whom lust is abandoned, hatred is abandoned, delusion is abandoned, even if abundant mind-objects cognizable by the mind come into the range of mental cognition, they do not overwhelm their mind; what then to say about limited ones! What is the reason for this? Monks, there is no lust, there is no hatred, there is no delusion; lust is abandoned, hatred is abandoned, delusion is abandoned. Just as, monks, a milk-tree - whether a fig tree, a banyan, a pilakkha fig tree, or an udumbara fig tree - that is dried up, sapless, more than a year old. If a person were to cut it with a sharp axe in any way, would sap come out?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, there is no sap."

"Even so, monks, for any monk or nun in whom there is no lust, there is no hatred, there is no delusion regarding forms cognizable by the eye; in whom lust is abandoned, hatred is abandoned, delusion is abandoned, even if abundant forms cognizable by the eye come into the range of vision, they do not overwhelm their mind; what then to say about limited ones! What is the reason for this? Monks, there is no lust, there is no hatred, there is no delusion; lust is abandoned, hatred is abandoned, delusion is abandoned...etc...

"Monks, for any monk or nun regarding tastes cognizable by the tongue...etc...

"Monks, for any monk or nun in whom there is no lust, there is no hatred, there is no delusion regarding mind-objects cognizable by the mind; in whom lust is abandoned, hatred is abandoned, delusion is abandoned, even if abundant mind-objects cognizable by the mind come into the range of mental cognition, they do not overwhelm their mind; what then to say about limited ones! What is the reason for this? Monks, there is no lust, there is no hatred, there is no delusion; lust is abandoned, hatred is abandoned, delusion is abandoned. Fourth.

5. Koṭṭhika Sutta

232. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, having emerged from seclusion in the evening, approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta -

"Friend Sāriputta, is the eye the fetter of forms or are forms the fetter of the eye...etc... is the tongue the fetter of tastes or are tastes the fetter of the tongue...etc... is the mind the fetter of mind-objects or are mind-objects the fetter of the mind?"

"Friend Koṭṭhika, the eye is not the fetter of forms, nor are forms the fetter of the eye. And the desire and lust that arises dependent on both of them, that is the fetter therein...etc... neither is the tongue the fetter of tastes, nor are tastes the fetter of the tongue. And the desire and lust that arises dependent on both of them, that is the fetter therein...etc... neither is the mind the fetter of mind-objects, nor are mind-objects the fetter of the mind. And the desire and lust that arises dependent on both of them, that is the fetter therein.

"Even so, friend, the eye is not the fetter of forms, nor are forms the fetter of the eye. And the desire and lust that arises dependent on both of them, that is the fetter therein...etc... neither is the tongue the fetter of tastes...etc... neither is the mind the fetter of mind-objects, nor are mind-objects the fetter of the mind. And the desire and lust that arises dependent on both of them, that is the fetter therein.

"Friend, if the eye were the fetter of forms, or forms were the fetter of the eye, living the holy life would not be discerned for the complete destruction of suffering. But because, friend, the eye is not the fetter of forms, nor are forms the fetter of the eye; and the desire and lust that arises dependent on both of them, that is the fetter therein, therefore living the holy life is discerned for the complete destruction of suffering...etc...

"Friend, if the tongue were the fetter of tastes, or tastes were the fetter of the tongue, living the holy life would not be discerned for the complete destruction of suffering. But because, friend, the tongue is not the fetter of tastes, nor are tastes the fetter of the tongue; and the desire and lust that arises dependent on both of them, that is the fetter therein, therefore living the holy life is discerned for the complete destruction of suffering...etc...

"Friend, if the mind were the fetter of mental phenomena, or mental phenomena were the fetter of the mind, living the holy life would not be discerned for the complete destruction of suffering. But because, friend, the mind is not the fetter of mind-objects, nor are mind-objects the fetter of the mind; and the desire and lust that arises dependent on both of them, that is the fetter therein, therefore living the holy life is discerned for the complete destruction of suffering.

"And by this method, friend, it should be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye. and the desire and lust that arises dependent on both of them, that is the fetter therein...etc... neither is the tongue the fetter of tastes...etc... neither is the mind the fetter of mind-objects, nor are mind-objects the fetter of the mind. And the desire and lust that arises dependent on both of them, that is the fetter therein.

"Friend, the Blessed One has an eye. The Blessed One sees forms with the eye. The Blessed One has no desire and lust. The Blessed One's mind is well liberated. Friend, the Blessed One has an ear. The Blessed One hears sounds with the ear. The Blessed One has no desire and lust. The Blessed One's mind is well liberated. Friend, the Blessed One has a nose. The Blessed One smells odours with the nose. The Blessed One has no desire and lust. The Blessed One's mind is well liberated. Friend, the Blessed One has a tongue. The Blessed One tastes flavours with the tongue. The Blessed One has no desire and lust. The Blessed One's mind is well liberated. Friend, the Blessed One has a body. The Blessed One touches tactile objects with the body. The Blessed One has no desire and lust. The Blessed One's mind is well liberated. Friend, the Blessed One has a mind. The Blessed One cognizes mental phenomena with the mind. The Blessed One has no desire and lust. The Blessed One's mind is well liberated.

"By this method, friend, it should be understood how the eye is not the fetter of forms, nor are forms the fetter of the eye; and the desire and lust that arises dependent on both of them, that is the fetter therein. Not the ear... not the nose... neither is the tongue the fetter of tastes, nor are tastes the fetter of the tongue; and the desire and lust that arises dependent on both of them, that is the fetter therein. Not the body... neither is the mind the fetter of mind-objects, nor are mind-objects the fetter of the mind; and the desire and lust that arises dependent on both of them, that is the fetter therein." Fifth.

6. The Discourse on Kāmabhū

233. On one occasion the Venerable Ānanda and the Venerable Kāmabhū were dwelling at Kosambī in Ghosita's Park. Then the Venerable Kāmabhū, having emerged from seclusion in the evening, 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 Kāmabhū said this to the Venerable Ānanda -

"Friend Ānanda, is the eye the fetter of forms or are forms the fetter of the eye...etc... is the tongue the fetter of tastes or are tastes the fetter of the tongue...etc... is the mind the fetter of mind-objects or are mind-objects the fetter of the mind?"

"Friend Kāmabhū, the eye is not the fetter of forms, nor are forms the fetter of the eye. and the desire and lust that arises dependent on both of them, that is the fetter therein...etc... neither is the tongue the fetter of tastes, nor are tastes the fetter of the tongue...etc... neither is the mind the fetter of mind-objects, nor are mind-objects the fetter of the mind. And the desire and lust that arises dependent on both of them, that is the fetter therein.

Just as, friend, if a black ox and a white ox were bound together by a single rope or tether. If someone were to say: 'The black ox is the fetter of the white ox, the white ox is the fetter of the black ox', would they be speaking rightly?" "Indeed not, friend." "Friend, the black ox is not the fetter of the white ox, nor is the white ox the fetter of the black ox. The rope or tether by which they are bound together, that is the fetter therein. Even so, friend, the eye is not the fetter of forms, nor are forms the fetter of the eye...etc... not the tongue...etc... not the mind...etc... and the desire and lust that arises dependent on both of them, that is the fetter therein." Sixth.

7. The Discourse with Udāyī

234. On one occasion the Venerable Ānanda and the Venerable Udāyī were dwelling at Kosambī in Ghosita's Park. Then the Venerable Udāyī, having emerged from seclusion in the evening, 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 Udāyī said this to the Venerable Ānanda -

"Friend Ānanda, just as this body has been explained, revealed, and made known by the Blessed One in many ways - 'Thus this body is non-self', in the same way can this consciousness be explained, taught, made known, established, revealed, analysed, and clarified - 'Thus this consciousness is non-self'?"

"Friend Udāyī, just as this body has been explained, revealed, and made known by the Blessed One in many ways - 'Thus this body is non-self', in the same way can this consciousness be explained, taught, made known, established, revealed, analysed, and clarified - 'Thus this consciousness is non-self'?"

"Friend, dependent on the eye and forms, eye-consciousness arises?" "Yes, friend." "Friend, if that cause and that condition for the arising of eye-consciousness were to cease completely and totally in every way without remainder, would eye-consciousness be discerned?" "Indeed not, friend." "By this method too, friend, it has been shown, revealed, and made clear by the Blessed One - 'Thus this consciousness is non-self'"...etc...

"Friend, dependent on the tongue and tastes, tongue-consciousness arises?" "Yes, friend." "Friend, if that cause and that condition for the arising of tongue-consciousness were to cease completely and totally in every way without remainder, would tongue-consciousness be discerned?" "Indeed not, friend." "By this method too, friend, it has been shown, revealed, and made clear by the Blessed One - 'Thus this consciousness is non-self'"...etc...

"Friends, dependent on the mind and mind-objects, mind-consciousness arises?" "Yes, friend." "Friend, if that cause and that condition for the arising of mind-consciousness were to cease completely and totally in every way without remainder, would mind-consciousness be discerned?" "Indeed not, friend." "By this method too, friend, it has been shown, revealed, and made clear by the Blessed One - 'Thus this consciousness is non-self'?"

"Friends, suppose a person in need of heartwood, seeking heartwood, wandering in search of heartwood, taking a sharp axe, would enter a forest. There he would see a large plantain trunk, straight, new, without fruit-bud core. He would cut it at the root; having cut it at the root he would cut it at the top; having cut it at the top he would peel away the leaf-sheaths. There he would not even find sapwood, let alone heartwood! Even so, friend, a monk does not regard self or anything belonging to self in the six bases of contact. Not regarding thus, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' Seventh.

8. The Discourse on the Exposition of Burning

235. "Monks, I shall teach you the discourse on the Teaching about burning. Listen to it. And what, monks, is the discourse on the Teaching about burning? Better, monks, that the faculty of the eye be destroyed by a blazing, burning, glowing iron rod than the grasping of signs and features in forms cognizable by the eye. If consciousness, while standing, were to stand bound by gratification in signs or bound by gratification in features, and if one were to die at that time, it is possible that one would go to one of two destinations - either hell or the animal realm. Seeing this danger, I say thus.

"Better, monks, that the faculty of the ear be destroyed by a blazing, burning, glowing iron spike than the grasping of signs and features in sounds cognizable by the ear. If consciousness, while standing, were to stand bound by gratification in signs or bound by gratification in features, and if one were to die at that time, it is possible that one would go to one of two destinations - either hell or the animal realm. Seeing this danger, I say thus.

"Better, monks, that the faculty of the nose be destroyed by a blazing, burning, glowing sharp nail-cutter than the grasping of signs and features in odours cognizable by the nose. If consciousness, while standing, were to stand bound by gratification in signs or bound by gratification in features, and if one were to die at that time. It is possible that one would go to one of two destinations - either hell or the animal realm. Seeing this danger, I say thus.

"Better, monks, that the faculty of the tongue be destroyed by a blazing, burning, glowing sharp razor than the grasping of signs and features in tastes cognizable by the tongue. If consciousness, while standing, were to stand bound by gratification in signs or bound by gratification in features, and if one were to die at that time. It is possible that one would go to one of two destinations - either hell or the animal realm. Seeing this danger, I say thus.

"Better, monks, that the faculty of the body be destroyed by a blazing, burning, glowing sharp spear than the grasping of signs and features in tactile objects cognizable by the body. If consciousness, while standing, were to stand bound by gratification in signs or bound by gratification in features, and if one were to die at that time. It is possible that one would go to one of two destinations - either hell or the animal realm. Seeing this danger, I say thus.

"Better, monks, is the ear. But I say, monks, that the ear is barren of life, I say it is fruitless of life, I say it is delusive of life, yet one should not think such thoughts by coming under the influence of which one would split the Community. Seeing this danger of barren life, I say thus.

Therein, monks, the learned noble disciple reflects thus: 'Let alone the faculty of the eye being destroyed by a blazing, burning, glowing iron rod. Come now, I shall attend only to this - thus the eye is impermanent, forms are impermanent, eye-consciousness is impermanent, eye-contact is impermanent, whatever feeling arises with eye-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent.'

"Let alone the faculty of the ear being destroyed by a blazing, burning, glowing sharp iron spike. Come now, I shall attend only to this - thus the ear is impermanent, sounds are impermanent, ear-consciousness is impermanent, ear-contact is impermanent, whatever feeling arises with ear-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent.

Let alone the faculty of the nose being destroyed by a blazing, burning, glowing sharp nail-cutter. Come now, I shall attend only to this - thus the nose is impermanent, odours are impermanent, nose-consciousness is impermanent, nose-contact is impermanent, whatever feeling arises with nose-contact as condition... etc... that too is impermanent.

"Let alone the faculty of the tongue being destroyed by a blazing, burning, glowing sharp razor. Come now, I shall attend only to this - thus the tongue is impermanent, tastes are impermanent, tongue-consciousness is impermanent, tongue-contact is impermanent, whatever feeling arises with tongue-contact as condition...etc... that too is impermanent.

"Let alone the faculty of the body being destroyed by a blazing, burning, glowing sharp spear. Come now, I shall attend only to this - thus the body is impermanent, tactile objects are impermanent, body-consciousness is impermanent, body-contact is impermanent, whatever feeling arises with body-contact as condition... etc... that too is impermanent.

"Let the ear be for now. Come now, I shall attend only to this - thus the mind is impermanent, mind-objects are impermanent, mind-consciousness is impermanent, mind-contact is impermanent, whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant - that too is impermanent."

"Seeing thus, monks, the learned noble disciple becomes disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact...etc... disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant, painful, or neither-painful-nor-pleasant. 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, monks, is the discourse on the Teaching about burning." The eighth.

9. First Discourse on the Simile of Hands and Feet

236. "Monks, when there are hands, taking up and putting down are discerned; when there are feet, going forward and returning are discerned; when there are joints, bending and stretching are discerned; when there is belly, hunger and thirst are discerned. Even so, monks, when there is eye, with eye-contact as condition, pleasure and pain arise internally...etc... when there is tongue, with tongue-contact as condition, pleasure and pain arise internally...etc... when there is mind, with mind-contact as condition, pleasure and pain arise internally...etc...

"Monks, when there are no hands, taking up and putting down are not discerned; when there are no feet, coming and going are not discerned; when there are no joints, bending and stretching are not discerned; when there is no belly, hunger and thirst are not discerned. Even so, monks, when there is no eye, with eye-contact as condition, pleasure and pain do not arise internally...etc... when there is no tongue, with tongue-contact as condition, does not arise...etc... when there is no mind, with mind-contact as condition, pleasure and pain do not arise internally." Ninth.

10. The Second Discourse on the Simile of Hands and Feet

237. "Monks, when there are hands, there is taking up and putting down; when there are feet, there is going forward and returning; when there are joints, there is bending and stretching; when there is belly, there is hunger and thirst. Even so, monks, when there is eye, with eye-contact as condition, pleasure and pain arise internally...etc... when there is tongue...etc... when there is mind, with mind-contact as condition, pleasure and pain arise internally...etc...

"Monks, when there are no hands, there is no taking up and putting down; when there are no feet, there is no coming and going; when there are no joints, there is no bending and stretching; when there is no belly, there is no hunger and thirst. Even so, monks, when there is no eye, with eye-contact as condition, pleasure and pain do not arise internally...etc... when there is no tongue, with tongue-contact as condition, does not arise...etc... when there is no mind, with mind-contact as condition, pleasure and pain do not arise internally." Tenth.

The Chapter on the Ocean, the Eighteenth.

Here is its summary -

Two on oceans, the fisherman, with the milk tree and Koṭṭhika;

Kāmabhū and Udāyī, and with burning as the eighth;

Two similes of hands and feet, thus is the chapter declared.

19. The Chapter on the Vipers

1. The Discourse on the Simile of the Poisonous Snake

238. "Just as, monks, if there were four deadly poisonous snakes of fierce heat. Then a person would come, wanting to live, not wanting to die, wanting happiness and averse to suffering. They might ask him: 'Good man, these four deadly poisonous snakes of fierce heat must be raised up from time to time, bathed from time to time, fed from time to time, and put to rest from time to time. And when, good man, any one of these four deadly poisonous snakes of fierce heat becomes angry, then you will meet death or deadly suffering. Do whatever you have to do, good man.'

"Then, monks, that person, afraid of the four deadly poisonous snakes of fierce heat, would flee here and there. They might ask him: 'Good man, these five murderous enemies are following right behind you, saying: "Wherever we see him, right there we will take his life." Do whatever you have to do, good man.'

"Then, monks, that person, afraid of the four deadly poisonous snakes of fierce heat, and afraid of the five murderous enemies, would flee here and there. They might ask him: 'Good man, here is a sixth murderous enemy, an assassin with drawn sword, following behind you, who says: "Wherever I see him, right there I will cut off his head." Do whatever you have to do, good man.'

"Then, monks, that person, afraid of the four deadly poisonous snakes of fierce heat, afraid of the five murderous enemies, and afraid of the sixth murderous enemy, the assassin with drawn sword, would flee here and there. He would see an empty village. Whatever house he would enter, he would enter it void, hollow, empty. Whatever vessel he would touch, he would touch it void, hollow, empty. They might ask him: 'Now, good man, robbers who are village-plunderers are entering this empty village. Do whatever you have to do, good man.'

"Then, monks, that person, afraid of the four deadly poisonous snakes of fierce heat, afraid of the five murderous enemies, afraid of the sixth murderous enemy, the assassin with drawn sword, and afraid of the robbers who are village-plunderers, would flee here and there. He would see a great expanse of water, with the near shore dangerous and fearful, and the far shore secure and free from fear. but there would be no ferrying boat or bridge for crossing from this shore to the far shore. Then, monks, that person might think thus: 'This is a great expanse of water, with the near shore dangerous and fearful, and the far shore secure and free from fear, but there is no ferrying boat or bridge for crossing from this shore to the far shore. What if I were to collect grass, sticks, branches and leaves, bind them into a raft, and supported by the raft, making an effort with my hands and feet, cross safely to the far shore?'

"Then, monks, that person, having collected grass, sticks, branches and leaves, having bound them into a raft, supported by that raft and making an effort with his hands and feet, would cross safely to the far shore, crossed over, gone beyond, the brahmin stands on high ground.

"Monks, I have made this simile to convey the meaning. This here is the meaning: 'Four deadly poisonous snakes of fierce heat', monks, this is a designation for the four great elements: the earth element, the water element, the heat element, the air element.

'Five murderous enemies', monks, this is a designation for 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.

"Sixth murderous enemy, assassin with drawn sword," monks, this is a designation for delight and lust.

"'Empty village', monks, this is a designation for the six internal sense bases. Monks, if a wise, intelligent, and astute person examines it from the eye, it appears void, it appears hollow, it appears empty...etc... Monks, if from the tongue...etc... Monks, if a wise, intelligent, and astute person examines it from the mind, it appears void, it appears hollow, it appears empty.

'Village-plundering thieves', monks, this is a designation for the six external sense bases. Monks, the eye is struck by agreeable and disagreeable forms; the ear, monks...etc... the nose, monks...etc... Monks, the tongue is struck by agreeable and disagreeable tastes; the body, monks...etc... Monks, the mind is struck by agreeable and disagreeable mind-objects.

'Great ocean', monks, this is a designation for the four floods - of the flood of sensual pleasure, of the flood of existence, of the flood of views, of the flood of ignorance.

"Near shore dangerous and fearful", monks, this is a designation for identity.

"The far shore, secure and free from fear", monks, this is a designation for Nibbāna.

"Raft," monks, this is a designation for the Noble Eightfold Path, that is: right view... etc... right concentration.

"Making an effort with hands and feet," monks, this is a designation for the arousal of energy.

"'Crossed over, gone beyond, the brahmin stands on high ground', monks, this is a designation for an arahant." First.

2. Discourse on the Simile of the Chariot

239. "Monks, endowed with three things a monk dwells in this very life with much happiness and joy, and he has begun the way for the destruction of the taints. With which three? He is guarded in the doors of his faculties, moderate in eating, and devoted to wakefulness.

"And how, monks, is a monk guarded in the doors of his faculties? Here, monks, when seeing a form with the eye, a monk does not grasp at its signs nor at its features; since, if he dwelt with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might flow in. He practises restraint for its 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 for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. 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, a monk trains in guarding these six faculties, trains in restraining them, trains in taming them, trains in pacifying them. This, monks, is how a monk is guarded in the doors of his faculties.

"And how, monks, is a monk moderate in eating? Here, monks, a monk takes food after careful reflection - 'neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life, thinking: "Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort".' Just as, monks, a person would apply medicine to a wound just for the purpose of healing, or just as one would grease an axle just for the purpose of transporting a load; even so, monks, a monk takes food after careful reflection - 'neither for amusement, nor for vanity, nor for adornment, nor for beautification, but just for the maintenance and sustenance of this body, for avoiding harm, for supporting the holy life, thinking: "Thus I shall terminate old feelings without arousing new feelings, and I shall have blamelessness and dwelling in comfort".' This, monks, is how a monk is moderate in eating.

"And how, monks, is a monk devoted to wakefulness? Here, monks, during the day, by walking and sitting, a monk purifies his mind from obstructive states. In the first watch of the night, by walking and sitting, he purifies his mind from obstructive states. In the middle watch of the night, he lies down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. In the last watch of the night, having risen, by walking and sitting, he purifies his mind from obstructive states. This, monks, is how a monk is devoted to wakefulness. Monks, endowed with these three things a monk dwells in this very life with much happiness and joy, and he has begun the way for the destruction of the taints." The second.

3. The Discourse on the Simile of the Tortoise

240. "In the past, monks, a tortoise was searching for food on a riverbank in the evening. A jackal too, monks, was searching for food on a riverbank in the evening. Monks, the tortoise saw the jackal searching for food from afar. Having seen him, having withdrawn its five limbs including the head into its shell, it remained quiet and still, unconcerned. The jackal too, monks, saw the tortoise searching for food from afar. Having seen it, he approached the tortoise; having approached, he stood near the tortoise - 'When this tortoise extends any one of its five limbs including the head, right there I will grab it, tear it apart and eat it.' When, monks, the tortoise did not extend any one of its five limbs including the head, then the jackal, unable to find an opening, departed from the tortoise, having become discouraged.

"Even so, monks, Māra the Evil One stands near you constantly - 'Perhaps I might find an opening through their eye...etc... find an opening through their tongue...etc... find an opening through their mind.' Therefore, monks, dwell with faculties guarded. When seeing a form with the eye, do not grasp at its signs, do not grasp 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, do not grasp 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 you, monks, dwell with faculties guarded, then Māra the Evil One will depart disappointed from you, finding no opening - like the jackal from the tortoise."

"Like a turtle its limbs in its shell,

The monk gathering in thoughts of mind;

Independent, not harming another,

"One who has attained final Nibbāna would not disparage anyone." Third;

4. First Discourse on the Simile of the Log

241. On one occasion the Blessed One was dwelling at Kosambī on the bank of the river Ganges. The Blessed One saw a large log being carried along by the stream of the river Ganges. Having seen them, he addressed the monks: "Do you see, monks, that large log being carried along by the stream of the river Ganges?" "Yes, Venerable Sir." "If, monks, that log does not go to the near shore, does not go to the far shore, does not sink in the middle, does not get stranded on high ground, is not caught by humans, is not caught by nonhuman spirits, is not caught by a whirlpool, does not become rotten within; even so, monks, that log will flow towards the ocean, slope towards the ocean, incline towards the ocean. What is the reason for this? Because, monks, the stream of the river Ganges flows towards the ocean, slopes towards the ocean, inclines towards the ocean.

"Even so, monks, if you do not go to the near shore, do not go to the far shore; you will not sink in the middle, you will not get stranded on high ground, you will not be caught by humans, you will not be caught by nonhuman spirits, you will not be caught by a whirlpool, you will not become rotten within; even so, monks, you will be slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. What is the reason for this? Because right view, monks, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." When this was said, a certain monk said this to the Blessed One - "What, Venerable Sir, is the near shore, what is the far shore, what is sinking in the middle, what is getting stranded on high ground, what is being caught by humans, what is being caught by nonhuman spirits, what is being caught by a whirlpool, what is becoming rotten within?"

"'Near shore', monk, this is a designation for the six internal sense bases. "'Far shore', monk, this is a designation for the six external sense bases. "'Sinking in the middle', monk, this is a designation for delight and lust. "'Rising on dry land', monk, this is a designation for the conceit 'I am'.

"And what, monk, is the human flood? Here, monk, one dwells mixing with householders, delighting together, sorrowing together, happy when they are happy, suffering when they are suffering, and when duties arise he personally undertakes the effort in them. This, monk, is called the human flood.

"And what, monk, is the nonhuman flood? Here, monk, someone lives the holy life aspiring to a certain order of deities, thinking: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva.' This, monk, is called the nonhuman flood. 'Whirlpool flood', monk, this is a designation for the five cords of sensual pleasure.

"And what, monk, is internal rottenness? Here, monk, someone is immoral, of evil nature, of impure and suspicious conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, inwardly rotten, corrupted, of depraved nature. This, monk, is called 'being inwardly rotten'.

Now on that occasion the cowherd Nanda was standing not far from the Blessed One. Then the cowherd Nanda said this to the Blessed One - "Venerable Sir, I will not go to the near shore, will not go to the far shore, will not sink in the middle, will not get stranded on high ground, I will not be caught by humans, will not be caught by nonhuman spirits, will not be caught by a whirlpool, will not become rotten within. May I receive the going forth under the Blessed One, may I receive the higher ordination." "Then, Nanda, return the cows to their owners." "The cows will go by themselves, Venerable Sir, longing for their calves." "Return the cows to their owners anyway, Nanda." Then the cowherd Nanda, having returned the cows to their owners, approached the Blessed One; having approached, he said this to the Blessed One - "Venerable Sir, the cows have been returned to their owners. May I receive the going forth under the Blessed One, may I receive the higher ordination." The cowherd Nanda received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Nanda, dwelling alone, withdrawn...etc... And the Venerable Nanda became one of the Arahants. Fourth.

5. Second Discourse on the Simile of the Log

242. On one occasion the Blessed One was dwelling at Kimilā on the bank of the river Ganges. The Blessed One saw a large log being carried along by the stream of the river Ganges. Having seen them, he addressed the monks: "Do you see, monks, that large log being carried along by the stream of the river Ganges?" "Yes, Venerable Sir"...etc... When this was said, the Venerable Kimila said this to the Blessed One - "What, Venerable Sir, is the near shore...etc... And what, Kimila, is becoming rotten within? Here, Kimila, a monk has committed a certain defiled offence of such a kind that no emergence is apparent. This, Kimila, is called becoming rotten within. Fifth.

6. Exposition on the Corrupted

243. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha's Park. Now on that occasion the Sakyans of Kapilavatthu had a newly built assembly hall that had not yet been occupied by any ascetic or brahmin or any human being. Then the Sakyans of Kapilavatthu approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Sakyans of Kapilavatthu said this to the Blessed One - "Here, Venerable Sir, the Sakyans of Kapilavatthu have a newly built assembly hall that has not yet been occupied by any ascetic or brahmin or any human being. Let the Blessed One, Venerable Sir, be the first to use it. After the Blessed One has used it first, the Sakyans of Kapilavatthu will use it afterwards. That would be for the welfare and happiness of the Sakyans of Kapilavatthu for a long time." The Blessed One consented by remaining silent.

Then the Sakyans of Kapilavatthu, having understood the Blessed One's acceptance, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the new assembly hall; having approached, having completely spread the assembly hall with coverings, having prepared seats, having set up a water vessel, having lit an oil lamp, they approached the Blessed One; having approached, they said this to the Blessed One - "The assembly hall has been completely spread with coverings, Venerable Sir, the seats have been prepared, the water vessel has been set up, the oil lamp has been lit. Now is the time you think fit, Venerable Sir." Then the Blessed One, having dressed and taking his bowl and robe, went together with the Community of monks to the new assembly hall; having approached, having washed his feet, having entered the assembly hall, sat down against the middle pillar facing east. The Community of monks too, having washed their feet, having entered the assembly hall, sat down against the western wall facing east with the Blessed One in front of them. The Sakyans of Kapilavatthu, having washed their feet, having entered the assembly hall, sat down against the eastern wall facing west with the Blessed One in front of them. Then the Blessed One, having instructed, inspired, uplifted and gladdened the Sakyans of Kapilavatthu with a talk on the Teaching for much of the night, dismissed them: "The night is far spent, Gotamas. Now is the time you think fit." "Yes, Venerable Sir," the Sakyans of Kapilavatthu replied to the Blessed One and, having risen from their seats, paid homage to the Blessed One, circumambulated him, and departed.

Then the Blessed One, soon after the Sakyans of Kapilavatthu had left, addressed the Venerable Mahāmoggallāna: "Moggallāna, the Community of monks is free from sloth and torpor. Let a talk on the Teaching occur to you, Moggallāna, for the monks. My back is aching; I will stretch it." "Yes, Venerable Sir," the Venerable Mahāmoggallāna replied to the Blessed One. Then the Blessed One, having folded his outer robe in four, lay down on his right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this: "Friends, I shall teach you the exposition of one who is corrupted and the exposition of one who is uncorrupted. Listen to it, attend carefully, I shall speak." "Yes, friend," those monks replied to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

"Friends, how is one corrupted? Here, friend, when seeing a form with the eye, a monk becomes intent on pleasing forms and repelled by unpleasing forms, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder...etc... When tasting a flavour with the tongue... When cognizing a mental phenomenon with the mind, he becomes intent on pleasing mental phenomena and repelled by unpleasing mental phenomena, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. This monk is called, friend, corrupted regarding forms cognizable by the eye...etc... corrupted regarding tastes cognizable by the tongue...etc... corrupted regarding mental phenomena cognizable by the mind. When a monk dwells thus, friend, if Māra approaches him through the eye, Māra gains access to him, Māra gains an object in him...etc... if Māra approaches him through the tongue, Māra gains access to him, Māra gains an object in him...etc... if Māra approaches him through the mind, Māra gains access to him, Māra gains an object in him.

Just as, friend, a house made of reeds or a house made of grass that is dry, withered, more than a year old. If a person would approach it from the eastern direction with a blazing grass torch, the fire would find an opening in it, the fire would find an object in it; if a person would approach it from the western direction with a blazing grass torch...etc... if from the northern direction...etc... if from the southern direction...etc... if from below...etc... if from above... from wherever a person would approach it with a blazing grass torch, the fire would find an opening in it, the fire would find an object in it. Even so, friend, when a monk dwells thus, if Māra approaches him through the eye, Māra gains access to him, Māra gains an object in him...etc... if Māra approaches him through the tongue...etc... if Māra approaches him through the mind, Māra gains access to him, Māra gains an object in him. When a monk dwells thus, friend, forms overwhelm the monk, the monk does not overwhelm forms; sounds overwhelm the monk, the monk does not overwhelm sounds; odours overwhelm the monk, the monk does not overwhelm odours; tastes overwhelm the monk, the monk does not overwhelm tastes; tactile objects overwhelm the monk, the monk does not overwhelm tactile objects; mind-objects overwhelm the monk, the monk does not overwhelm mind-objects. This monk is called, friend, one overwhelmed by forms, overwhelmed by sounds, overwhelmed by odours, overwhelmed by tastes, overwhelmed by tactile objects, overwhelmed by mind-objects, overwhelmed, not overwhelming; evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future overwhelm him. This, friend, is how one is corrupted.

"And how, friend, is one uncorrupted? Here, friend, when seeing a form with the eye, a monk does not become intent on pleasing forms nor repelled by unpleasing forms, and dwells with mindfulness of the body established and an immeasurable mind, and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder...etc... When tasting a flavour with the tongue... When cognizing a mental phenomenon with the mind, he does not become intent on pleasing mental phenomena nor repelled by unpleasing mental phenomena, and dwells with mindfulness of the body established and an immeasurable mind, and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. This monk is called, friend, uncorrupted regarding forms cognizable by the eye...etc... uncorrupted regarding mental phenomena cognizable by the mind. When a monk dwells thus, friend, if Māra approaches him through the eye, Māra gains no access to him, Māra gains no object in him...etc... if Māra approaches him through the tongue...etc... if Māra approaches him through the mind, Māra gains no access to him, Māra gains no object in him.

Just as, friend, a peaked house or a hall thickly plastered with clay. If a person would approach it from the eastern direction with a blazing grass torch, the fire would find no opening in it, the fire would find no object in it...etc... if from the western direction... if from the northern direction... if from the southern direction... if from below... if from above... from wherever a person would approach it with a blazing grass torch, the fire would find no opening in it, the fire would find no object in it. Even so, friend, when a monk dwells thus, if Māra approaches him through the eye, Māra gains no access to him, Māra gains no object in him...etc... if Māra approaches him through the mind, Māra gains no access to him, Māra gains no object in him. When dwelling thus, friend, the monk overwhelms forms, forms do not overwhelm the monk; the monk overwhelms sounds, sounds do not overwhelm the monk; the monk overwhelms odours, odours do not overwhelm the monk; the monk overwhelms tastes, tastes do not overwhelm the monk; the monk overwhelms tactile objects, tactile objects do not overwhelm the monk; the monk overwhelms mind-objects, mind-objects do not overwhelm the monk. This monk is called, friend, one who overwhelms forms, overwhelms sounds, overwhelms odours, overwhelms tastes, overwhelms tactile objects, overwhelms mind-objects, overwhelming, not overwhelmed, he overwhelms those evil unwholesome states that are defiling, leading to renewed existence, troublesome, resulting in suffering, leading to birth, aging and death in the future. This, friend, is how one is uncorrupted."

Then the Blessed One, having risen, addressed the Venerable Mahāmoggallāna: "Good, good, Moggallāna! Good indeed, Moggallāna, that you have spoken to the monks about the exposition of corruption and the exposition of non-corruption."

This is what the Venerable Mahāmoggallāna said. The Teacher approved. Those monks delighted in what the Venerable Mahāmoggallāna had said. Sixth.

7. Discourse on Things that are Suffering

244. When, monks, a monk understands as they really are the origin and disappearance of all states of suffering. His sensual pleasures are seen in such a way that when he sees sensual pleasures, sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him. His conduct and dwelling are understood in such a way that when he conducts himself and dwells thus, evil unwholesome states of covetousness and displeasure do not lie latent within him.

"And how, monks, does a monk understand as they really are the origin and disappearance of all states of suffering? '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' - This, monks, is how a monk understands as they really are the origin and disappearance of all states of suffering.

"And how, monks, are a monk's sensual pleasures seen? When he sees sensual pleasures in such a way that sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him. Just as, monks, there were a charcoal pit deeper than a man's height, full of glowing charcoal without flame or smoke. Then a person would come, wanting to live, not wanting to die, wanting happiness and averse to suffering. Then two strong men would seize him by both arms and drag him towards that charcoal pit. He would twist his body this way and that. What is the reason for this? Indeed, monks, it is known to that person: "If I fall into this charcoal pit, because of that I will meet death or deadly suffering." Even so, monks, a monk's sensual pleasures are seen like a charcoal pit in such a way that when he sees sensual pleasures, sensual desire, sensual affection, sensual infatuation, and sensual passion do not lie latent within him.

"And how, monks, are a monk's conduct and dwelling understood in such a way that when he conducts himself and dwells thus, evil unwholesome states of covetousness and displeasure do not flow in? Just as, monks, a person might enter a thicket full of thorns. For him there would be thorns in front, thorns behind, thorns to the north, thorns to the south, thorns below, thorns above. He would go forward mindfully, and retreat mindfully - 'may no thorn prick me'. Even so, monks, whatever in the world is pleasing and agreeable, this is called a thorn in the noble discipline." Having understood thus, restraint and non-restraint should be known.

"And how, monks, is there non-restraint? Here, monks, when seeing a form with the eye, a monk becomes intent on pleasing forms and repelled by unpleasing forms, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder...etc... When tasting a flavour with the tongue... When cognizing a mental phenomenon with the mind, he becomes intent on pleasing mental phenomena and repelled by unpleasing mental phenomena, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. This, monks, is how there is non-restraint.

"And how, monks, is there restraint? Here, monks, when seeing a form with the eye, a monk does not become intent on pleasing forms nor repelled by unpleasing forms, and dwells with mindfulness of the body established and an immeasurable mind, and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder...etc... When tasting a flavour with the tongue...etc... When cognizing a mental phenomenon with the mind, he does not become intent on pleasing mental phenomena nor repelled by unpleasing mental phenomena, and dwells with mindfulness of the body established and an immeasurable mind, and he understands as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. This, monks, is how there is restraint.

"If, monks, while that monk is conducting himself and dwelling thus, there sometimes arise through lapses in mindfulness evil unwholesome intentions connected with fetters, slow, monks, is the arising of mindfulness. Then they quickly abandon them, dispel them, put an end to them, and obliterate them.

Just as, monks, a person might drop two or three drops of water onto an iron pan heated for a day. Slow, monks, is the falling of the water drops, yet they would quickly come to destruction and exhaustion. Even so, monks, if when that monk is conducting himself and dwelling thus, there sometimes arise through lapses in mindfulness evil unwholesome intentions connected with fetters, slow, monks, is the arising of mindfulness. Then they quickly abandon them, dispel them, put an end to them, and obliterate them. This, monks, is how a monk's conduct and dwelling are understood; when conducting himself and dwelling thus, evil unwholesome states of covetousness and displeasure do not flow in. If, monks, when that monk is conducting himself and dwelling thus, kings or royal ministers or friends or colleagues or relatives or family members should invite him with wealth: 'Come, good man, why do these yellow robes torment you, why do you wander around with a shaven head carrying a bowl, come, return to the low life, enjoy wealth and make merit.' That monk conducting himself and dwelling thus would reject the training and return to the low life - this is not a possible position.

Just as, monks, the river Ganges slants towards the east, slopes towards the east, inclines towards the east. Then a great crowd would come carrying spades and baskets - 'We will make this river Ganges slant westward, slope westward, incline westward.' What do you think, monks, would that great crowd be able to make the river Ganges slant westward, slope westward, incline westward?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, the river Ganges slants towards the east, slopes towards the east, inclines towards the east; it is not easy to make it slant westward, slope westward, incline westward. That great crowd would only reap fatigue and vexation." "Even so, monks, if when that monk is conducting himself and dwelling thus, kings or royal ministers or friends or colleagues or relatives or family members should invite him with wealth: 'Come, good man, why do these yellow robes torment you, why do you wander around with a shaven head carrying a bowl, come, return to the low life, enjoy wealth and make merit.' That monk conducting himself and dwelling thus would reject the training and return to the low life - this is not a possible position. What is the reason for this? Because, monks, that mind which for a long time has slanted towards seclusion, sloped towards seclusion, inclined towards seclusion, that it should return to the low life - this is not a possible position." Seventh.

8. The Discourse on the Simile of the Kiṃsuka Tree

245. Then a certain monk approached another monk; having approached, he said this to that monk - "To what extent, friend, is a monk's vision completely purified?" "When, friend, a monk understands as they really are the origin and disappearance of the six bases of contact, to this extent, friend, is a monk's vision completely purified."

Then that monk, dissatisfied with that monk's answer to the question, approached another monk; having approached, he said this to that monk - "To what extent, friend, is a monk's vision completely purified?" "When, friend, a monk understands as they really are the origin and disappearance of the five aggregates of clinging, to this extent, friend, is a monk's vision completely purified."

Then that monk, dissatisfied with that monk's answer to the question, approached another monk; having approached, he said this to that monk - "To what extent, friend, is a monk's vision completely purified?" "When, friend, a monk understands as they really are the origin and disappearance of the four great elements, to this extent, friend, is a monk's vision completely purified."

Then that monk, dissatisfied with that monk's answer to the question, approached another monk; having approached, he said this to that monk - "To what extent, friend, is a monk's vision completely purified?" "When, friend, a monk understands as it really is 'Whatever has the nature to arise, all that has the nature to cease', to this extent, friend, is a monk's vision completely purified."

Then that monk, dissatisfied with that monk's answer to the question, approached the Blessed One; having approached, he said this to the Blessed One - "Here, Venerable Sir, I approached a certain monk; having approached, I said this to that monk - 'To what extent, friend, is a monk's vision completely purified?' When this was said, Venerable Sir, that monk said this to me - 'When, friend, a monk understands as they really are the origin and disappearance of the six bases of contact, to this extent, friend, is a monk's vision completely purified.' Then, Venerable Sir, dissatisfied with that monk's answer to the question, I approached another monk; having approached, I said this to that monk - 'To what extent, friend, is a monk's vision completely purified?' When this was said, Venerable Sir, that monk said this to me - 'When, friend, a monk understands as they really are the origin and disappearance of the five aggregates of clinging...etc... understands as they really are the origin and disappearance of the four great elements...etc... understands as it really is "Whatever has the nature to arise, all that has the nature to cease", to this extent, friend, is a monk's vision completely purified.' Then, Venerable Sir, dissatisfied with that monk's answer to the question, I approached the Blessed One. To what extent, Venerable Sir, is a monk's vision completely purified?"

"Just as, monk, if a person had never seen a kiṃsuka tree. He would approach another person who had seen the kiṃsuka tree. Having approached, he would say to that person: 'What, good man, is the kiṃsuka tree like?' He would reply: 'Good man, the kiṃsuka tree is blackish - just like a burnt stump.' Now on that occasion, monk, the kiṃsuka tree was just as that person had seen it. Then that monk, dissatisfied with that person's answer to the question, would approach another person who had seen the kiṃsuka tree; having approached, he would say to that person: 'What, good man, is the kiṃsuka tree like?' He would reply: 'Good man, the kiṃsuka tree is reddish - just like a piece of meat.' Now on that occasion, monk, the kiṃsuka tree was just as that person had seen it. Then that monk, dissatisfied with that person's answer to the question, would approach another person who had seen the kiṃsuka tree; having approached, he would say to that person: 'What, good man, is the kiṃsuka tree like?' He would reply: 'Good man, the kiṃsuka tree has its bark stripped off and its pods burst open - just like a siris tree.' Now on that occasion, monk, the kiṃsuka tree was just as that person had seen it. Then that monk, dissatisfied with that person's answer to the question, would approach another person who had seen the kiṃsuka tree; having approached, he would say to that person: 'What, good man, is the kiṃsuka tree like?' He would reply: 'Good man, the kiṃsuka tree has thick foliage and dense shade - just like a banyan tree.' Now on that occasion, monk, the kiṃsuka tree was just as that person had seen it. Even so, monk, according to how the vision of those superior persons is completely purified, so they have explained it.

"Just as, monk, a king's frontier fortress has strong ramparts and strong walls and gates with six gates. There would be a gatekeeper who is wise, competent, intelligent, who keeps out strangers and admits those he knows. Having come from the eastern direction, a swift pair of messengers would say to that gatekeeper: 'Where, good man, is the lord of this city?' He would reply: 'That is he, Venerable Sir, seated in the middle at the crossroads.' Then that swift pair of messengers, having delivered their message as it really is to the lord of the city, would return by the path they had come. Having come from the western direction, a swift pair of messengers... etc... in the northern direction... Having come from the southern direction, a swift pair of messengers would say to that gatekeeper: 'Where, good man, is the lord of this city?' He would reply: 'That is he, Venerable Sir, seated in the middle at the crossroads.' Then that swift pair of messengers, having delivered their message as it really is to the lord of the city, would return by the path they had come.

"Monk, I have made this simile to convey the meaning. This here is the meaning: 'City', monk, this is a designation for this body composed of the four great elements, originating from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking up and dispersal. 'Six gates', monk, this is a designation for the six internal sense bases. 'Gatekeeper', monk, this is a designation for mindfulness. 'Swift pair of messengers', monk, this is a designation for serenity and insight. 'City lord', monk, this is a designation for consciousness. 'Central square', monk, this is a designation for the four great elements: the earth element, the water element, the heat element, the air element. 'Statement of what is real', monk, this is a designation for Nibbāna. 'Path as followed', monk, this is a designation for the Noble Eightfold Path, that is: right view...etc... right concentration. The eighth.

9. The Discourse on the Simile of the Lute

246. "Monks, for any monk or nun in whom there might arise desire, lust, hatred, delusion, or aversion in the mind regarding forms cognizable by the eye, from that one should restrain the mind. This path is fearful, dangerous, thorny, overgrown, a wrong path, a bad path, and harmful. This path is followed by bad persons, this path is not followed by superior persons. You are not worthy of this. From that one should restrain the mind regarding forms cognizable by the eye...etc... for any monk or nun regarding tastes cognizable by the tongue...etc... in whom there might arise desire, lust, hatred, delusion, or aversion in the mind regarding mental phenomena cognizable by the mind, from that one should restrain the mind. This path is fearful, dangerous, thorny, overgrown, a wrong path, a bad path, and harmful. This path is followed by bad persons, this path is not followed by superior persons. You are not worthy of this. From that one should restrain the mind regarding mental phenomena cognizable by the mind.

"Just as, monks, a ripened crop. If the crop-guard is negligent, a corn-eating ox, having entered that crop, would become intoxicated and fall into negligence to its heart's content; even so, monks, an unlearned worldling who is unrestrained in the six bases of contact falls into intoxication and negligence to his heart's content regarding the five cords of sensual pleasure.

"Just as, monks, a ripened crop with a diligent crop-guard and a corn-eating ox would enter that crop. The crop-guard would securely take hold of its nose. Having securely taken hold of its nose, he would firmly grasp it by the upper neck. Having firmly grasped it by the upper neck, he would give it a good beating with a stick. Having given it a good beating with a stick, he would let it go. For the second time, monks...etc... for the third time, monks, that corn-eating ox would enter that crop. The crop-guard would securely take hold of its nose. Having securely taken hold of its nose, he would firmly grasp it by the upper neck. Having firmly grasped it by the upper neck, he would give it a good beating with a stick. Having given it a good beating with a stick, he would let it go. Thus indeed, monks, whether that corn-eating ox goes to the village or to the forest, whether it mostly stands or mostly sits, it would not enter that crop again - recalling that previous experience of the stick. Even so, monks, when a monk's mind concerning the six bases of contact is straightened, well straightened, it becomes steady internally, settles down, becomes unified, becomes concentrated.

"Just as, monks, a king or a great royal minister might never have heard the sound of a lute before. He would hear the sound of a lute. He would reply: 'Oh, whose sound is this that is so enticing, so lovely, so intoxicating, so entrancing, so binding?' They might ask him: 'This, Venerable Sir, is what is called a lute, whose sound is so enticing, so lovely, so intoxicating, so entrancing, so binding.' He would reply: 'Go, sirs, bring me that lute.' They would bring him that lute. They might ask him: 'This, Venerable Sir, is that lute whose sound is so enticing, so lovely, so intoxicating, so entrancing, so binding.' He would reply: 'Enough, sirs, of this lute, bring me just that sound.' They might ask him: 'This, Venerable Sir, that is called a lute consists of many components, has many components. It produces sound through many components combined, that is: dependent on the sound box and dependent on the skin and dependent on the neck and dependent on the bridge and dependent on the strings and dependent on the plectrum and dependent on appropriate effort of a person, Venerable Sir, this that is called a lute consists of many components, has many components. It produces sound through many components combined.' He would split that lute into ten or a hundred pieces, having split it into ten or a hundred pieces he would make them into chips. Having made them into chips he would burn them with fire, having burnt them with fire he would make them into ashes. Having made them into ashes he would winnow them in a strong wind or let them be carried away by the swift current of a river. He would reply: 'This so-called lute is worthless, sirs, whatever this so-called lute might be, and herein people are excessively intoxicated and deluded.' Even so, monks, a monk investigates form as far as the range of form extends, investigates feeling as far as the range of feeling extends, investigates perception as far as the range of perception extends, investigates formations as far as the range of formations extends, investigates consciousness as far as the range of consciousness extends. As he investigates form as far as the range of form extends, investigates feeling...etc... perception... formations... investigates consciousness as far as the range of consciousness extends. Whatever there might be of his that 'I am' or 'mine' or 'I exist', that too does not exist for him." Ninth.

10. The Discourse on the Simile of the Six Living Beings

247. "Just as, monks, a person with wounds and sores might enter a thicket of reeds. The sharp-pointed grass would pierce his feet, and the reed leaves would scratch his limbs. Thus indeed, monks, that person would experience even more pain and displeasure because of that. Even so, monks, some monk here, whether gone to a village or gone to a forest, finds one who criticizes him: 'This venerable one is of such conduct, of such behaviour, an impure village-thorn.' Having understood that as a thorn, restraint and non-restraint should be known.

"And how, monks, is there non-restraint? Here, monks, when seeing a form with the eye, a monk becomes intent on pleasing forms and repelled by unpleasing forms, and dwells with mindfulness of the body unestablished, with a limited mind. And he does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder. 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 becomes intent on pleasing mental phenomena and repelled by unpleasing mental phenomena, and dwells with mindfulness of the body unestablished, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those evil unwholesome states that have arisen cease without remainder.

"Just as, monks, a person might catch six animals with different domains and different feeding grounds and bind them with a strong rope. Having caught a snake, he would bind it with a strong rope. Having caught a crocodile, he would bind it with a strong rope. Having caught a bird, he would bind it with a strong rope. Having caught a dog, he would bind it with a strong rope. Having caught a jackal, he would bind it with a strong rope. Having caught a monkey, he would bind it with a strong rope. Having bound them with a strong rope and having made a knot in the middle, he would let them go. Then, monks, those six animals with different domains and different feeding grounds would each pull towards their own feeding ground and domain - the snake would pull thinking 'I will enter an anthill,' the crocodile would pull thinking 'I will enter the water,' the bird would pull thinking 'I will fly into the sky,' the dog would pull thinking 'I will enter the village,' the jackal would pull thinking 'I will enter the charnel ground,' the monkey would pull thinking 'I will enter the forest.' When, monks, those six animals would be exhausted and tired, then they would follow, submit to and come under the power of whichever among those animals was the strongest. Even so, monks, for any monk in whom mindfulness directed to the body is undeveloped and uncultivated, the eye pulls towards agreeable forms, and disagreeable forms are repulsive...etc... the mind pulls towards agreeable mind-objects, and disagreeable mind-objects are repulsive. This, monks, is how there is non-restraint.

"Just as, monks, a person might catch six animals with different domains and different feeding grounds and bind them with a strong rope. Having caught a snake, he would bind it with a strong rope. Having caught a crocodile, he would bind it with a strong rope. Having caught a bird...etc... having caught a dog... having caught a jackal... having caught a monkey, he would bind it with a strong rope. Having bound them with a strong rope, he would tie them to a strong stake or post. Then, monks, those six animals with different domains and different feeding grounds would each pull towards their own feeding ground and domain - the snake would pull thinking 'I will enter an anthill,' the crocodile would pull thinking 'I will enter the water,' the bird would pull thinking 'I will fly into the sky,' the dog would pull thinking 'I will enter the village,' the jackal would pull thinking 'I will enter the charnel ground,' the monkey would pull thinking 'I will enter the forest.' When, monks, those six animals would be exhausted and tired, then they would stand close to, sit down close to, and lie down close to that very stake or post. Even so, monks, for any monk in whom mindfulness directed to the body is developed and cultivated, the eye does not pull towards agreeable forms, and disagreeable forms are not repulsive...etc... the tongue does not pull towards agreeable tastes...etc... the mind does not pull towards agreeable mind-objects, and disagreeable mind-objects are not repulsive. This, monks, is how there is restraint.

'Strong stake or post', monks, this is a designation for mindfulness directed to the body. Therefore, monks, you should train thus: 'Our mindfulness of the body will be developed, cultivated, made a vehicle of, made a basis of, maintained, practised, and properly undertaken.' This is how you should train." Tenth.

11. The Discourse on the Bundle of Barley

248. "Just as, monks, a sheaf of barley might be placed at a crossroads. Then six persons would come with flails in their hands. They would strike that sheaf of barley with their six flails. Thus indeed, monks, that sheaf of barley would be well-struck, being struck with six flails. Then a seventh person would come with a flail in hand. He would strike that sheaf of barley with a seventh flail. Thus indeed, monks, that sheaf of barley would be even better struck, being struck with a seventh flail. Even so, monks, an unlearned worldling is struck at the eye by agreeable and disagreeable forms...etc... is struck at the tongue by agreeable and disagreeable tastes...etc... is struck at the mind by agreeable and disagreeable mind-objects. If, monks, that unlearned worldling intends for future renewed existence, thus indeed, monks, that foolish person is even better struck, just as that sheaf of barley being struck with a seventh flail.

"In the past, monks, there was a battle arrayed between the deities and asuras. Then, monks, Vepacitti, lord of asuras, addressed the asuras: 'If, friends, in the battle arrayed between deities and asuras, the asuras should win and the deities be defeated, bind Sakka, lord of deities, with fivefold bonds at his neck and bring him to my presence in the asura city.' Also Sakka, monks, lord of deities, addressed the Tāvatiṃsa deities: 'If, friends, in the battle arrayed between deities and asuras, the deities should win and the asuras be defeated, bind Vepacitti, lord of asuras, with fivefold bonds at his neck and bring him to my presence in the Sudhamma divine assembly hall.' In that battle, monks, the deities won and the asuras were defeated. Then, monks, the Tāvatiṃsa deities bound Vepacitti, lord of asuras, with fivefold bonds at his neck and brought him to the presence of Sakka, lord of deities, in the Sudhamma divine assembly hall. There indeed, monks, Vepacitti, lord of asuras, was imprisoned with fivefold bonds at his neck. When, monks, Vepacitti, lord of asuras, thinks thus - 'The deities are righteous, the asuras are unrighteous, now I shall go to the city of deities.' Then he sees himself released from the fivefold bonds at his neck, and lives endowed and furnished with the five divine cords of sensual pleasure. But when, monks, Vepacitti, lord of asuras, thinks thus - 'The asuras are righteous, the deities are unrighteous, now I shall go to the asura city', then he sees himself imprisoned with fivefold bonds at his neck. And he loses the five divine cords of sensual pleasure. So subtle, monks, is the imprisonment of Vepacitti. But more subtle than that is the imprisonment by the Evil One. When conceiving, monks, one is imprisoned by the Evil One; when not conceiving, one is released from the Evil One.

'I am', monks, 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, monks, is a disease, conceiving is a tumour, conceiving is a dart. Therefore, monks, 'We shall dwell with a mind free from conceiving' - this is how you should train, monks.

'I am', monks, is perturbable, 'I am this' is perturbable, 'I shall be' is perturbable, 'I shall not be' is perturbable, 'I shall be possessed of form' is perturbable, 'I shall be formless' is perturbable, 'I shall be percipient' is perturbable, 'I shall be non-percipient' is perturbable, 'I shall be neither percipient nor non-percipient' is perturbable. Perturbable, monks, is a disease, perturbable is a tumour, perturbable is a dart. Therefore, monks, 'We shall dwell with an unperturbable mind' - this is how you should train, monks.

'I am', monks, is a quivering, 'I am this' is a quivering, 'I shall be'...etc... 'I shall not be'... 'I shall be possessed of form'... 'I shall be formless'... 'I shall be percipient'... 'I shall be non-percipient'... 'I shall be neither percipient nor non-percipient' is a quivering. Quivering, monks, is a disease, quivering is a tumour, quivering is a dart. Therefore, monks, 'We shall dwell with an unquivering mind' - this is how you should train, monks.

'I am', monks, is a proliferation, 'I am this' is a proliferation, 'I shall be'...etc... 'I shall not be'... 'I shall be possessed of form'... 'I shall be formless'... 'I shall be percipient'... 'I shall be non-percipient'... 'I shall be neither percipient nor non-percipient' is a proliferation. Proliferation, monks, is a disease, proliferation is a tumour, proliferation is a dart. Therefore, monks, 'We shall dwell with a mind free from proliferation' - this is how you should train, monks.

'I am', monks, is a conceit, 'I am this' is a conceit, 'I shall be' is a conceit, 'I shall not be' is a conceit, 'I shall be possessed of form' is a conceit, 'I shall be formless' is a conceit, 'I shall be percipient' is a conceit, 'I shall be non-percipient' is a conceit, 'I shall be neither percipient nor non-percipient' is a conceit. Conceit, monks, is a disease, conceit is a tumour, conceit is a dart. Therefore, monks, 'We shall dwell with a mind free from conceit' - this is how you should train." Eleventh.

The Chapter on the Vipers is the nineteenth.

Here is its summary -

The snake, the chariot, the turtle, two logs, the corrupted;

Things subject to suffering, the kiṃsuka tree, the lute, six living beings, the sheaf of barley.

The Fourth Fifty in the Chapter on the Six Sense Bases is completed.

Here is the summary of chapters -

Destruction of delight and sixty methods, and ocean with snake;

These are the fifty-four, proclaimed in the sections.

The Connected Discourses on the Six Sense Bases is completed.

2. The Connected Discourses on Feeling

1. The Chapter with Verses

1. The Discourse on Concentration

249. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - monks, these are the three feelings.

"Concentrated, clearly comprehending, mindful is the disciple of the Buddha;

One understands feeling and the origin of feelings.

Where these cease, and the path leading to their destruction;

Through the destruction of feelings, a monk, hungerless, has attained final Nibbāna. first;

2. Discourse on Pleasant Feeling

250. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - monks, these are the three feelings.

"Whether pleasant or painful, together with neither-painful-nor-pleasant;

Whatever is felt internally and externally,

Having known "This is suffering," a deceptive thing subject to disintegration;

Seeing the passing away with each contact, thus one becomes dispassionate about it." the second;

3. The Discourse on Abandoning

251. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Monks, the underlying tendency to lust is to be abandoned in pleasant feeling, the underlying tendency to aversion is to be abandoned in painful feeling, the underlying tendency to ignorance is to be abandoned in neither-painful-nor-pleasant feeling. Monks, when a monk's underlying tendency to lust is abandoned in pleasant feeling, underlying tendency to aversion is abandoned in painful feeling, underlying tendency to ignorance is abandoned in neither-painful-nor-pleasant feeling, this is called, monks, 'a monk without underlying tendencies who sees rightly has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'"

"When one feels a pleasant feeling, not understanding the feeling;

For one who does not see an escape, there is an underlying tendency to lust.

When one feels a painful feeling, not understanding the feeling;

For one who does not see an escape, there is an underlying tendency to aversion.

The peaceful neither-painful-nor-pleasant, taught by one of vast wisdom;

And one seeks delight in that too, and is not freed from suffering.

But when a monk is ardent, not forsaking clear comprehension;

Then that wise person fully understands all feelings.

"Having fully understood feeling, taintless in this very life;

With the breaking up of the body, established in the Teaching, the knower of inspiration cannot be reckoned." Third;

4. The Discourse on the Abyss

252. "Monks, the unlearned worldling says - 'there is an abyss in the great ocean.' Monks, the unlearned worldling speaks thus of something that does not exist, that is not found - 'there is an abyss in the great ocean.' Monks, 'abyss' is a designation for bodily painful feelings. Monks, when touched by bodily painful feeling, the unlearned worldling sorrows, becomes weary, laments, beats his breast, and falls into confusion. This, monks, is called 'an unlearned worldling who has not risen up from the abyss and has not found a footing.' But monks, when touched by bodily painful feeling, the learned noble disciple neither sorrows, nor becomes weary, nor laments, nor beats his breast, nor falls into confusion. This, monks, is called 'a learned noble disciple who has risen up from the abyss and has found a footing.'"

"One who does not endure these arisen painful feelings;

Bodily life-taking ones, touched by which one trembles.

He wails and weeps, weak and powerless;

He neither rose from the depths, nor did he find a foothold.

But one who endures these arisen painful feelings;

Bodily life-taking ones, touched by which one does not tremble;

He indeed rose from the depths, and found a foothold." fourth;

5. To Be Seen Discourse

253. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Monks, pleasant feeling should be seen as suffering, painful feeling should be seen as a dart, neither-painful-nor-pleasant feeling should be seen as impermanent. Monks, when a monk has seen pleasant feeling as suffering, painful feeling as a dart, neither-painful-nor-pleasant feeling as impermanent - this is called, monks, 'a monk who sees rightly has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.'"

"Who saw pleasure as suffering, saw pain as a dart;

He saw that peaceful neither-painful-nor-pleasant feeling as impermanent.

That monk who sees rightly fully understands feelings;

Having fully understood feeling, taintless in this very life;

With the breaking up of the body, established in the Teaching, the knower of inspiration cannot be reckoned." fifth;

6. The Discourse on the Dart

254. "Monks, an unlearned worldling feels pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Monks, a learned noble disciple feels pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. There, monks, what is the distinction, what is the disparity, what is the difference between a learned noble disciple and an unlearned worldling?" "Venerable Sir, our teachings are rooted in the Blessed One...etc... unlearned. Monks, when touched by painful feeling, a worldling sorrows, becomes weary, laments, beats his breast, and falls into confusion. He feels two feelings - bodily and mental. Just as, monks, if a person were pierced by a dart. Then he were to be pierced again by a second dart. Thus indeed, monks, that person feels feeling from two darts. Even so, monks, when touched by painful feeling, an unlearned worldling sorrows, becomes weary, laments, beats his breast, and falls into confusion. He feels two feelings - bodily and mental. Being touched by that painful feeling, he becomes resistant. When he is resistant to that painful feeling, the underlying tendency to aversion underlies him. Being touched by painful feeling, he seeks delight in sensual pleasure. What is the reason for this? Monks, the unlearned worldling does not understand any escape from painful feeling other than sensual pleasure, and as he delights in sensual pleasure, the underlying tendency to lust underlies him. He does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding those feelings. As he does not understand as it really is the origin, disappearance, gratification, danger, and escape regarding those feelings, the underlying tendency to ignorance underlies him regarding neither-painful-nor-pleasant feeling. When he feels pleasant feeling, he feels it attached. When he feels painful feeling, he feels it attached. When he feels neither-painful-nor-pleasant feeling, he feels it attached. This, monks, is called 'an unlearned worldling who is bound by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; bound by suffering,' I say.

"But monks, when touched by painful feeling, a learned noble disciple does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. He feels one feeling - bodily, not mental.

"Just as, monks, if a person were pierced by a dart. Then he would not be pierced again by a second dart. Thus indeed, monks, that person feels feeling from one dart. Even so, monks, when touched by painful feeling, a learned noble disciple does not sorrow, does not become weary, does not lament, does not beat his breast, does not fall into confusion. He feels one feeling - bodily, not mental. Being touched by that painful feeling, he does not become resistant. When he is not resistant to that painful feeling, the underlying tendency to aversion does not lie latent within him. Being touched by painful feeling, he does not seek delight in sensual pleasure. What is the reason for this? For monks, the learned noble disciple understands an escape from painful feeling other than sensual pleasure. As he does not delight in sensual pleasure, the underlying tendency to lust does not lie latent within him. He understands as it really is the origin, disappearance, gratification, danger, and escape regarding those feelings. As he understands as it really is the origin, disappearance, gratification, danger, and escape regarding those feelings, the underlying tendency to ignorance does not lie latent within him regarding neither-painful-nor-pleasant feeling. When he feels pleasant feeling, he feels it detached. When he feels painful feeling, he feels it detached. When he feels neither-painful-nor-pleasant feeling, he feels it detached. This, monks, is called 'a learned noble disciple who is detached from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; detached from suffering,' I say. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an unlearned worldling."

"The wise one does not feel feeling,

Pleasure and pain and learning too;

And this is for the wise one compared to a worldling,

A great distinction of the wholesome one.

"Of one who has understood the Teaching, of the learned one,

Seeing this world and the beyond;

Mind-objects do not agitate the mind of one who is dear,

From the undesirable there is no aversion.

"For him there is neither attachment nor opposition,

They are dispelled, gone to their end, they exist not;

Having known the state that is dustless and sorrowless,

One who has gone beyond existence understands rightly." sixth;

7. First Discourse on Illness

255. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having emerged from seclusion in the evening, approached the sick ward; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

"Monks, a monk should await his time mindful and clearly comprehending. This is our instruction to you.

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

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

"If, monks, as that monk dwells thus mindful, clearly comprehending, diligent, ardent, and resolute, a pleasant feeling arises, he understands thus: 'This pleasant feeling has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on this very body. Now this body is impermanent, conditioned, dependently arisen. When a pleasant feeling has arisen dependent on a body that is impermanent, conditioned, and dependently arisen, how could it be permanent!' He dwells contemplating impermanence in the body and in pleasant feeling, dwells contemplating vanishing, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment. As he dwells contemplating impermanence in the body and in pleasant feeling, dwells contemplating vanishing, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment, the underlying tendency to lust in regard to the body and pleasant feeling is abandoned.

"If, monks, as that monk dwells thus mindful, clearly comprehending, diligent, ardent, and resolute, a painful feeling arises. He understands thus: 'This painful feeling has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on this very body. Now this body is impermanent, conditioned, dependently arisen. When a painful feeling has arisen dependent on a body that is impermanent, conditioned, and dependently arisen, how could it be permanent!' He dwells contemplating impermanence in the body and in painful feeling, dwells contemplating vanishing, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment. As he dwells contemplating impermanence in the body and in painful feeling...etc... dwells contemplating relinquishment, the underlying tendency to aversion in regard to the body and painful feeling is abandoned.

"If, monks, as that monk dwells thus mindful, clearly comprehending, diligent, ardent, and resolute, a neither-painful-nor-pleasant feeling arises, he understands thus: 'This neither-painful-nor-pleasant feeling has arisen in me. And that is dependent, not independent. Dependent on what? Dependent on this very body. Now this body is impermanent, conditioned, dependently arisen. When a neither-painful-nor-pleasant feeling has arisen dependent on a body that is impermanent, conditioned, and dependently arisen, how could it be permanent!' He dwells contemplating impermanence in the body and in neither-painful-nor-pleasant feeling, dwells contemplating vanishing, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment. As he dwells contemplating impermanence in the body and in neither-painful-nor-pleasant feeling...etc... dwells contemplating relinquishment, the underlying tendency to ignorance in regard to the body and neither-painful-nor-pleasant feeling is abandoned.

When he feels a pleasant feeling, he understands: 'It is impermanent', he understands: 'It is not adhered to', he understands: 'It is not delighted in'; When feeling a painful feeling, he understands: 'It is impermanent', he understands: 'It is not adhered to', he understands: 'It is not delighted in'; When feeling a neither-painful-nor-pleasant feeling, he understands: 'It is impermanent', he understands: 'It is not adhered to', he understands: 'It is not delighted in'. When feeling a pleasant feeling, he feels it detached; when feeling a painful feeling, he feels it detached; when feeling a neither-painful-nor-pleasant feeling, he feels it detached. When feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'; when feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'. He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'.

"Just as, monks, an oil lamp would burn dependent on oil and a wick, with the exhaustion of that oil and wick, being without nutriment, it would be quenched; Even so, monks, when feeling a feeling limited by the body, he understands: 'I feel a feeling limited by the body'. When feeling a feeling limited by life, he understands: 'I feel a feeling limited by life'. He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'. Seventh.

8. Second Discourse on Illness

256. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then the Blessed One, having emerged from seclusion in the evening, approached the sick ward; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

"Monks, a monk should await his time mindful and clearly comprehending. This is our instruction to you.

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

"And how, monks, is a monk clearly comprehending? Here, monks, a monk acts with clear comprehension when going forward and returning...etc... acts with clear comprehension when speaking and keeping silent. This, monks, is how a monk is clearly comprehending. Monks, a monk should await his time mindful and clearly comprehending. This is our instruction to you.

"If, monks, as that monk dwells thus mindful, clearly comprehending, diligent, ardent, and resolute, a pleasant feeling arises. He understands thus: 'This pleasant feeling has arisen in me; And that is dependent, not independent. Dependent on what? Dependent on just this contact. Now this contact is impermanent, conditioned, dependently arisen. When a pleasant feeling has arisen dependent on contact that is impermanent, conditioned, and dependently arisen, how could it be permanent!' He dwells contemplating impermanence in contact and in pleasant feeling, dwells contemplating vanishing, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment. As he dwells contemplating impermanence in contact and in pleasant feeling, dwells contemplating vanishing, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment, the underlying tendency to lust in regard to contact and pleasant feeling is abandoned.

"If, monks, as that monk dwells thus mindful...etc... while dwelling, a painful feeling arises...etc... a neither-painful-nor-pleasant feeling arises. He understands thus: 'This neither-painful-nor-pleasant feeling has arisen in me; And that is dependent, not independent. Dependent on what? Dependent on just this contact...etc... He understands: 'With the breaking up of the body, beyond the exhaustion of life, right here all that is felt, not being delighted in, will become cool'.

9. Discourse on Impermanence

257. "Monks, these three feelings are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - monks, these three feelings are impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, subject to cessation." Ninth.

10. Contact-Root Discourse

258. "Monks, these three feelings are born of contact, rooted in contact, with contact as their source, with contact as their condition. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Monks, dependent on contact to be felt as pleasant, pleasant feeling arises. With the cessation of that contact to be felt as pleasant, the corresponding pleasant feeling that arose dependent on that contact to be felt as pleasant ceases and subsides. Monks, dependent on contact to be felt as painful, painful feeling arises. With the cessation of that contact to be felt as painful, the corresponding painful feeling that arose dependent on that contact to be felt as painful ceases and subsides. Monks, dependent on contact to be felt as neither-painful-nor-pleasant, neither-painful-nor-pleasant feeling arises. With the cessation of that contact to be felt as neither-painful-nor-pleasant, the corresponding neither-painful-nor-pleasant feeling that arose dependent on that contact to be felt as neither-painful-nor-pleasant ceases and subsides. Just as, monks, from the friction and conjunction of two sticks heat is born and fire is produced. With the separation and disjunction of those same sticks, the corresponding heat ceases and subsides. Even so, monks, these three feelings are born of contact, rooted in contact, with contact as their source, with contact as their condition. Dependent on each specific contact, the corresponding feelings arise. With the cessation of each specific contact, the corresponding feelings cease." Tenth.

The First Chapter with Verses.

Here is its summary -

Concentration, happiness with abandoning, abyss and with seeing;

With dart and with illness, impermanent rooted in contact.

2. The Chapter on Being Alone

1. Discourse on Being Alone

259. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'Three feelings were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings were declared by the Blessed One. But this has been said by the Blessed One: "Whatever is felt is included in suffering." What was it in reference to that the Blessed One said - "Whatever is felt is included in suffering"?'

"Good, good, monk! These three feelings, monk, were declared by me. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings were declared by me. But this, monk, was said by me - 'Whatever is felt is included in suffering.' That statement, monk, was spoken by me with reference to the impermanence of formations - "Whatever is felt is included in suffering." That statement, monk, was spoken by me with reference to formations being subject to destruction...etc... being subject to vanishing...etc... being subject to fading away...etc... being subject to cessation...etc... being subject to change - "Whatever is felt is included in suffering." And then, monk, I have explained the progressive cessation of formations. For one who has attained the first meditative absorption, speech has ceased. For one who has attained the second meditative absorption, applied and sustained thought have ceased. For one who has attained the third meditative absorption, rapture has ceased. For one who has attained the fourth meditative absorption, in-breathing and out-breathing have ceased. For one who has attained the base of the infinity of space, perception of form has ceased. For one who has attained the base of the infinity of consciousness, perception of the base of the infinity of space has ceased. For one who has attained the base of nothingness, perception of the base of the infinity of consciousness has ceased. For one who has attained the base of neither-perception-nor-non-perception, perception of the base of nothingness has ceased. For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a monk whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. And then, monk, I have explained the progressive subsiding of formations. For one who has attained the first meditative absorption, speech has subsided. For one who has attained the second meditative absorption, thought and examination have subsided...etc... For one who has attained the cessation of perception and feeling, perception and feeling have subsided. For a monk whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided. These six tranquillities, monk. For one who has attained the first meditative absorption, speech is tranquillized. For one who has attained the second meditative absorption, thought and examination are tranquillized. For one who has attained the third meditative absorption, rapture is tranquillized. For one who has attained the fourth meditative absorption, in-breathing and out-breathing are tranquillized. For one who has attained the cessation of perception and feeling, perception and feeling are tranquillized. For a monk whose taints are destroyed, lust is tranquillized, hatred is tranquillized, delusion is tranquillized." First.

2. First Discourse on Space

260. "Just as, monks, various winds blow in space. Eastern winds blow, western winds blow, northern winds blow, southern winds blow, dusty winds blow, dustless winds blow, cool winds blow, hot winds blow, gentle winds blow, strong winds blow. Even so, monks, in this body various feelings arise, pleasant feeling arises, painful feeling arises, neither-painful-nor-pleasant feeling arises."

"Just as in space, various winds blow in multitude;

Eastern and western, northern and southern.

"Both dusty and dust-free, cold and hot at once;

Strong and gentle, many winds blow.

"Just so in this body, feelings arise;

The arising of pleasure and pain, and that which is neither-painful-nor-pleasant.

But when a monk is ardent, not forsaking clear comprehension;

Then that wise person fully understands all feelings.

"Having fully understood feeling, taintless in this very life;

With the breaking up of the body, established in the Teaching, the knower of inspiration cannot be reckoned." the second;

3. Second Discourse on Space

261. "Just as, monks, various winds blow in space. Eastern winds blow... etc... strong winds blow. Even so, monks, in this body various feelings arise, pleasant feeling arises, painful feeling arises, neither-painful-nor-pleasant feeling arises." Third.

4. The Discourse on the House

262. "Just as, monks, a guest house. There, having come from the eastern direction they stay for a time, having come from the western direction they stay for a time, having come from the northern direction they stay for a time, having come from the southern direction they stay for a time. Having come, members of the warrior-administrative class stay for a time, having come, brahmins stay for a time, having come, merchants stay for a time, having come, workers stay for a time. Even so, monks, in this body various feelings arise. Pleasant feeling arises, painful feeling arises, neither-painful-nor-pleasant feeling arises. Carnal pleasant feeling arises, carnal painful feeling arises, carnal neither-painful-nor-pleasant feeling arises. Spiritual pleasant feeling arises, spiritual painful feeling arises, spiritual neither-painful-nor-pleasant feeling arises." Fourth.

5. The First Discourse on Ānanda

263. Then the Venerable Ānanda approached the Blessed One; having approached and sat down to one side, the Venerable Ānanda said this to the Blessed One - "What, Venerable Sir, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "There are these three feelings, Ānanda - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these, Ānanda, are called feelings. With the origin of contact there is origin of feeling; with the cessation of contact there is cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration. Whatever pleasure and joy arise dependent on feeling - this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change - this is the danger in feeling. The removal of desire and lust, the abandoning of desire and lust for feeling - this is the escape from feeling. And then, Ānanda, I have explained the progressive cessation of formations. For one who has attained the first meditative absorption, speech has ceased...etc... For one who has attained the cessation of perception and feeling, perception and feeling have ceased. For a monk whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. And then, Ānanda, I have explained the progressive subsiding of formations. For one who has attained the first meditative absorption, speech has subsided...etc... For one who has attained the cessation of perception and feeling, perception and feeling have subsided. For a monk whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided. And then, Ānanda, I have explained the progressive tranquillization of formations. For one who has attained the first meditative absorption, speech is tranquillized...etc... For one who has attained the base of the infinity of space, perception of form is tranquillized. For one who has attained the base of the infinity of consciousness, perception of the base of the infinity of space is tranquillized. For one who has attained the base of nothingness, perception of the base of the infinity of consciousness is tranquillized. For one who has attained the base of neither-perception-nor-non-perception, perception of the base of nothingness is tranquillized. For one who has attained the cessation of perception and feeling, perception and feeling are tranquillized. For a monk whose taints are destroyed, lust is tranquillized, hatred is tranquillized, delusion is tranquillized." Fifth.

6. The Second Discourse on Ānanda

264. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Ānanda was seated to one side, the Blessed One said this to him - "What, Ānanda, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "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, Venerable Sir, if the Blessed One himself would explain the meaning of what was said. Having heard it from the Blessed One, the monks will remember it." "Then listen, Ānanda, attend carefully, I shall speak." "Yes, Venerable Sir," the Venerable Ānanda replied to the Blessed One. The Blessed One said this - "There are these three feelings, Ānanda - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these, Ānanda, are called feelings...etc... with the origin of contact...etc... For a monk whose taints are destroyed, lust is tranquillized, hatred is tranquillized, delusion is tranquillized." Sixth.

7. First Several Monks Discourse

265. 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 - "What, Venerable Sir, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "Monks, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these, monks, are called feelings. With the origin of contact there is origin of feeling; with the cessation of contact there is cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration. Whatever pleasure and joy arise dependent on feeling - this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change - this is the danger in feeling. The removal of desire and lust, the abandoning of desire and lust for feeling - this is the escape from feeling.

And then, monks, I have explained the progressive cessation of formations. For one who has attained the first meditative absorption, speech has ceased...etc... For a monk whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased. And then, monks, I have explained the progressive subsiding of formations. For one who has attained the first meditative absorption, speech has subsided...etc... For a monk whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided. Monks, there are these six kinds of tranquillity. For one who has attained the first meditative absorption, speech is tranquillized. For one who has attained the second meditative absorption, thought and examination are tranquillized. For one who has attained the third meditative absorption, rapture is tranquillized. For one who has attained the fourth meditative absorption, in-breathing and out-breathing are tranquillized. For one who has attained the cessation of perception and feeling, perception and feeling are tranquillized. For a monk whose taints are destroyed, lust is tranquillized, hatred is tranquillized, delusion is tranquillized." Seventh.

8. Second Several Monks Discourse

266. Then several monks approached the Blessed One...etc... When those monks were seated to one side, the Blessed One said this: "And what, monks, is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "Venerable Sir, our teachings are rooted in the Blessed One...etc..." "Monks, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these, monks, are called feelings...etc... with the origin of contact...etc... The eighth.

9. The Discourse with Pañcakaṅga

267. Then the architect Pañcakaṅga approached the Venerable Udāyī; having approached, he paid homage to the Venerable Udāyī and sat down to one side. Seated to one side, the architect Pañcakaṅga said this to the Venerable Udāyī - "How many feelings, Venerable Udāyī, were declared by the Blessed One?" "Three feelings, architect, were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings, architect, were declared by the Blessed One." When this was said, the architect Pañcakaṅga said this to the Venerable Udāyī - "No, Venerable Udāyī, three feelings were not declared by the Blessed One. Two feelings were declared by the Blessed One - pleasant feeling, painful feeling. Venerable Sir, as to that neither-painful-nor-pleasant feeling, this was declared by the Blessed One as peaceful, sublime pleasure." For the second time, the Venerable Udāyī said this to the architect Pañcakaṅga - "No, architect, two feelings were not declared by the Blessed One. Three feelings were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings were declared by the Blessed One." For the second time, the architect Pañcakaṅga said this to the Venerable Udāyī - "No, Venerable Udāyī, three feelings were not declared by the Blessed One. Two feelings were declared by the Blessed One - pleasant feeling, painful feeling. Venerable Sir, as to that neither-painful-nor-pleasant feeling, this was declared by the Blessed One as peaceful, sublime pleasure." For the third time, the Venerable Udāyī said this to the architect Pañcakaṅga - "No, architect, two feelings were not declared by the Blessed One. Three feelings were declared by the Blessed One. Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these three feelings were declared by the Blessed One." For the third time, the architect Pañcakaṅga said this to the Venerable Udāyī - "No, Venerable Udāyī, three feelings were not declared by the Blessed One. Two feelings were declared by the Blessed One - pleasant feeling, painful feeling. Venerable Sir, as to that neither-painful-nor-pleasant feeling, this was declared by the Blessed One as peaceful, sublime pleasure." Neither could the Venerable Udāyī convince the architect Pañcakaṅga, nor could the architect Pañcakaṅga convince the Venerable Udāyī. The Venerable Ānanda heard this conversation between the Venerable Udāyī and the architect Pañcakaṅga.

Then the Venerable Ānanda approached the Blessed One; having approached, he sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One all of the conversation between the Venerable Udāyī and the architect Pañcakaṅga.

"Indeed, Ānanda, there was a way in which the architect Pañcakaṅga did not approve of the monk Udāyī; Indeed, Ānanda, there was a way in which the monk Udāyī did not approve of the architect Pañcakaṅga. I have spoken of two feelings in one way, Ānanda. I have spoken of three feelings in another way. I have spoken of five feelings in another way. I have spoken of six feelings in another way. I have spoken of eighteen feelings in another way. I have spoken of thirty-six feelings in another way. I have spoken of one hundred and eight feelings in another way. Thus, Ānanda, I have taught the Teaching in different ways. When the Teaching has been taught by me in different ways thus, Ānanda, it can be expected of those who do not accept, acknowledge, and approve of what was well spoken and well stated by one another that - they will live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers. Thus, Ānanda, I have taught the Teaching in different ways. When the Teaching has been taught by me in different ways thus, Ānanda, it can be expected of those who accept, acknowledge, and approve of what was well spoken and well stated by one another that - they will live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes.

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... etc... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing. These, Ānanda, are the five cords of sensual pleasure. Whatever pleasure and joy, Ānanda, arise dependent on these five cords of sensual pleasure - this is called sensual happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

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

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the subsiding of thought and examination, 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, Ānanda, is another happiness that is more excellent and sublime than that happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the 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, Ānanda, is another happiness that is more excellent and sublime than that happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the 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, Ānanda, is another happiness that is more excellent and sublime than that happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' a monk enters and dwells in the base of the infinity of space. This, Ānanda, is another happiness that is more excellent and sublime than that happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' a monk enters and dwells in the base of infinite consciousness. This, Ānanda, is another happiness that is more excellent and sublime than that happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. This, Ānanda, is another happiness that is more excellent and sublime than that happiness. If some, Ānanda, were to say: 'they experience this as the highest possible peace, pleasure and joy' - I do not grant them this. What is the reason for this? There is, Ānanda, another happiness that is more excellent and sublime than this happiness.

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

And what, Ānanda, is that other happiness that is more excellent and sublime than this happiness? Here, Ānanda, with the complete transcendence of the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling. This, Ānanda, is another happiness that is more excellent and sublime than that happiness.

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

10. The Discourse on the Monk

268. "Monks, I have spoken of two feelings in one way, and I have spoken of three feelings in another way, and I have spoken of five feelings in another way, and I have spoken of six feelings in another way, and I have spoken of eighteen feelings in another way, and I have spoken of thirty-six feelings in another way, and I have spoken of one hundred and eight feelings in another way. Thus, monks, I have taught the Teaching in different ways. When the Teaching has been taught by me in different ways thus, monks, it can be expected of those who do not accept, acknowledge, and approve of what was well spoken and well stated by one another that - they will live having fallen into quarrels and disputes and controversies, stabbing each other with verbal daggers. Thus, monks, I have taught the Teaching in different ways. When the Teaching has been taught by me in different ways thus, monks, it can be expected of those who accept, acknowledge, and approve of what was well spoken and well stated by one another that - they will live in concord, with mutual appreciation, without dispute, blending like milk and water, viewing each other with kindly eyes.

"Monks, there are these five cords of sensual pleasure...etc... "Monks, there is the possibility that wanderers of other sects might say - 'The ascetic Gotama speaks of the cessation of perception and feeling, yet he describes that as happiness. What is this? How is this?' When wanderers of other sects speak thus, monks, they should be addressed thus - 'Friends, the Blessed One does not describe as happiness only pleasant feeling. Rather, friends, wherever happiness is found, in whatever way, the Truth Finder describes that as happiness.'" Tenth.

The Chapter on Being Alone, the second.

Here is its summary -

Two about being secluded, space, dwelling, and two with Ānanda;

Two are spoken of with many, and Pañcakaṅga with a monk.

3. The Chapter on the Theme of the Hundred and Eight

1. Discourse on Sīvaka

269. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then the wanderer Moḷiyasīvaka approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Moḷiyasīvaka said this to the Blessed One - "There are, Master Gotama, 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.' What does Master Gotama say about this?"

"Some feelings arise here, Sīvaka, originating from bile disorders. This too, Sīvaka, can be known by oneself how some feelings arise here originating from bile disorders; This too, Sīvaka, is accepted as true in the world how some feelings arise here originating from bile disorders. Therein, Sīvaka, those 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.' They overreach what is personally known and they overreach what is accepted as true in the world. Therefore I say that those ascetics and brahmins are wrong.

"Some feelings arise here, Sīvaka, originating from phlegm disorders...etc... "Some feelings arise here, Sīvaka, originating from wind disorders...etc... Some feelings arise here, Sīvaka, originating from a combination of disorders...etc... Some feelings arise here, Sīvaka, produced by change of climate...etc... Some feelings arise here, Sīvaka, produced by careless behaviour...etc... Some feelings arise here, Sīvaka, caused by exertion...etc... Some feelings arise here, Sīvaka, originating from the results of action. This too, Sīvaka, can be known by oneself. How some feelings arise here originating from the results of action; This too, Sīvaka, is accepted as true in the world. How some feelings arise here originating from the results of action; Therein, Sīvaka, those 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.' They overreach what is personally known and they overreach what is accepted as true in the world. Therefore I say that those ascetics and brahmins are wrong. When this was said, the wanderer Moḷiyasīvaka said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life."

"Bile and phlegm and wind, their combination and climate;

Unrighteous due to exertion, and the eighth by result of action." first;

2. Discourse on One Hundred and Eight

270. "Monks, I shall teach you the discourse on the Teaching about the one hundred and eight. Listen to it. And what, monks, is the discourse on the Teaching about the one hundred and eight? I have spoken of two feelings in one way, monks; I have spoken of three feelings in another way; I have spoken of five feelings in another way; I have spoken of six feelings in another way; I have spoken of eighteen feelings in another way; I have spoken of thirty-six feelings in another way; I have spoken of one hundred and eight feelings in another way. "And what, monks, are the two feelings? Bodily and mental - these, monks, are called the two feelings. And what, monks, are the three feelings? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - these, monks, are called the three feelings. And what, monks, are the five feelings? The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty - these, monks, are called the five feelings. And what, monks, are the six feelings? Feeling born of eye-contact...etc... feeling born of mind-contact - these, monks, are called the six feelings. And what, monks, are the eighteen feelings? Six mental explorations of joy, six mental explorations of displeasure, six mental explorations of equanimity - these, monks, are called the eighteen feelings. And what, monks, are the thirty-six feelings? 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 - these, monks, are called the thirty-six feelings. And what, monks, are the one hundred and eight feelings? Thirty-six feelings of the past, thirty-six feelings of the future, thirty-six feelings of the present - these, monks, are called the one hundred and eight feelings. This, monks, is the discourse on the Teaching about the one hundred and eight." The second.

3. The Discourse About a Certain Monk

271. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "What, Venerable Sir, is feeling, what is the origin of feeling, what is the way leading to the origin of feeling? What is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?"

"Monk, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These, monk, are called feelings. With the origin of contact there is origin of feeling. Craving is the way leading to the origin of feeling. With the cessation of contact there is cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling, namely - right view... etc... right concentration. Whatever pleasure and joy arise dependent on feeling - this is the gratification in feeling; that feeling is impermanent, suffering, and subject to change - this is the danger in feeling; the removal of desire and lust, the abandoning of desire and lust for feeling - this is the escape from feeling." Third.

4. Learning from Before

272. "Before my enlightenment, monks, when I was still an unenlightened bodhisatta, this occurred to me - 'What is feeling, what is the origin of feeling, what is the way leading to the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?' Then, monks, I thought: 'There are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are called feelings. With the origin of contact there is origin of feeling. Craving is the way leading to the origin of feeling...etc... the removal of desire and lust, the abandoning of desire and lust for feeling. This is the escape from feeling.'" Fourth.

5. Knowledge Discourse

273. 'These feelings', monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. 'This is the origin of feeling', monks, in regard to things not heard before, there arose in me the vision...etc... there arose the light. 'This is the way leading to the origin of feeling', monks, in regard to things not heard before, there arose in me the vision...etc... 'This is the cessation of feeling', monks, in regard to things not heard before, there arose in me the vision...etc... 'This is the way leading to the cessation of feeling', monks, in regard to things not heard before, there arose in me the vision...etc... 'This is the gratification in feeling', monks, in regard to things not heard before...etc... 'This is the danger in feeling', monks, in regard to things not heard before...etc... 'This is the escape', monks, in regard to things not heard before, there arose in me the vision, there arose the knowledge, there arose the wisdom, there arose the true knowledge, there arose the light. Fifth.

6. The Discourse on Several Monks

274. Then several monks approached the Blessed One; having approached... etc... Seated to one side, those monks said this to the Blessed One - "What, Venerable Sir, is feeling, what is the origin of feeling, what is the way leading to the origin of feeling? What is the cessation of feeling, what is the way leading to the cessation of feeling? What is the gratification in feeling, what is the danger, what is the escape?" "Monks, there are these three feelings - pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These, monks, are called feelings. With the origin of contact there is origin of feeling. Craving is the way leading to the origin of feeling. With the cessation of contact...etc... the removal of desire and lust, the abandoning of desire and lust for feeling. This is the escape from feeling." Sixth.

7. First Ascetics and Brahmins Discourse

275. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding these three feelings. Monks, these ascetics or brahmins are not recognized as ascetics among ascetics or as brahmins among brahmins, and these venerable ones do not enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism or the goal of brahminhood. But whatever ascetics or brahmins who understand as they really are the origin, disappearance, gratification, danger, and escape regarding these three feelings. Monks, these ascetics or brahmins are recognized as ascetics among ascetics and as brahmins among brahmins. And these venerable ones enter and dwell in, having realized for themselves through direct knowledge in this very life, the goal of asceticism and the goal of brahminhood." Seventh.

8. The Second Discourse on Ascetics and Brahmins

276. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. Whatever ascetics or brahmins who do not understand as they really are the origin, disappearance, gratification, danger, and escape regarding these three feelings...etc... understand...etc... enter and dwell in, having realized for themselves through direct knowledge." The eighth.

9. The Third Discourse on Ascetics and Brahmins

277. "Monks, whatever ascetics or brahmins who do not understand feeling, do not understand the origin of feeling, do not understand the cessation of feeling, do not understand the way leading to the cessation of feeling...etc... understand...etc... enter and dwell in, having realized for themselves through direct knowledge." Ninth.

10. Discourse on Purity

278. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - monks, these are the three feelings." Tenth.

11. The Discourse on the Unworldly

279. "Monks, there is carnal rapture, there is unworldly rapture, there is unworldly rapture more unworldly than unworldly; there is carnal happiness, there is unworldly happiness, there is unworldly happiness more unworldly than unworldly; there is carnal equanimity, there is unworldly equanimity, there is unworldly equanimity more unworldly than unworldly; there is carnal deliverance, there is unworldly deliverance, there is unworldly deliverance more unworldly than unworldly. And what, monks, is carnal rapture? 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... etc... 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 rapture, monks, arises dependent on these five cords of sensual pleasure, this is called, monks, carnal rapture.

"And what, monks, is unworldly rapture? 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. This, monks, is called unworldly rapture.

"And what, monks, is unworldly rapture more unworldly than unworldly? Whatever rapture arises, monks, when a monk whose taints are destroyed reviews his mind as liberated from lust, reviews his mind as liberated from hatred, reviews his mind as liberated from delusion, this is called, monks, unworldly rapture more unworldly than unworldly.

"And what, monks, is carnal happiness? 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... etc... 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, monks, is called carnal happiness.

"And what, monks, is unworldly happiness? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - enters and dwells in the third meditative absorption. This, monks, is called unworldly happiness.

"And what, monks, is unworldly happiness more unworldly than unworldly? Whatever pleasure and joy arise, monks, when a monk whose taints are destroyed reviews his mind as liberated from lust, reviews his mind as liberated from hatred, reviews his mind as liberated from delusion, this, monks, is called unworldly happiness more unworldly than unworldly.

"And what, monks, is carnal equanimity? 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... etc... 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 equanimity, monks, arises dependent on these five cords of sensual pleasure, this is called, monks, carnal equanimity.

"And what, monks, is unworldly equanimity? Here, 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, monks, is called unworldly equanimity.

"And what, monks, is unworldly equanimity more unworldly than unworldly? Whatever equanimity arises, monks, when a monk whose taints are destroyed reviews his mind as liberated from lust, reviews his mind as liberated from hatred, reviews his mind as liberated from delusion, this is called, monks, unworldly equanimity more unworldly than unworldly.

"And what, monks, is carnal deliverance? Deliverance connected with form is carnal deliverance.

"And what, monks, is unworldly deliverance? Deliverance connected with the formless is unworldly deliverance.

"And what, monks, is unworldly deliverance more unworldly than unworldly? Whatever deliverance arises, monks, when a monk whose taints are destroyed reviews his mind as liberated from lust, reviews his mind as liberated from hatred, reviews his mind as liberated from delusion, this is called, monks, unworldly deliverance more unworldly than unworldly." Eleventh.

Third Chapter, the Chapter on the Theme of the Hundred and Eight.

Here is its summary -

Sīvaka, one hundred and eight, monk, previous and knowledge by a monk;

Three about ascetics and brahmins, about purity and the unworldly.

The Connected Discourses on Feeling is finished.

3. Connected Discourses on Women

1. The First Chapter of the Consecutive Repetitions

1. The Discourse on Womankind

280. "Monks, a woman possessing five factors is completely disagreeable to a person. What are the five? She is not beautiful, she is not wealthy, she is not virtuous, she is lazy, and she does not bear offspring - Monks, a woman possessing these five factors is completely disagreeable to a person. Monks, a woman possessing five factors is completely agreeable to a person. What are the five? She is beautiful, she is wealthy, she is virtuous, she is skilful and not lazy, and she bears offspring - Monks, a woman possessing these five factors is completely agreeable to a person." First.

2. The Discourse on the Person

281. "Monks, a person possessing five factors is completely disagreeable to a woman. What are the five? She is not beautiful, she is not wealthy, she is not virtuous, she is lazy, and she does not bear offspring - Monks, a person possessing these five factors is completely disagreeable to a woman. Monks, a person possessing five factors is completely agreeable to a woman. What are the five? She is beautiful, she is wealthy, she is virtuous, she is skilful and not lazy, and she bears offspring - Monks, a person possessing these five factors is completely agreeable to a woman." The second.

3. The Discourse on Particular Suffering

282. "Monks, there are these five kinds of suffering specific to womankind, which womankind experiences, apart from men. What are the five? Here, monks, a woman while still young goes to her husband's family, separated from her relatives. This, monks, is the first suffering specific to womankind, which womankind experiences, apart from men. Furthermore, monks, a woman menstruates. This, monks, is the second suffering specific to womankind, which womankind experiences, apart from men. Furthermore, monks, a woman becomes pregnant. This, monks, is the third suffering specific to womankind, which womankind experiences, apart from men. Furthermore, monks, a woman gives birth. This, monks, is the fourth suffering specific to womankind, which womankind experiences, apart from men. Furthermore, monks, a woman serves a man. This, monks, is the fifth suffering specific to womankind, which womankind experiences, apart from men. These, monks, are the five kinds of suffering specific to womankind, which womankind experiences, apart from men." Third.

4. Discourse on Three Things

283. "Monks, possessing three qualities, a woman is mostly reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. With which three? Here, monks, a woman dwells at home in the morning with a mind obsessed by the stain of selfishness. At noon she dwells at home with a mind obsessed by envy. In the evening she dwells at home with a mind obsessed by sensual lust. Monks, possessing these three qualities, a woman is mostly reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death." Fourth.

5. Discourse on One Prone to Anger

284. Then the Venerable Anuruddha approached the Blessed One; having approached, he sat down to one side. Seated to one side, the Venerable Anuruddha said this to the Blessed One - "Here, Venerable Sir, I see with the divine eye, which is purified and surpasses the human, a woman who, with the breaking up of the body, after death, is reborn in a plane of misery, a bad destination, a lower realm, in hell. Venerable Sir, possessing how many qualities is a woman reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death?"

"Anuruddha, possessing five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is prone to anger, and lacks wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death." Fifth.

6. The Discourse on Resentment

285. "Anuruddha, possessing five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is resentful, and lacks wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death." Sixth.

7. The Discourse on the Envious

286. "Anuruddha, possessing five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is envious, and lacks wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death." Seventh.

8. The Discourse on Stinginess

287. "Anuruddha, possessing five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is stingy, and lacks wisdom - Anuruddha, possessing these five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell." The eighth.

9. The Discourse on Transgression

288. "Anuruddha, possessing five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is unfaithful, and lacks wisdom - Anuruddha, possessing these five qualities, a woman...etc... is reborn." Ninth.

10. The Discourse on the Immoral

289. "Anuruddha, possessing five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is of bad virtuous behaviour, and lacks wisdom - Anuruddha, possessing these five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell." Tenth.

11. The Discourse on Little Learning

290. "Anuruddha, possessing five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell. What are the five? She is without faith, is shameless, is without fear of wrongdoing, has little learning, and lacks wisdom - Anuruddha, possessing these five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell." Eleventh.

12. The Discourse on Laziness

291. "Anuruddha, possessing five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is lazy, and lacks wisdom - Anuruddha, possessing these five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell." Twelfth.

13. The Discourse on Being Unmindful

292. "Anuruddha, possessing five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell. What are the five? She is without faith, is shameless, is without fear of wrongdoing, is unmindful, and lacks wisdom - Anuruddha, possessing these five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell." The thirteenth.

14. Discourse on Five Animosities

293. "Anuruddha, possessing five qualities, a woman...etc... is reborn in a plane of misery, a bad destination, a lower realm, in hell. What are the five? She destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, indulges in wine, spirits and intoxicants which cause negligence - Anuruddha, possessing these five qualities, a woman is reborn in a plane of misery, a bad destination, a lower realm, in hell, with the breaking up of the body, after death." Fourteenth.

The First Chapter of the Consecutive Repetitions.

Here is its summary -

Womankind and person, exclusive and three things;

One prone to anger and resentful, envious and with stinginess;

And unfaithful and immoral, of little learning and lazy;

Unmindful and five animosities, proclaimed in the dark fortnight.

2. The Second Chapter of the Consecutive Repetitions

1. Discourse on One Not Prone to Anger

294. Then the Venerable Anuruddha approached the Blessed One; having approached... etc... Seated to one side, the Venerable Anuruddha said this to the Blessed One - "Here, Venerable Sir, I see with the divine eye, which is purified and surpasses the human, a woman who, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. Venerable Sir, possessing how many qualities is a woman reborn in a good destination, in a heavenly world, with the breaking up of the body, after death?"

"Anuruddha, possessing five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death. What are the five? She has faith, has moral shame, has fear of wrongdoing, is not prone to anger, and has wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death." First.

2. The Discourse on Non-resentment

295. "Anuruddha, possessing five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death. What are the five? She has faith, has moral shame, has fear of wrongdoing, is not resentful, and has wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death." The second.

3. The Discourse on the Non-envious

296. "Anuruddha, possessing five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death. What are the five? She has faith, has moral shame, has fear of wrongdoing, is not envious, and has wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death." Third.

4. The Discourse on Non-stinginess

297. She is not stingy and has wisdom... etc... Fourth.

5. The Discourse on Non-transgression

298. She is not unfaithful and has wisdom... etc... Fifth.

6. The Discourse on Good Virtue

299. She is virtuous and has wisdom... etc... Sixth.

7. Discourse on Being Learned

300. She is learned and has wisdom... etc... Seventh.

8. The Discourse on Aroused Energy

301. She has aroused energy and has wisdom... etc... The eighth.

9. The Discourse on Established Mindfulness

302. She has established mindfulness and has wisdom - Anuruddha, possessing these five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death." Ninth.

These are the eight summaries of discourses.

10. The Discourse on the Five Precepts

303. "Anuruddha, possessing five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death. What are the five? She 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 - Anuruddha, possessing these five qualities, a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death." Tenth.

The Second Chapter of the Consecutive Repetitions.

Here is its summary -

And in the second, not prone to anger, not resentful, not envious;

Not miserly, not transgressing, and virtuous and learned;

Energy, mindfulness and virtuous behaviour, explained in the bright fortnight.

3. The Chapter on Powers

1. Discourse on Self-confidence

304. "Monks, there are these five powers of womankind. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of children, the power of virtue - These, monks, are the five powers of womankind. Monks, possessing these five powers, a woman dwells at home with self-confidence." First.

2. The Discourse on Overpowering

305. "Monks, there are these five powers of womankind. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of children, the power of virtue - These, monks, are the five powers of womankind. Monks, possessing these five powers, a woman dwells at home overpowering her husband." The second.

3. The Discourse on Overpowering

306. "Monks, there are these five powers of womankind. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of children, the power of virtue - These, monks, are the five powers of womankind. Monks, possessing these five powers, a woman lives overpowering her husband." Third.

4. One Learning

307. "Monks, endowed with one power, a person overpowers and controls womankind. With which one power? When womankind is overpowered by the power of authority, neither the power of beauty protects them, nor the power of wealth protects them, nor the power of relatives protects them, nor the power of children protects them, nor the power of virtue protects them." Fourth.

5. The Discourse on the Factor

308. "Monks, there are these five powers of womankind. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of children, the power of virtue. When, monks, a woman is endowed with the power of beauty, but not with the power of wealth - then she is incomplete in that factor. But when, monks, a woman is endowed with the power of beauty and the power of wealth - then she is complete in that factor. When, monks, a woman is endowed with the power of beauty and the power of wealth, but not with the power of relatives - then she is incomplete in that factor. But when, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives - then she is complete in that factor. When, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives, but not with the power of children - then she is incomplete in that factor. But when, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives and the power of children - then she is complete in that factor. When, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives and the power of children, but not with the power of virtue - then she is incomplete in that factor. But when, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives and the power of children and the power of virtue - then she is complete in that factor. These, monks, are the five powers of womankind." Fifth.

6. Discourse on Expulsion

309. "Monks, there are these five powers of womankind. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of children, the power of virtue. When, monks, a woman is endowed with the power of beauty, but not with the power of virtue, they expel her, they do not let her live in the family. When, monks, a woman is endowed with the power of beauty and the power of wealth, but not with the power of virtue, they expel her, they do not let her live in the family. When, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives, but not with the power of virtue, they expel her, they do not let her live in the family. When, monks, a woman is endowed with the power of beauty and the power of wealth and the power of relatives and the power of children, but not with the power of virtue, they expel her, they do not let her live in the family. When, monks, a woman is endowed with the power of virtue, but not with the power of beauty, they let her live in the family, they do not expel her. When, monks, a woman is endowed with the power of virtue, but not with the power of wealth, they let her live in the family, they do not expel her. When, monks, a woman is endowed with the power of virtue, but not with the power of relatives, they let her live in the family, they do not expel her. When, monks, a woman is endowed with the power of virtue, but not with the power of children, they let her live in the family, they do not expel her. These, monks, are the five powers of womankind." Sixth.

7. Discourse on Cause

310. "Monks, there are these five powers of womankind. What are the five? The power of beauty, the power of wealth, the power of relatives, the power of children, the power of virtue. Monks, a woman is not reborn in a good destination, in a heavenly world, with the breaking up of the body, after death, because of the power of beauty, or because of the power of wealth, or because of the power of relatives, or because of the power of children. Monks, it is because of the power of virtue that a woman is reborn in a good destination, in a heavenly world, with the breaking up of the body, after death. These, monks, are the five powers of womankind." Seventh.

8. The Discourse on States

311. "Monks, these five states are difficult to obtain for a woman who has not made merit. What are the five? 'May I be born into a proper family' - this, monks, is the first state difficult to obtain for a woman who has not made merit. 'Having been born into a proper family, may I go to a proper family' - this, monks, is the second state difficult to obtain for a woman who has not made merit. 'Having been born into a proper family, having gone to a proper family, may I live in a home without co-wives' - this, monks, is the third state difficult to obtain for a woman who has not made merit. 'Having been born into a proper family, having gone to a proper family, living in a home without co-wives, may I have sons' - this, monks, is the fourth state difficult to obtain for a woman who has not made merit. 'Having been born into a proper family, having gone to a proper family, living in a home without co-wives, having sons, may I dominate and control my husband' - this, monks, is the fifth state difficult to obtain for a woman who has not made merit. These, monks, are the five states difficult to obtain for a woman who has not made merit."

"Monks, these five states are easy to obtain for a woman who has made merit. What are the five? 'May I be born into a proper family' - this, monks, is the first state easy to obtain for a woman who has made merit. 'Having been born into a proper family, may I go to a proper family' - this, monks, is the second state easy to obtain for a woman who has made merit. 'Having been born into a proper family, having gone to a proper family, may I live in a home without co-wives' - this, monks, is the third state easy to obtain for a woman who has made merit. 'Having been born into a proper family, having gone to a proper family, living in a home without co-wives, may I have sons' - this, monks, is the fourth state easy to obtain for a woman who has made merit. 'Having been born into a proper family, having gone to a proper family, living in a home without co-wives, having sons, may I dominate and control my husband' - this, monks, is the fifth state easy to obtain for a woman who has made merit. These, monks, are the five states easy to obtain for a woman who has made merit." The eighth.

9. Discourse on Self-confidence in the Five Precepts

312. "Monks, possessing five qualities, a woman dwells at home with self-confidence. What are the five? She 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 - Monks, possessing these five qualities, a woman dwells at home with self-confidence." Ninth.

10. Growth

313. "Monks, growing in five kinds of growth, a noble female disciple grows in noble growth, and takes what is essential and takes what is excellent for the body. What are the five? She grows in faith, grows in virtue, grows in learning, grows in generosity, grows in wisdom - Monks, growing in these five kinds of growth, a noble female disciple grows in noble growth, and takes what is essential and takes what is excellent for the body."

"When one here grows in faith and virtue,

By wisdom, generosity and learning, both;

Such a virtuous woman lay follower,

"One takes for oneself the substance right here." tenth;

The Chapter on Powers, the third.

Here is its summary -

Confident ones, having overcome and conquered, one with a factor is fifth;

They destroy, cause and state, confident one with growth - these are the ten.

Connected Discourses on Women is completed.

4. Connected Discourses with Jambukhādaka

1. Discourse on the Question about Nibbāna

314. On one occasion the Venerable Sāriputta was dwelling among the Magadhans in the village of Nālaka. Then the wanderer Jambukhādaka approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Jambukhādaka said this to the Venerable Sāriputta -

"'Nibbāna, Nibbāna,' friend Sāriputta, it is said. "But what, friend, is Nibbāna?" "The destruction of lust, the destruction of hatred, the destruction of delusion, friend - this is called Nibbāna." "But is there a path, is there a way for the realization of this Nibbāna?" "There is indeed, friend, a path, there is a way for the realization of this Nibbāna." "But what is the path, what is the way for the realization of this Nibbāna?" "This is the Noble Eightfold Path for the realization of this Nibbāna, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the realization of this Nibbāna." "Excellent is the path, excellent is the way for the realization of this Nibbāna. And it is enough, friend Sāriputta, for diligence." First.

2. The Discourse on the Question about Arahantship

315. "'Arahantship, Arahantship,' friend Sāriputta, it is said. "But what, friend, is Arahantship?" "The destruction of lust, the destruction of hatred, the destruction of delusion, friend - this is called Arahantship." "But is there a path, is there a way for the realization of this Arahantship?" "There is indeed, friend, a path, there is a way for the realization of this Arahantship." "But what is the path, what is the way for the realization of this Arahantship?" "This is the Noble Eightfold Path for the realization of this Arahantship, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the realization of this Arahantship." "Excellent is the path, excellent is the way for the realization of this Arahantship. And it is enough, friend Sāriputta, for diligence." The second.

3. The Discourse on Those Who Speak the Teaching

316. "Friend Sāriputta, who in the world are the speakers of the Teaching, who in the world are practising well, who in the world are the fortunate ones?" "Friend, those who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hatred, who teach the Teaching for the abandoning of delusion - these are the speakers of the Teaching in the world. Friend, those who are practising for the abandoning of lust, who are practising for the abandoning of hatred, who are practising for the abandoning of delusion - these are practising well in the world. Friend, those in whom lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; hatred is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising; delusion is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising - these are the fortunate ones in the world."

"But is there a path, is there a way for the abandoning of this lust, hatred and delusion?" "There is indeed, friend, a path, there is a way for the abandoning of this lust, hatred and delusion." "But what is the path, what is the way for the abandoning of this lust, hatred and delusion?" "This is the Noble Eightfold Path for the abandoning of this lust, hatred and delusion, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the abandoning of this lust, hatred and delusion." "Excellent is the path, excellent is the way for the abandoning of this lust, hatred and delusion. And it is enough, friend Sāriputta, for diligence." Third.

4. The Discourse on "For What Purpose"

317. "Friend Sāriputta, for what purpose is the holy life lived under the ascetic Gotama?" "Friend, the holy life is lived under the Blessed One for the purpose of fully understanding suffering." "But is there a path, is there a way for the full understanding of this suffering?" "There is indeed, friend, a path, there is a way for the full understanding of this suffering?" "But what is the path, what is the way for the full understanding of this suffering?"

"This is the Noble Eightfold Path for the full understanding of this suffering, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the full understanding of this suffering." "Excellent is the path, excellent is the way for the full understanding of this suffering. And it is enough, friend Sāriputta, for diligence." Fourth.

5. The Discourse on Attainment of Comfort

318. "'One attained to comfort, one attained to comfort,' friend Sāriputta, it is said. "To what extent, friend, is one attained to comfort?" "When, friend, a monk understands as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, to this extent, friend, is one attained to comfort." "But is there a path, is there a way for the realization of this comfort?" "There is indeed, friend, a path, there is a way for the realization of this comfort." "But what is the path, what is the way for the realization of this comfort?" "This is the Noble Eightfold Path for the realization of this comfort, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the realization of this comfort." "Excellent is the path, excellent is the way for the realization of this comfort. And it is enough, friend Sāriputta, for diligence." Fifth.

6. The Discourse on the Attainment of Supreme Comfort

319. "'One attained to supreme comfort, one attained to supreme comfort,' friend Sāriputta, it is said. "To what extent, friend, is one attained to supreme comfort?" "When, friend, a monk, having understood as they really are the origin, disappearance, gratification, danger, and escape regarding the six bases of contact, is liberated through non-clinging, to this extent, friend, is one attained to supreme comfort." "But is there a path, is there a way for the realization of this supreme comfort?" "There is indeed, friend, a path, there is a way for the realization of this supreme comfort." "But what is the path, what is the way for the realization of this supreme comfort?" "This is the Noble Eightfold Path for the realization of this supreme comfort, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the realization of this supreme comfort." "Excellent is the path, excellent is the way for the realization of this supreme comfort. And it is enough, friend Sāriputta, for diligence." Sixth.

7. Discourse on Questions about Feeling

320. "'Feeling, feeling,' friend Sāriputta, it is said. What, friend, is feeling?" "Friend, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - friend, these are the three feelings." "But is there a path, is there a way for the full understanding of these three feelings?" "There is indeed, friend, a path, there is a way for the full understanding of these three feelings." "But what is the path, what is the way for the full understanding of these three feelings?" "This is the Noble Eightfold Path for the full understanding of these three feelings, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the full understanding of these three feelings." "Excellent is the path, excellent is the way for the full understanding of these three feelings. And it is enough, friend Sāriputta, for diligence." Seventh.

8. The Discourse on Questions about Taints

321. "'Taint, taint,' friend Sāriputta, it is said. "But what, friend, is a taint?" "Friend, there are these three taints. The taint of sensual pleasure, the taint of existence, the taint of ignorance - these, friend, are the three taints." "But is there a path, is there a way for the abandoning of these taints?" "There is indeed, friend, a path, there is a way for the abandoning of these taints." "But what is the path, what is the way for the abandoning of these taints?" "This is the Noble Eightfold Path for the abandoning of these taints, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the abandoning of these taints." "Excellent is the path, excellent is the way for the abandoning of these taints. And it is enough, friend Sāriputta, for diligence." The eighth.

9. The Discourse on the Question about Ignorance

322. "'Ignorance, ignorance,' friend Sāriputta, it is said. What, friend, is ignorance?" "Friend, not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering - this, friend, is called ignorance." "But is there a path, is there a way for the abandoning of this ignorance?" "There is indeed, friend, a path, there is a way for the abandoning of this ignorance." "But what is the path, what is the way for the abandoning of this ignorance?" "This is the Noble Eightfold Path for the abandoning of this ignorance, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the abandoning of this ignorance." "Excellent is the path, excellent is the way for the abandoning of this ignorance. And it is enough, friend Sāriputta, for diligence." Ninth.

10. The Discourse on the Question about Craving

323. "'Craving, craving,' friend Sāriputta, it is said. "But what, friend, is craving?" "Friend, there are these three cravings. craving for sensual pleasures, craving for existence, craving for non-existence - friend, these are the three cravings." "But is there a path, is there a way for the abandoning of these cravings?" "There is indeed, friend, a path, there is a way for the abandoning of these cravings." "But what is the path, what is the way for the abandoning of these cravings?" "This is the Noble Eightfold Path for the abandoning of these cravings, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the abandoning of these cravings." "Excellent is the path, excellent is the way for the abandoning of these cravings. And it is enough, friend Sāriputta, for diligence." Tenth.

11. The Discourse on the Question about the Flood

324. "'Flood, flood,' friend Sāriputta, it is said. "But what, friend, is a flood?" "There are these four floods, friend. The flood of sensual pleasure, the flood of existence, the flood of views, the flood of ignorance - these, friend, are the four floods." "But is there a path, is there a way for the abandoning of these floods?" "There is indeed, friend, a path, there is a way for the abandoning of these floods." "But what is the path, what is the way for the abandoning of these floods?" "This is the Noble Eightfold Path for the abandoning of these floods, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the abandoning of these floods." "Excellent is the path, excellent is the way for the abandoning of these floods. And it is enough, friend Sāriputta, for diligence." Eleventh.

12. The Discourse on the Question about Clinging

325. "'Clinging, clinging,' friend Sāriputta, it is said. "But what, friend, is clinging?" "There are these four kinds of clinging, friend. Clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self - these, friend, are the four kinds of clinging." "But is there a path, is there a way for the abandoning of these kinds of clinging?" "There is indeed, friend, a path, there is a way for the abandoning of these kinds of clinging." "But what is the path, what is the way for the abandoning of these kinds of clinging?" "This is the Noble Eightfold Path for the abandoning of these kinds of clinging, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the abandoning of these kinds of clinging." "Excellent is the path, excellent is the way for the abandoning of these kinds of clinging. And it is enough, friend Sāriputta, for diligence." Twelfth.

13. Discourse on Questions about Existence

326. "'Existence, existence,' friend Sāriputta, it is said. "But what, friend, is existence?" "Friend, there are these three kinds of existence. Existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere - these, friend, are the three kinds of existence." "But is there a path, is there a way for the full understanding of these kinds of existence?" "There is indeed, friend, a path, there is a way for the full understanding of these kinds of existence." "But what is the path, what is the way for the full understanding of these kinds of existence?" "This is the Noble Eightfold Path for the full understanding of these kinds of existence, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the full understanding of these kinds of existence." "Excellent is the path, excellent is the way for the full understanding of these kinds of existence. And it is enough, friend Sāriputta, for diligence." The thirteenth.

14. Questions about Suffering

327. "'Suffering, suffering,' friend Sāriputta, it is said. "But what, friend, is suffering?" "Friend, there are these three kinds of suffering. Suffering as pain, suffering as formations, suffering as change - friend, these are the three kinds of suffering." "But is there a path, is there a way for the full understanding of these kinds of suffering?" "There is indeed, friend, a path, there is a way for the full understanding of these kinds of suffering." "But what is the path, what is the way for the full understanding of these kinds of suffering?" "This is the Noble Eightfold Path for the full understanding of these kinds of suffering, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the full understanding of these kinds of suffering." "Excellent is the path, excellent is the way for the full understanding of these kinds of suffering. And it is enough, friend Sāriputta, for diligence." Fourteenth.

15. Identity Question Discourse

328. "'Identity, identity,' friend Sāriputta, it is said. "But what, friend, is identity?" "Friend, these five aggregates of clinging are called identity by the Blessed One, 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. Friend, these five aggregates of clinging are called identity by the Blessed One." "But is there a path, is there a way for the full understanding of this identity?" "There is indeed, friend, a path, there is a way for the full understanding of this identity." "But what is the path, what is the way for the full understanding of this identity?" "This is the Noble Eightfold Path for the full understanding of this identity, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the full understanding of this identity." "Excellent is the path, excellent is the way for the full understanding of this identity. And it is enough, friend Sāriputta, for diligence." Fifteenth.

16. The Discourse on Difficult Questions

329. "Friend Sāriputta, what is difficult in this Teaching and Discipline?" "Friend, going forth is difficult in this Teaching and Discipline." "But friend, what is difficult for one gone forth?" "Friend, for one gone forth delight is difficult." "But friend, for one who delights what is difficult?" "Friend, for one who delights practice in accordance with the Teaching is difficult." "But friend, how long would it take for a monk practising in accordance with the Teaching to become worthy?" "Not long, friend." Sixteenth.

Connected Discourses with Jambukhādaka is finished.

Here is its summary -

Nibbāna and Arahantship, speaking about the Teaching and what purpose;

Comfort and supreme comfort, feeling, taints and ignorance;

Craving, floods, clinging, existence, suffering and identity.

It is difficult in this Teaching and discipline.

5. Connected Discourses with Sāmaṇḍaka

1. Sāmaṇḍaka

330. On one occasion the Venerable Sāriputta was dwelling among the Vajjians at Ukkacelā on the bank of the river Ganges. Then the wanderer Sāmaṇḍaka approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Sāmaṇḍaka said this to the Venerable Sāriputta -

"But what is the path, what is the way for the realization of this Nibbāna?" "This is the Noble Eightfold Path for the realization of this Nibbāna, namely - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, friend, is the path, this is the way for the realization of this Nibbāna." "Excellent is the path, excellent is the way for the realization of this Nibbāna. And it is enough, friend Sāriputta, for diligence." First.

2. The Discourse on What is Difficult

331. "Friend Sāriputta, what is difficult in this Teaching and Discipline?" "Friend, going forth is difficult in this Teaching and Discipline." "But friend, what is difficult for one gone forth?" "Friend, for one gone forth delight is difficult." "But friend, for one who delights what is difficult?" "Friend, for one who delights practice in accordance with the Teaching is difficult." "But friend, how long would it take for a monk practising in accordance with the Teaching to become worthy?" "Not long, friend." Sixteenth.

Connected Discourses with Sāmaṇḍaka is finished.

6. Connected Discourses with Moggallāna

1. Questions about the First Stage of Deep Meditation

332. On one occasion the Venerable Mahāmoggallāna was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:

"Here, friend, as I was alone in seclusion, this reflection arose in my mind - 'The first meditative absorption, the first meditative absorption' it is said. But what is the first meditative absorption? Then, friend, this occurred to me - 'Here a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This is called the first meditative absorption.' I, friend, quite secluded from sensual pleasures, secluded from unwholesome states, enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by sensual pleasure assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the first meditative absorption, establish the mind in the first meditative absorption, make the mind unified in the first meditative absorption, concentrate the mind in the first meditative absorption." Then I, friend, on a later occasion, quite secluded from sensual pleasures, secluded from unwholesome states, entered and dwelt in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Indeed, friends, speaking rightly one would say - 'A disciple supported by the Teacher has attained great direct knowledge' - speaking rightly one would say this of me - 'A disciple supported by the Teacher has attained great direct knowledge.'" First.

2. Questions About the Second meditative absorption

333. 'The second meditative absorption, the second meditative absorption' it is said. But what is the second meditative absorption? Then, friend, this occurred to me - 'Here, with the subsiding of thought and examination, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. This is called the second meditative absorption.' I, friend, with the subsiding of thought and examination, enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by thought assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the second meditative absorption, establish the mind in the second meditative absorption, make the mind unified in the second meditative absorption, concentrate the mind in the second meditative absorption." Then I, friend, on a later occasion, with the subsiding of thought and examination, entered and dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. Indeed, friends, speaking rightly one would say - 'A disciple supported by the Teacher has attained great direct knowledge' - speaking rightly one would say this of me - 'A disciple supported by the Teacher has attained great direct knowledge.'" The second.

3. The Discourse on Questions about the Third meditative absorption

334. 'The third meditative absorption, the third meditative absorption' it is said. But what is the third meditative absorption? Then, friend, this occurred to me - here a monk, 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. This is called the third meditative absorption. I, friend, with the fading away of rapture, dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body. That which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by rapture assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the third meditative absorption, establish the mind in the third meditative absorption, make the mind unified in the third meditative absorption, concentrate the mind in the third meditative absorption." Then I, friend, on a later occasion, with the fading away of rapture, dwelt in equanimity, mindful and clearly comprehending, and experienced happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - I entered and dwelt in the third meditative absorption. Indeed, friends, speaking rightly one would say...etc... has attained great direct knowledge." Third.

4. The Discourse on Questions about the Fourth meditative absorption

335. 'The fourth meditative absorption, the fourth meditative absorption' it is said. But what is the fourth meditative absorption? Then, friend, this occurred to me - 'Here, 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 is called the fourth meditative absorption.' I, friend, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by pleasure assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the fourth meditative absorption, establish the mind in the fourth meditative absorption, make the mind unified in the fourth meditative absorption, concentrate the mind in the fourth meditative absorption." Then I, friend, on a later occasion, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, entered and dwelt in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. Indeed, friends, speaking rightly one would say...etc... has attained great direct knowledge." Fourth.

5. The Discourse on Questions about the Base of the Infinity of Space

336. "The base of the infinity of space, the base of the infinity of space," it is said. But what is the base of the infinity of space? Then, friend, this occurred to me - 'Here, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," a monk enters and dwells in the base of the infinity of space. This is called the base of the infinity of space.' I, friend, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that "space is infinite," enter and dwell in the base of the infinity of space. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by form assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the base of the infinity of space, establish the mind in the base of the infinity of space, make the mind unified in the base of the infinity of space, concentrate the mind in the base of the infinity of space." Then I, friend, on a later occasion, 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," entered and dwelt in the base of the infinity of space. Indeed, friends, speaking rightly one would say...etc... has attained great direct knowledge." Fifth.

6. Questions About the Base of Infinite Consciousness

337. "The base of infinite consciousness, the base of infinite consciousness," it is said. But what is the base of infinite consciousness? Then, friend, this occurred to me - 'Here, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," a monk enters and dwells in the base of infinite consciousness. This is called the base of infinite consciousness.' I, friend, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," enter and dwell in the base of infinite consciousness. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by the base of the infinity of space assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the base of infinite consciousness, establish the mind in the base of infinite consciousness, make the mind unified in the base of infinite consciousness, concentrate the mind in the base of infinite consciousness." Then I, friend, on a later occasion, with the complete transcendence of the base of the infinity of space, aware that "consciousness is infinite," entered and dwelt in the base of infinite consciousness. Indeed, friends, speaking rightly one would say...etc... has attained great direct knowledge." Sixth.

7. Discourse on Questions about the Base of Nothingness

338. "The base of nothingness, the base of nothingness," it is said. But what is the base of nothingness? Then, friend, this occurred to me - 'Here, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," a monk enters and dwells in the base of nothingness. This is called the base of nothingness.' I, friend, with the complete transcendence of the base of infinite consciousness, aware that "there is nothing," enter and dwell in the base of nothingness. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by the base of infinite consciousness assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the base of nothingness, establish the mind in the base of nothingness, make the mind unified in the base of nothingness, concentrate the mind in the base of nothingness." Then I, friend, on a later occasion, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' entered and dwelt in the base of nothingness. Indeed, friends, speaking rightly one would say...etc... has attained great direct knowledge." Seventh.

8. The Discourse on Questions about the Base of Neither-perception-nor-non-perception

339. "The base of neither-perception-nor-non-perception, it is called the base of neither-perception-nor-non-perception." But what is the base of neither-perception-nor-non-perception? Then, friend, this occurred to me - 'Here, with the complete transcendence of the base of nothingness, a monk enters and dwells in the base of neither-perception-nor-non-perception. This is called the base of neither-perception-nor-non-perception.' I, friend, with the complete transcendence of the base of nothingness, enter and dwell in the base of neither-perception-nor-non-perception. While I was dwelling in this dwelling, friend, perceptions and attention accompanied by the base of nothingness assailed me.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the base of neither-perception-nor-non-perception, establish the mind in the base of neither-perception-nor-non-perception, make the mind unified in the base of neither-perception-nor-non-perception, concentrate the mind in the base of neither-perception-nor-non-perception." Then I, friend, on a later occasion, with the complete transcendence of the base of nothingness, entered and dwelt in the base of neither-perception-nor-non-perception. Indeed, friends, speaking rightly one would say...etc... has attained great direct knowledge." The eighth.

9. The Discourse on Questions about the Signless

340. "'Signless concentration of mind, signless concentration of mind,' it is said. What is the signless concentration of mind? Then, friend, this occurred to me - 'Here a monk, by not attending to any signs, enters and dwells in the signless concentration of mind. This is called the signless concentration of mind.' I, friend, by not attending to any signs, enter and dwell in the signless concentration of mind. While I was dwelling in this dwelling, friend, consciousness followed after signs.

"Then, friend, the Blessed One approached me by spiritual power and said this: "Moggallāna, Moggallāna! Brahmin, do not be negligent regarding the signless concentration of mind, establish the mind in the signless concentration of mind, make the mind unified in the signless concentration of mind, concentrate the mind in the signless concentration of mind." Then I, friend, on a later occasion, by not attending to any signs, entered and dwelt in the signless concentration of mind. Indeed, friends, speaking rightly one would say - 'A disciple supported by the Teacher has attained great direct knowledge' - speaking rightly one would say this of me - 'A disciple supported by the Teacher has attained great direct knowledge.'" Ninth.

10. Discourse on Sakka

341. Then the Venerable Mahāmoggallāna - just as a strong person might extend their bent arm or bend their extended arm, even so - disappeared from Jetavana and appeared among the Tāvatiṃsa devas. Then Sakka, lord of deities, together with five hundred deities, approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. To Sakka, lord of deities, who was standing to one side, the Venerable Mahāmoggallāna said this:

"Indeed, lord of deities, going for refuge to the Enlightened One is good. "Lord of deities, it is because of going for refuge to the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Indeed, lord of deities, going for refuge to the Teaching is good. Lord of deities, it is because of going for refuge to the Teaching that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Indeed, lord of deities, going for refuge to the Community is good. Lord of deities, it is because of going for refuge to the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

"Indeed, friend Moggallāna, going for refuge to the Enlightened One is good. "Friend Moggallāna, it is because of going for refuge to the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Indeed, friend Moggallāna, going for refuge to the Teaching is good. Friend Moggallāna, it is because of going for refuge to the Teaching that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Indeed, friend Moggallāna, Community...etc... are reborn in a good destination, in a heavenly world."

Then Sakka, lord of deities, together with six hundred deities...etc... Then Sakka, lord of deities, together with seven hundred deities...etc... Then Sakka, lord of deities, together with eight hundred deities...etc... Then Sakka, lord of deities, together with eighty thousand deities, approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. To Sakka, lord of deities, who was standing to one side, the Venerable Mahāmoggallāna said this:

"Indeed, friend Moggallāna, going for refuge to the Enlightened One is good. "Friend Moggallāna, it is because of going for refuge to the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. Indeed, friend Moggallāna, going for refuge to the Teaching is good...etc... Indeed, friend Moggallāna, going for refuge to the Community is good. Friend Moggallāna, it is because of going for refuge to the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

Then Sakka, lord of deities, together with five hundred deities, approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. To Sakka, lord of deities, who was standing to one side, the Venerable Mahāmoggallāna said this:

"Indeed, lord of deities, being possessed of confirmed confidence in the Enlightened One is good - '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.' Lord of deities, it is because of being possessed of confirmed confidence in the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, lord of deities, being possessed of confirmed confidence in the Teaching is good - 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' Lord of deities, it is because of being possessed of confirmed confidence in the Teaching that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, lord of deities, being possessed of confirmed confidence in the Community is good - 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' Lord of deities, it is because of being possessed of confirmed confidence in the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, friend Moggallāna, being possessed of confirmed confidence in the Enlightened One is good - 'Indeed...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' Friend Moggallāna, it is because of being possessed of confirmed confidence in the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, friend Moggallāna, being possessed of confirmed confidence in the Teaching is good - 'The Teaching is well-expounded by the Blessed One...etc... to be personally experienced by the wise.' Friend Moggallāna, it is because of being possessed of confirmed confidence in the Teaching that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, friend Moggallāna, being possessed of confirmed confidence in the Community is good - 'The Community of the Blessed One's disciples is practising well...etc... an unsurpassed field of merit for the world.' Friend Moggallāna, it is because of being possessed of confirmed confidence in the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, friend Moggallāna, being endowed with virtues dear to the noble ones, unbroken...etc... conducive to concentration. "Friend Moggallāna, it is because of being possessed of virtues dear to the noble ones that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

"Indeed, lord of deities, being possessed of confirmed confidence in the Enlightened One is good - 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' Lord of deities, it is because of being possessed of confirmed confidence in the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, lord of deities, being possessed of confirmed confidence in the Teaching is good - 'The Teaching is well-expounded by the Blessed One...etc... to be personally experienced by the wise.' Lord of deities, it is because of being possessed of confirmed confidence in the Teaching that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, lord of deities, being possessed of confirmed confidence in the Community is good - 'The Community of the Blessed One's disciples is practising well...etc... an unsurpassed field of merit for the world.' Lord of deities, it is because of being possessed of confirmed confidence in the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

"Indeed, lord of deities, being endowed with virtues dear to the noble ones, unbroken...etc... conducive to concentration. Lord of deities, it is because of being possessed of virtues dear to the noble ones that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world."

"Indeed, friend Moggallāna, being possessed of confirmed confidence in the Enlightened One is good - 'Indeed, the Blessed One...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' Friend Moggallāna, it is because of being possessed of confirmed confidence in the Enlightened One that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.

Then Sakka, lord of deities, together with five hundred deities, approached the Venerable Mahāmoggallāna...etc... To Sakka, lord of deities, who was standing to one side, the Venerable Mahāmoggallāna said this:

"Indeed, lord of deities, going for refuge to the Teaching is good. Lord of deities, it is because of going for refuge to the Teaching that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other deities in ten ways - in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects.

"Indeed, lord of deities, going for refuge to the Community is good. Lord of deities, it is because of going for refuge to the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other deities in ten ways - in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects."

"Indeed, friend Moggallāna, going for refuge to the Teaching is good...etc...

"Indeed, friend Moggallāna, going for refuge to the Community is good. Friend Moggallāna, it is because of going for refuge to the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other deities in ten ways - in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects."

Indeed, lord of deities, going for refuge to the Teaching is good...etc...

"Indeed, friend Moggallāna, going for refuge to the Enlightened One is good...etc... Indeed, friend Moggallāna, going for refuge to the Teaching is good...etc... Indeed, friend Moggallāna, going for refuge to the Community is good. Friend Moggallāna, it is because of going for refuge to the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other deities in ten ways - in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects."

"Indeed, lord of deities, being possessed of confirmed confidence in the Community is good - 'The Community of the Blessed One's disciples is practising well...etc... for the world.' Lord of deities, it is because of being possessed of confirmed confidence in the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world...etc...

"Indeed, friend Moggallāna, being possessed of confirmed confidence in the Community is good - 'The Community of the Blessed One's disciples is practising well...etc... for the world.' Friend Moggallāna, it is because of being possessed of confirmed confidence in the Community that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world...etc...

"Indeed, friend Moggallāna, being endowed with virtues dear to the noble ones, unbroken...etc... conducive to concentration. Friend Moggallāna, it is because of being possessed of virtues dear to the noble ones that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other deities in ten ways - in divine life span...etc... and divine tactile objects."

"Indeed, lord of deities, being endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, liberating, praised by the wise, untarnished, conducive to concentration is good. Lord of deities, it is because of being possessed of virtues dear to the noble ones that some beings here, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other deities in ten ways - in divine life span, divine beauty, divine happiness, divine fame, divine authority, divine forms, divine sounds, divine odours, divine tastes, and divine tactile objects."

11. The Discourse on Candana

342. Then the young deity Candana...etc...

Then the young deity Suyāma...etc...

Then the young deity Santusita...etc...

Then the young deity Sunimmita...etc...

Then the young deity Vasavatti...etc...

. Eleventh.

The Connected Discourses with Moggallāna are concluded.

Here is its summary -

With thought and without thought, with happiness and equanimity;

Space and consciousness, nothingness with neither perception;

And the signless and Sakka, and Candana as the eleventh.

7. Connected Discourses with Citta

1. The Discourse on the Fetter

343. On one occasion many elder monks were dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then, when several elder monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "Are these things - 'fetter' or 'things that can be fettered' - different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?" Thereupon some elder monks answered thus: "Friend, these things - 'fetter' or 'things that can be fettered' - are different in meaning and different in phrasing." Some elder monks answered thus: "Friend, these things - 'fetter' or 'things that can be fettered' - are one in meaning and different only in phrasing."

Now on that occasion the householder Citta had arrived at Migapathaka on some business. The householder Citta heard that when several elder monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: "Are these things - 'fetter' or 'things that can be fettered' - different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?" Thereupon some elder monks answered thus: "Friend, these things - 'fetter' or 'things that can be fettered' - are different in meaning and different in phrasing." Some elder monks answered thus: "Friend, these things - 'fetter' or 'things that can be fettered' - are one in meaning and different only in phrasing." Then the householder Citta approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the elder monks: "I have heard this, Venerable Sir, that when several elder monks had returned from their almsround after their meal and were seated together in the assembly hall, this discussion arose: 'Are these things - "fetter" or "things that can be fettered" - different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?' Some elder monks answered thus: "Friend, these things - 'fetter' or 'things that can be fettered' - are different in meaning and different in phrasing." Some elder monks answered thus: 'Friend, these things - "fetter" or "things that can be fettered" - are one in meaning and different only in phrasing.'" "Yes, householder."

"Venerable Sir, these things - 'fetter' or 'things that can be fettered' - are different in meaning and different in phrasing. "Then, Venerable Sir, I shall make a simile for you. Here some wise people understand the meaning of what is said through a simile. Just as, Venerable Sir, if a black ox and a white ox were bound together by a single rope or tether. If someone were to say: 'The black ox is the fetter of the white ox, the white ox is the fetter of the black ox', would they be speaking rightly?" "Indeed not, householder! Householder, the black ox is not the fetter of the white ox, nor is the white ox the fetter of the black ox; the rope or tether by which they are bound together, that is the fetter therein." "Even so, Venerable Sir, the eye is not the fetter of forms, nor are forms the fetter of the eye; and the desire and lust that arises dependent on both of them, that is the fetter therein. Not the ear of sounds... not the nose of odours... not the tongue of tastes... the body is not the fetter of tactile objects, nor are tactile objects the fetter of the body; and the desire and lust that arises dependent on both of them, that is the fetter therein. The mind is not the fetter of mind-objects, nor are mind-objects the fetter of the mind; and the desire and lust that arises dependent on both of them, that is the fetter therein." "It is a gain for you, householder, it is well-gained for you, householder, that your eye of wisdom penetrates the profound word of the Buddha." First.

2. First Isidatta Discourse

344. On one occasion many elder monks were dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then the householder Citta approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the elder monks: "May the elders accept my invitation for tomorrow's meal." The elder monks accepted by remaining silent. Then the householder Citta, having understood the elder monks' acceptance, rose from his seat, paid homage to the elder monks, circumambulated them, and departed. Then the elder monks, when that night had passed, having dressed in the morning and taking their bowls and robes, went to the residence of the householder Citta; having approached, they sat down on the prepared seats.

Then the householder Citta approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the Venerable Elder - "'Diversity of elements, diversity of elements,' Venerable Elder, it is said. To what extent, Venerable Sir, has the diversity of elements been spoken of by the Blessed One?" When this was said, the Venerable Elder remained silent. For the second time, the householder Citta said this to the Venerable Elder - "'Diversity of elements, diversity of elements,' Venerable Elder, it is said. To what extent, Venerable Sir, has the diversity of elements been spoken of by the Blessed One?" For the second time, the Venerable Elder remained silent. For the third time, the householder Citta said this to the Venerable Elder - "'Diversity of elements, diversity of elements,' Venerable Elder, it is said. To what extent, Venerable Sir, has the diversity of elements been spoken of by the Blessed One?" For the third time, the Venerable Elder remained silent.

Now on that occasion the Venerable Isidatta was the most junior in that Community of monks. Then the Venerable Isidatta said this to the Venerable Elder: "Venerable Elder, may I answer this question of the householder Citta?" "Answer this question of the householder Citta, friend Isidatta." "Householder, you ask thus: 'Diversity of elements, diversity of elements,' Venerable Elder, it is said. To what extent, Venerable Sir, has the diversity of elements been spoken of by the Blessed One?" "Yes, Venerable Sir." "This diversity of elements, householder, has been spoken of by the Blessed One: the eye element, the form element, the eye-consciousness element...etc... the mind element, the mental-phenomena element, the mind-consciousness element. To this extent, householder, has the diversity of elements been spoken of by the Blessed One."

Then the householder Citta, having delighted in and rejoiced in the Venerable Isidatta's words, served and satisfied the elder monks with his own hands with excellent food, both hard and soft. Then the elder monks, having finished their meal and removed their hands from their bowls, rose from their seats and departed. Then the Venerable Elder said this to the Venerable Isidatta: "It is good, friend Isidatta, that this question occurred to you, this question did not occur to me. Therefore, friend Isidatta, whenever such a question comes up again, may you explain it just like this." The second.

3. The Second Discourse about Isidatta

345. On one occasion many elder monks were dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then the householder Citta approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the elder monks: "May the elders accept my invitation for tomorrow's meal." The elder monks accepted by remaining silent. Then the householder Citta, having understood the elder monks' acceptance, rose from his seat, paid homage to the elder monks, circumambulated them, and departed. Then the elder monks, when that night had passed, having dressed in the morning and taking their bowls and robes, went to the residence of the householder Citta; having approached, they sat down on the prepared seats.

Then the householder Citta approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the Venerable Elder - "Venerable Elder Sir, these various views that arise in the world - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'. And these sixty-two views that are spoken of in the Brahmajāla; Venerable Sir, when what exists do these views exist, when what does not exist do they not exist?"

When this was said, the Venerable Elder remained silent. For the second time, the householder Citta...etc... For the third time, the householder Citta said this to the Venerable Elder - "Venerable Elder Sir, these various views that arise in the world - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'. And these sixty-two views that are spoken of in the Brahmajāla; Venerable Sir, when what exists do these views exist, when what does not exist do they not exist?" For the third time, the Venerable Elder remained silent.

Now on that occasion the Venerable Isidatta was the most junior in that Community of monks. Then the Venerable Isidatta said this to the Venerable Elder: "Venerable Elder, may I answer this question of the householder Citta?" "Answer this question of the householder Citta, friend Isidatta." "Householder, you ask thus: 'Venerable Elder Sir, these various views that arise in the world - 'The world is eternal' or...etc...; Venerable Sir, when what exists do these views exist, when what does not exist do they not exist?'" "Yes, Venerable Sir." "Householder, these various views that arise in the world - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'. And these sixty-two views that are spoken of in the Brahmajāla; householder, when there is identity view these views exist, when there is no identity view these views do not exist."

"But how, Venerable Sir, does identity view come to be?" "Here, householder, 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...etc... perception... formations... regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, householder, is how identity view comes to be."

"But how, Venerable Sir, does identity view not come to be?" "Here, householder, 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, householder, is how identity view does not come to be."

"Where, Venerable Sir, does the Venerable Isidatta come from?" "I come from Avanti, householder." "Is there, Venerable Sir, a clansman named Isidatta from Avanti who went forth, who is our unseen friend? Has the Venerable Sir seen him?" "Has he been seen by you, Venerable Sir?" "Yes, householder." "Where, Venerable Sir, is that Venerable One dwelling at present?" When this was said, the Venerable Isidatta remained silent. "Is this our Venerable Sir Isidatta?" "Yes, householder." "May the Venerable Isidatta be content in Macchikāsaṇḍa. The Ambāṭaka Grove is delightful. I will provide the Venerable Isidatta with robes, almsfood, lodging, and medicinal requisites." "Well said, householder."

Then the householder Citta, having delighted in and rejoiced in the Venerable Isidatta's words, served and satisfied the elder monks with his own hands with excellent food, both hard and soft. Then the elder monks, having finished their meal and removed their hands from their bowls, rose from their seats and departed. Then the Venerable Elder said this to the Venerable Isidatta: "It is good, friend Isidatta, that this question occurred to you. This question did not occur to me. Therefore, friend Isidatta, whenever such a question comes up again, may you explain it just like this." Then the Venerable Isidatta, having arranged his lodging and taking his bowl and robe, departed from Macchikāsaṇḍa. When he departed from Macchikāsaṇḍa, he was gone for good and never returned. Third.

4. The Discourse on Mahaka's Wonder

346. On one occasion many elder monks were dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then the householder Citta approached the elder monks; having approached, he paid homage to the elder monks and sat down to one side. Seated to one side, the householder Citta said this to the elder monks: "May the elders accept my invitation for tomorrow's meal at the cattle shed." The elder monks accepted by remaining silent. Then the householder Citta, having understood the elder monks' acceptance, rose from his seat, paid homage to the elder monks, circumambulated them, and departed. Then the elder monks, when that night had passed, having dressed in the morning and taking their bowls and robes, went to the householder Citta's cattle shed; having approached, they sat down on the prepared seats.

Then the householder Citta served and satisfied the elder monks with his own hands with excellent milk-rice with ghee. Then the elder monks, having finished their meal and removed their hands from their bowls, rose from their seats and departed. Then the householder Citta, having said "Give away what is left," followed behind the elder monks. Now on that occasion it was hot and sweltering; and those elder monks went with their bodies seemingly tottering, as is natural for those who have just eaten a meal.

Now on that occasion the Venerable Mahaka was the most junior in that Community of monks. Then the Venerable Mahaka said this to the Venerable Elder - "It would be good, Venerable Elder Sir, if a cool breeze were to blow, if there were a gathering of clouds, and if rain were to fall drop by drop."

"It would be good, friend Mahaka, if a cool breeze were to blow, if there were a gathering of clouds, and if rain were to fall drop by drop." Then the Venerable Mahaka performed such a feat of supernormal power that a cool breeze blew, there was a gathering of clouds, and rain fell drop by drop. Then this occurred to the householder Citta: "This monk who is the most junior in this Community of monks has such supernormal power." Then the Venerable Mahaka, having reached the monastery, said this to the Venerable Elder: "Is this enough, Venerable Elder Sir?" "This is enough, friend Mahaka! Enough has been done, friend Mahaka! Enough has been offered, friend Mahaka!" Then the elder monks went to their respective dwellings. The Venerable Mahaka too went to his own dwelling.

Then the householder Citta approached the Venerable Mahaka; having approached, he paid homage to the Venerable Mahaka and sat down to one side. Seated to one side, the householder Citta said this to the Venerable Mahaka - "It would be good, Venerable Sir, if the Venerable Mahaka would show me a wonder of superhuman states." "Then, householder, spread your upper robe on the veranda and put down a bundle of grass." "Yes, Venerable Sir," the householder Citta replied to the Venerable Mahaka and, having spread his upper robe on the veranda, put down a bundle of grass. Then the Venerable Mahaka entered the dwelling and, having bolted the door, performed such a feat of supernormal power that flames came out through the keyhole and through the gaps in the door, burning the grass but not burning the upper robe. Then the householder Citta, having shaken out his upper robe, stood to one side, stirred and with hair standing on end. Then the Venerable Mahaka came out of the dwelling and said this to the householder Citta - "Is this enough, householder?"

"This is enough, Venerable Mahaka! Has enough been done, Venerable Sir Mahaka! Enough has been honoured, Venerable Sir Mahaka! May the Venerable Sir Mahaka be content in Macchikāsaṇḍa. The Ambāṭaka Grove is delightful. I will provide the Venerable Mahaka with robes, almsfood, lodging, and medicinal requisites." "Well said, householder." Then the Venerable Mahaka, having arranged his lodging and taking his bowl and robe, departed from Macchikāsaṇḍa. When he departed from Macchikāsaṇḍa, he was gone for good; he never returned. Fourth.

5. The First Discourse on Kāmabhū

347. On one occasion the Venerable Kāmabhū was dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then the householder Citta approached the Venerable Kāmabhū; having approached, he paid homage to the Venerable Kāmabhū and sat down to one side. When the householder Citta was seated to one side, the Venerable Kāmabhū said this to him -

"This has been said, householder -

"The chariot rolls on, spokeless, with white canopy, one-wheeled;

See him coming, free from trouble, with stream cut off, without bondage."

"How, householder, should the meaning of what was stated in brief be understood in detail?" "What, Venerable Sir, was this stated by the Blessed One?" "Yes, householder." "Then, Venerable Sir, wait a moment while I examine its meaning." Then the householder Citta, having remained silent for a moment, said this to the Venerable Kāmabhū -

"'Faultless', Venerable Sir, this is a designation for virtuous behaviour. "'White canopy', Venerable Sir, this is a designation for liberation. "'One-wheeled', Venerable Sir, this is a designation for mindfulness. "'Rolls on', Venerable Sir, this is a designation for going forward and backward. "'Chariot', Venerable Sir, this is a designation for this body composed of the four great elements, originating from mother and father, built up from rice and gruel, subject to impermanence, to being rubbed and pressed, to breaking up and dispersal. Venerable Sir, lust is trouble, hatred is trouble, delusion is trouble. In a monk with taints destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore a monk with taints destroyed is called 'trouble-free'. "'Coming', Venerable Sir, this is a designation for an arahant. "'Stream', Venerable Sir, this is a designation for craving. In a monk with taints destroyed, that is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. Therefore a monk with taints destroyed is called 'one with stream cut off'. Venerable Sir, lust is bondage, hatred is bondage, delusion is bondage. In a monk with taints destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Therefore a monk with taints destroyed is called 'without bondage'. So, Venerable Sir, when this was said by the Blessed One -

"The chariot rolls on, spokeless, with white canopy, one-wheeled;

"See him coming, free from trouble, with stream cut off, without bondage."

"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus." "It is a gain for you, householder, it is well-gained for you, householder! That your eye of wisdom penetrates the profound word of the Buddha." Fifth.

6. The Second Discourse on Kāmabhū

348. On one occasion the Venerable Kāmabhū was dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then the householder Citta approached the Venerable Kāmabhū; having approached, he sat down to one side. Seated to one side, the householder Citta said this to the Venerable Kāmabhū - "Venerable Sir, how many formations are there?" "There are three formations, householder - bodily formation, verbal formation, mental formation." "Good, Venerable Sir," the householder Citta, having delighted in and approved of the Venerable Kāmabhū's words, asked him a further question - "But what, Venerable Sir, is bodily formation, what is verbal formation, what is mental formation?" "Householder, in-breathing and out-breathing are bodily formation, thought and examination are verbal formation, and perception and feeling are mental formation."

"Good, Venerable Sir," the householder Citta...etc... asked a further question - "But why, Venerable Sir, are in-breathing and out-breathing bodily formation, why are thought and examination verbal formation, and why are perception and feeling mental formation?" "Householder, in-breathing and out-breathing are bodily. These mind-objects are bound up with the body, therefore in-breathing and out-breathing are bodily formation. Householder, first one thinks and examines, and afterwards breaks into speech, therefore thought and examination are verbal formation. Perception and feeling are mental. These mind-objects are bound up with the mind, therefore perception and feeling are mental formation."

Good...etc... asked a further question - "But how, Venerable Sir, does the attainment of the cessation of perception and feeling come about?" "Householder, when a monk is entering the cessation of perception and feeling, it does not occur to him - 'I will enter the cessation of perception and feeling' or 'I am entering the cessation of perception and feeling' or 'I have entered the cessation of perception and feeling'. Rather, his mind has previously been developed in such a way that it leads him to that state."

Good...etc... asked a further question - "Venerable Sir, for a monk entering the cessation of perception and feeling, which states cease first - whether it be bodily formation, or verbal formation, or mental formation?" "Householder, when a monk is entering the cessation of perception and feeling, first verbal formation ceases, then bodily formation, then mental formation."

Good...etc... asked a further question - "Venerable Sir, between one who is dead and passed away, and a monk who has attained the cessation of perception and feeling, what is their difference?" "Householder, in one who is dead and passed away, the bodily formation has ceased and become tranquillized, the verbal formation has ceased and become tranquillized, the mental formation has ceased and become tranquillized, the life-span is exhausted, the heat has subsided, and the faculties are destroyed. And householder, in a monk who has attained the cessation of perception and feeling, the bodily formation has ceased and become tranquillized, the verbal formation has ceased and become tranquillized, the mental formation has ceased and become tranquillized, the life-span is not exhausted, the heat has not subsided, and the faculties are serene. Householder, between one who is dead and passed away, and a monk who has attained the cessation of perception and feeling, this is their difference."

Good...etc... asked a further question - "But how, Venerable Sir, does emergence from the attainment of the cessation of perception and feeling come about?" "Householder, when a monk is emerging from the attainment of the cessation of perception and feeling, it does not occur to him - 'I will emerge from the attainment of the cessation of perception and feeling' or 'I am emerging from the attainment of the cessation of perception and feeling' or 'I have emerged from the attainment of the cessation of perception and feeling'. Rather, his mind has previously been developed in such a way that it leads him to that state."

"Good, Venerable Sir...etc... asked a further question - "Venerable Sir, for a monk emerging from the attainment of the cessation of perception and feeling, which states arise first - whether it be bodily formation, or verbal formation, or mental formation?" "Householder, when a monk is emerging from the attainment of the cessation of perception and feeling, first mental formation arises, then bodily formation, then verbal formation."

Good...etc... asked a further question - "But Venerable Sir, how many kinds of contact touch a monk who has emerged from the attainment of the cessation of perception and feeling?" "Householder, when a monk has emerged from the attainment of the cessation of perception and feeling, three kinds of contact touch him - contact with emptiness, signless contact, and undirected contact."

Good...etc... asked a further question - "But Venerable Sir, when a monk has emerged from the attainment of the cessation of perception and feeling, towards what does his mind slant, slope, and incline?" "Householder, when a monk has emerged from the attainment of the cessation of perception and feeling, his mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion."

"Good, Venerable Sir," the householder Citta, having delighted in and approved of the Venerable Kāmabhū's words, asked him a further question - "But Venerable Sir, how many things are very helpful for the attainment of the cessation of perception and feeling?" "Surely, householder, you ask what should be asked first. However, I shall answer you. Two things, householder, are very helpful for the attainment of the cessation of perception and feeling - serenity and insight." Sixth.

7. Discourse to Godatta

349. On one occasion the Venerable Godatta was dwelling at Macchikāsaṇḍa in the Ambāṭaka Grove. Then the householder Citta approached the Venerable Godatta; having approached, he paid homage to the Venerable Godatta and sat down to one side. When the householder Citta was seated to one side, the Venerable Godatta said this to him - "Householder, are these things - the measureless liberation of mind, the liberation of mind through nothingness, the liberation of mind through voidness, and the signless liberation of mind - different in meaning and different in phrasing, or are they one in meaning and different only in phrasing?" "Venerable Sir, there is a method by which these things are different in meaning and different in phrasing. And there is, Venerable Sir, a method by which these things are one in meaning and different only in phrasing."

"And what, Venerable Sir, is the method by which these things are different in meaning and different in phrasing? Here, Venerable Sir, a monk dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. With a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. This, Venerable Sir, is called the measureless liberation of mind.

"And what, Venerable Sir, is the liberation of mind through nothingness? Here, Venerable Sir, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' a monk enters and dwells in the base of nothingness. This, Venerable Sir, is called the liberation of mind through nothingness.

And what, Venerable Sir, is the liberation of mind through emptiness? Here, Venerable Sir, a monk 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'. This, Venerable Sir, is called the liberation of mind through emptiness.

And what, Venerable Sir, is the signless liberation of mind? Here, Venerable Sir, a monk by not attending to any signs enters and dwells in the signless concentration of mind. This, Venerable Sir, is called the signless liberation of mind. This, Venerable Sir, is the method by which these things are different in meaning and different in phrasing.

And what, Venerable Sir, is the method by which these things are one in meaning and different only in phrasing? Venerable Sir, lust is a maker of measurement, hatred is a maker of measurement, delusion is a maker of measurement. In a monk with taints destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Venerable Sir, of all the measureless liberations of mind, the unshakable liberation of mind is declared the foremost. That unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. Venerable Sir, lust is an impediment, hatred is an impediment, delusion is an impediment. In a monk with taints destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Venerable Sir, of all the liberations of mind through nothingness, the unshakable liberation of mind is declared the foremost. That unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. Venerable Sir, lust is a maker of signs, hatred is a maker of signs, delusion is a maker of signs. In a monk with taints destroyed, these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no longer subject to future arising. Venerable Sir, of all the signless liberations of mind, the unshakable liberation of mind is declared the foremost. That unshakable liberation of mind is empty of lust, empty of hatred, empty of delusion. This, Venerable Sir, is the method by which these things are one in meaning and different only in phrasing." "It is a gain for you, householder, it is well-gained for you, householder! That your eye of wisdom penetrates the profound word of the Buddha." Seventh.

8. Discourse on Nigaṇṭha Nāṭaputta

350. Now on that occasion Nigaṇṭha Nāṭaputta had arrived at Macchikāsaṇḍa together with a large assembly of Jains. The householder Citta heard: "Nigaṇṭha Nāṭaputta has arrived at Macchikāsaṇḍa together with a large assembly of Jains." Then the householder Citta, together with several male lay followers, approached Nigaṇṭha Nāṭaputta; having approached, he exchanged greetings with Nigaṇṭha Nāṭaputta. After exchanging courteous and cordial greetings, he sat down to one side. When the householder Citta was seated to one side, Nigaṇṭha Nāṭaputta said this to him - "Do you believe, householder, in the ascetic Gotama's claim that 'There is concentration without thought and examination, there is cessation of thought and examination'?"

"In this matter, Venerable Sir, I do not go by faith in the Blessed One. "There is concentration without thought and examination, there is cessation of thought and examination." When this was said, Nigaṇṭha Nāṭaputta looked up and said this: "Let the venerable ones see how straightforward this householder Citta is, how honest this householder Citta is, how free from deceit this householder Citta is! One who thinks that thought and examination can be stopped might as well think he could catch the wind in a net, or might as well think he could stop the flow of the Ganges with his fist."

"What do you think, Venerable Sir, which is more sublime - "knowledge or faith?" "Than faith, householder, knowledge is indeed more sublime." "Venerable Sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Venerable Sir, whenever I wish, with the subsiding of thought and examination... etc... I enter and dwell in the second meditative absorption. Venerable Sir, whenever I wish, with the fading away of rapture... etc... I enter and dwell in the third meditative absorption. Venerable Sir, whenever I wish, with the abandoning of pleasure... etc... I enter and dwell in the fourth meditative absorption. Venerable Sir, knowing and seeing thus, why should I go out of faith to any other ascetic or brahmin? "There is concentration without thought and examination, there is cessation of thought and examination."

When this was said, Nigaṇṭha Nāṭaputta looked at his own assembly and said this: "Let the venerable ones see how dishonest this householder Citta is, how deceitful this householder Citta is, how full of deceit this householder Citta is."

"Just now, Venerable Sir, you have said - "We understand thus: 'Let the venerable ones see how straightforward this householder Citta is, how honest this householder Citta is, how free from deceit this householder Citta is.'" And just now, Venerable Sir, you have said - "We understand thus: 'Let the venerable ones see how dishonest this householder Citta is, how deceitful this householder Citta is, how full of deceit this householder Citta is.'" If, Venerable Sir, the former is true, the latter is false. But if, Venerable Sir, the former is false, the latter is true. These ten questions, Venerable Sir, come together with their related principles. When you understand their meaning, then you can respond to me together with the Nigaṇṭha assembly. One question, one synopsis, one explanation. Two questions, two synopses, two explanations. Three questions, three synopses, three explanations. Four questions, four synopses, four explanations. Five questions, five synopses, five explanations. Six questions, six synopses, six explanations. Seven questions, seven synopses, seven explanations. Eight questions, eight synopses, eight explanations. Nine questions, nine synopses, nine explanations. Ten questions, ten synopses, ten explanations. Then the householder Citta, having asked Nigaṇṭha Nāṭaputta these ten questions with their related principles, rose from his seat and departed. The eighth.

9. Discourse on the Naked Ascetic Kassapa

351. Now on that occasion the naked ascetic Kassapa had arrived at Macchikāsaṇḍa, an old friend of the householder Citta from his lay life. The householder Citta heard: "The naked ascetic Kassapa has arrived at Macchikāsaṇḍa, our old friend from lay life." Then the householder Citta approached the naked ascetic Kassapa; having approached, he exchanged greetings with the naked ascetic Kassapa. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the householder Citta said this to the naked ascetic Kassapa - "How long have you been ordained, Venerable Kassapa?" "About thirty years, householder, since I was ordained." "But in these thirty years, Venerable Sir, is there any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "In these thirty years since I was ordained, householder, there is no superhuman state, no distinction in knowledge and vision worthy of the noble ones, no pleasant dwelling that I have achieved, apart from nakedness, shaven head, and dusting off the sitting cloth." When this was said, the householder Citta said this to the naked ascetic Kassapa - "It is wonderful indeed! It is marvellous indeed! How well proclaimed is the Teaching, since indeed in about thirty years no superhuman state, no distinction in knowledge and vision worthy of the noble ones, no pleasant dwelling was achieved, apart from nakedness, shaven head, and dusting off the sitting cloth!"

"But how long, householder, have you been a lay follower?" "But I too, Venerable Sir, have been a lay follower for about thirty years." "But in these thirty years, householder, is there any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling that you have achieved?" "It could be even for a householder, Venerable Sir. For whenever I wish, Venerable Sir, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. For whenever I wish, Venerable Sir, with the subsiding of thought and examination... etc... I enter and dwell in the second meditative absorption. For whenever I wish, Venerable Sir, with the fading away of rapture... etc... I enter and dwell in the third meditative absorption. For whenever I wish, Venerable Sir, with the abandoning of pleasure... etc... I enter and dwell in the fourth meditative absorption. If, Venerable Sir, I should die before the Blessed One, it would not be surprising if the Blessed One would declare of me: 'There is no fetter by which the householder Citta, bound by that fetter, would come back to this world.'" When this was said, the naked ascetic Kassapa said this to the householder Citta - "It is wonderful indeed! It is marvellous indeed! How well proclaimed is the Teaching, since indeed a householder wearing white clothes will achieve such a superhuman state, a distinction in knowledge and vision worthy of the noble ones, a pleasant dwelling. May I receive the going forth in this Teaching and discipline, may I receive the higher ordination."

Then the householder Citta took the naked ascetic Kassapa and approached the elder monks; having approached, he said this to the elder monks - "Venerable Sir, this naked ascetic Kassapa is our former companion when we were householders. Let the elders give him the going forth and the higher ordination. I will provide him with robes, almsfood, lodging, and medicinal requisites." 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, before long - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed final goal of the holy life, he entered and dwelt in, having realized it for himself through direct knowledge in this very life. He understood: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' And the Venerable Kassapa became one of the Arahants. Ninth.

10. Discourse on Seeing the Sick

352. Now on that occasion the householder Citta was afflicted, suffering, gravely ill. Then several deities - deities of parks, deities of forests, deities of trees, deities dwelling in herbs, grass, and forest monarchs - having assembled and met together said this to the householder Citta: "Make a wish, householder, that in the future course you may be a wheel-turning monarch!"

When this was said, the householder Citta said this to those deities of parks, deities of forests, deities of trees, deities dwelling in herbs, grass, and forest monarchs: "That too is impermanent, that too is unstable, that too must be left behind and departed from." When this was said, the householder Citta's friends, companions, relatives, and family said this to the householder Citta - "Establish mindfulness, young master, do not babble!" "Why do you say to me - 'Establish mindfulness, young master, do not babble!'? "For you speak thus, young master - 'That too is impermanent, that too is unstable, that too must be left behind and departed from.'" "Because the deities of parks, deities of forests, deities of trees, deities dwelling in herbs, grass, and forest monarchs said this to me - 'Make a wish, householder, that in the future course you may be a wheel-turning monarch.' I say to them thus - 'That too is impermanent...etc... that too must be left behind and departed from.'" "But what purpose did those deities of parks, deities of forests, deities of trees, deities dwelling in herbs, grass, and forest monarchs see when they said - 'Make a wish, householder, that in the future course you may be a wheel-turning monarch'?" "It occurs to those deities of parks, deities of forests, deities of trees, deities dwelling in herbs, grass, and forest monarchs: 'This householder Citta is virtuous, of good qualities. If he makes a wish: "May I in the future course be a wheel-turning monarch," this wish of his will succeed because he is virtuous; when the mind-wish is pure, the righteous one sees the righteous fruit.' Seeing this purpose, those deities of parks, deities of forests, deities of trees, deities dwelling in herbs, grass, and forest monarchs said this - 'Make a wish, householder, that in the future course you may be a wheel-turning monarch.' I say to them thus - 'That too is impermanent, that too is unstable, that too must be left behind and departed from.'"

"Then, young master, exhort us too!" Therefore, you should train thus: 'We shall be possessed of confirmed confidence in the Buddha: 'Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of deities and humans, the Enlightened One, the Blessed One.' We shall be possessed of confirmed confidence in the Teaching: 'The Teaching is well-expounded by the Blessed One, directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise.' We shall be possessed of confirmed confidence in the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising directly, the Community of the Blessed One's disciples is practising methodically, the Community of the Blessed One's disciples is practising properly, that is, the four pairs of persons, the eight individual persons, this Community of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' Whatever gift there may be in the family, all that shall be shared with the virtuous ones of good qualities.' This is how you should train." Then the householder Citta, having encouraged his friends, companions, relatives and kinsmen in the Buddha, the Teaching, the Community and in generosity, died. Tenth.

Connected Discourses with Citta is finished.

Here is its summary -

Fetter and two Isidattas, Mahaka and also one about sensual existence;

And Godatta and the Jain, with the naked ascetic and visiting the sick.

8. Connected Discourses to Headmen

1. Discourse on the Violent One

353. At Sāvatthī. Then the headman Caṇḍa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Caṇḍa said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why someone here is reckoned as fierce, just fierce? And what, Venerable Sir, is the reason, what is the condition why someone here is reckoned as gentle, just gentle?" "Here, headman, in someone lust is not abandoned. Because lust is not abandoned, others provoke him, and being provoked by others, he shows anger. He is reckoned as fierce, just fierce. Hatred is not abandoned. Because hatred is not abandoned, others provoke him, and being provoked by others, he shows anger. He is reckoned as fierce, just fierce. Delusion is not abandoned. Because delusion is not abandoned, others provoke him, and being provoked by others, he shows anger. He is reckoned as fierce, just fierce. This, headman, is the reason, this is the condition why someone here is reckoned as fierce, just fierce."

"Here, headman, in someone lust is abandoned. Because lust is abandoned, others do not provoke him, and being provoked by others, he does not show anger. He is reckoned only as gentle. Hatred is abandoned. Because hatred is abandoned, others do not provoke him, and being provoked by others, he does not show anger. He is reckoned only as gentle. Delusion is abandoned. Because delusion is abandoned, others do not provoke him, and being provoked by others, he does not show anger. He is reckoned only as gentle. This, headman, is the reason, this is the condition why someone here is reckoned as gentle, just gentle."

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

2. Tālapuṭa Sutta

354. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Then Tālapuṭa the headman of actors approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Tālapuṭa the headman of actors said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among actors who said: 'When an actor entertains and amuses people with truth and falsehood in the midst of a stage or arena, with the breaking up of the body, after death, he is reborn in the company of the laughing deities.' What does the Blessed One say about this?" "Enough, headman, let that question be. Do not ask me that." For the second time, Tālapuṭa the headman of actors said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among actors who said: 'When an actor entertains and amuses people with truth and falsehood in the midst of a stage or arena, with the breaking up of the body, after death, he is reborn in the company of the laughing deities.' What does the Blessed One say about this?" "Enough, headman, let that question be. Do not ask me that." For the third time, Tālapuṭa the headman of actors said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among actors who said: 'When an actor entertains and amuses people with truth and falsehood in the midst of a stage or arena, with the breaking up of the body, after death, he is reborn in the company of the laughing deities.' What does the Blessed One say about this?"

"Surely, headman, I do not obtain from you - "Enough, headman, let that question be, do not ask me that." However, I shall answer you. Previously, headman, beings were not free from lust, bound by the bond of lust. For them, an actor in the midst of a stage or arena presents things that are enticing, all the more so. Previously, headman, beings were not free from hatred, bound by the bond of hatred. For them, an actor in the midst of a stage or arena presents things that are hate-provoking, all the more so. Previously, headman, beings were not free from delusion, bound by the bond of delusion. For them, an actor in the midst of a stage or arena presents things that are delusion-causing, all the more so. Being intoxicated and heedless himself, having intoxicated and made others heedless, with the breaking up of the body, after death, he is reborn in the hell called Laughter. But if he has such a view: 'When an actor entertains and amuses people with truth and falsehood in the midst of a stage or arena, with the breaking up of the body, after death, he is reborn in the company of the laughing deities', that is his wrong view. For a person of wrong view, headman, I declare one of two destinations - either hell or the animal realm."

When this was said, Tālapuṭa the actor headman wept and shed tears. "This is what I do not obtain from you, headman - "Enough, headman, let that question be; do not ask me that." "I do not weep, Venerable Sir, because the Blessed One says this to me; rather, Venerable Sir, I have been cheated, deceived, defrauded for a long time by former teachers and teachers' teachers who were actors - 'When an actor entertains and amuses people with truth and falsehood in the midst of a stage or arena, with the breaking up of the body, after death, he is reborn in the company of the laughing deities.'" "Excellent, Venerable Sir, excellent, Venerable Sir! Just as, Venerable Sir, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up a lamp in the darkness - 'Those with eyes will see forms'; even so, the Blessed One has made the Teaching clear in many ways. I, Venerable Sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I receive the going forth under the Blessed One, may I receive the higher ordination." Tālapuṭa the headman of actors received the going forth and the higher ordination under the Blessed One. Not long after his full ordination, the Venerable Tālapuṭa...etc... became one of the Arahants. The second.

3. The Discourse on the Warrior

355. Then the headman Yodhājīva approached the Blessed One; having approached... etc... Seated to one side, the headman Yodhājīva said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among warriors who said: 'When a warrior strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle.' What does the Blessed One say about this?" "Enough, headman, let that question be; do not ask me that." For the second time...etc... For the third time, the headman Yodhājīva said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among warriors who said: 'When a warrior strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle.' What does the Blessed One say about this?"

"Surely, headman, I do not obtain from you - "Enough, headman, let that question be; do not ask me that." However, I shall answer you. When a warrior, headman, strives and struggles in battle, his mind has previously been seized, wrongly done, wrongly directed - 'Let these beings be killed, bound, destroyed, annihilated, or let them not exist.' While he is striving and struggling, others kill and finish him off; with the breaking up of the body, after death, he is reborn in the hell called Defeat. But if he has such a view: 'When a warrior strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle', that is his wrong view. For a person of wrong view, headman, I declare one of two destinations - either hell or the animal realm."

When this was said, the warrior headman wept and shed tears. "This is what I do not obtain from you, headman - "Enough, headman, let that question be; do not ask me that." "I do not weep, Venerable Sir, because the Blessed One says this to me; rather, Venerable Sir, I have been cheated, deceived, defrauded for a long time by former teachers and teachers' teachers who were warriors - 'When a warrior strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle.'" "Excellent, Venerable Sir...etc... from this day forward for life who has gone for refuge." Third.

4. The Discourse on the Elephant Rider

356. Then the headman of elephant riders approached the Blessed One; having approached... etc... from this day forward for life who has gone for refuge." Fourth.

5. The Discourse on Horse Trainers

357. Then the headman of horse riders approached the Blessed One; having approached, he sat down to one side. Seated to one side, the headman of horse riders said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among horse riders who said: 'When a horse rider strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle.' What does the Blessed One say about this?" "Enough, headman, let that question be; do not ask me that." For the second time...etc... For the third time, the headman of horse riders said this to the Blessed One - "I have heard this, Venerable Sir, from ancient teachers and teachers' teachers among horse riders who said: 'When a horse rider strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle.' What does the Blessed One say about this?"

"Surely, headman, I do not obtain from you - "Enough, headman, let that question be; do not ask me that." However, I shall answer you. When a horse rider, headman, strives and struggles in battle, his mind has previously been seized, wrongly done, wrongly directed - 'Let these beings be killed, bound, destroyed, annihilated, or let them not exist.' While he is striving and struggling, others kill and finish him off; with the breaking up of the body, after death, he is reborn in the hell called Defeat. But if he has such a view: 'When a horse rider strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle', that is his wrong view. For a person of wrong view, headman, I declare one of two destinations - either hell or the animal realm."

When this was said, the horse rider headman wept and shed tears. "This is what I do not obtain from you, headman - "Enough, headman, let that question be; do not ask me that." "I do not weep, Venerable Sir, because the Blessed One says this to me. rather, Venerable Sir, I have been cheated, deceived, defrauded for a long time by former teachers and teachers' teachers who were horse riders - 'When a horse rider strives and struggles in battle, and others kill and finish him off while he is striving and struggling, with the breaking up of the body, after death, he is reborn in the company of the deities of those fallen in battle.'" "Excellent, Venerable Sir...etc... from this day forward for life who has gone for refuge." Fifth.

6. The Discourse to Asibandhaka's Son

358. On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Then the headman Asibandhakaputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Asibandhakaputta said this to the Blessed One - "Venerable Sir, the brahmins of the western region, carrying water pots, wearing wreaths of water plants, immersing themselves in water, tending the sacred fire. They claim to guide, direct, and lead the dead and departed to heaven. But the Blessed One, Venerable Sir, being an arahant, perfectly enlightened, is able to act so that the whole world with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world?" "Then, headman, I shall question you about this very matter. Answer as you think fit."

"What do you think, headman? Here there might be a person who destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view. A great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation - 'May this person, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world.' "What do you think, headman? Would that person, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir."

"Headman, suppose a person were to cast a great stone slab into a deep pool of water. A great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation - 'Rise up, dear stone mass! Float up, dear stone mass! Float up onto dry land, dear stone mass!' "What do you think, headman? Would that stone mass rise up, or float up, or float up onto dry land because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir." "In the same way, headman, when a person destroys life, takes what is not given, engages in sexual misconduct, speaks false speech, speaks divisive speech, speaks harsh speech, gossips, is covetous, has a mind of ill will, of wrong view. Even though a great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation - 'May this person, with the breaking up of the body, after death, be reborn in a good destination, in a heavenly world', still that person, with the breaking up of the body, after death, would be reborn in a plane of misery, a bad destination, a lower realm, in hell.

"What do you think, headman? Here there might be a 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, of right view. A great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation - 'May this person, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell.' "What do you think, headman? Would that person, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir."

"Just as, headman, a person might submerge and break a pot of ghee or a pot of oil in a deep pool of water. In that case, any stones or pebbles there would sink down; but any ghee or oil there would rise up. A great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation - 'Sink down, good ghee and oil, submerge, good ghee and oil, go down, good ghee and oil.' "What do you think, headman? Would that ghee and oil sink down, or submerge, or go down because of the beseeching, or because of the praise, or because of the circumambulation with reverential salutation of that great mass of people?" "No, Venerable Sir." "In the same way, headman, when a person abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, of right view, even though a great mass of people might come together and assemble, and beseech him, praise him, and circumambulate him with reverential salutation - 'May this person, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell', still that person, with the breaking up of the body, after death, would be reborn in a good destination, in a heavenly world." When this was said, the headman Asibandhakaputta said this to the Blessed One - "Excellent, Venerable Sir...etc... from this day forward for life who has gone for refuge." Sixth.

7. The Discourse on the Simile of the Field

359. On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Then the headman Asibandhakaputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Asibandhakaputta said this to the Blessed One - "Venerable Sir, does not the Blessed One dwell having compassion for the welfare of all living beings?" "Yes, headman, the Truth Finder dwells having compassion for the welfare of all living beings." "Then why, Venerable Sir, does the Blessed One teach the Teaching thoroughly to some, but not teach the Teaching so thoroughly to others?" "Then, headman, I shall question you about this very matter. Answer as you think fit. What do you think, headman? Here there might be a farmer householder who has three fields - one field is excellent, one field is middling, and one field is inferior, barren, salty, of poor soil. What do you think, headman? If that farmer householder wanted to sow seeds, where would he sow them first: in that excellent field, or in that middling field, or in that inferior field that is barren, salty, of poor soil?" "Venerable Sir, that farmer householder wanting to sow seeds would sow them in that excellent field. Having sown them there, he would sow them in that middling field. Having sown them there, he might or might not sow them in that inferior field that is barren, salty, of poor soil. What is the reason for this? At least it will serve as cattle fodder."

"Just so, headman, like that excellent field; even so are my monks and nuns. I teach them the Teaching - that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. What is the reason for this? For these, headman, dwell with me as their island, me as their cave, me as their protection, me as their refuge. Just so, headman, like that middling field; even so are my male and female lay followers. I teach them the Teaching - that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. What is the reason for this? For these, headman, dwell with me as their island, me as their cave, me as their protection, me as their refuge. Just so, headman, like that inferior field that is barren, salty, of poor soil; even so are the wanderers, ascetics, and brahmins of other sects. I teach them the Teaching - that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. What is the reason for this? Perhaps they might understand even a single term, and that would be for their welfare and happiness for a long time."

"Just as, headman, if a person had three water pots - one water pot is unbroken, not bringing, not carrying around; one water pot is unbroken, bringing, carrying around; one water pot is broken, bringing, carrying around. "What do you think, headman? If that person wanted to store water, where would he store it first: in that water pot that is unbroken, not bringing, not carrying around, or in that water pot that is unbroken, bringing, carrying around, or in that water pot that is broken, bringing, carrying around?" "Venerable Sir, if that person wanted to store water, he would store it in that water pot that is unbroken, not bringing, not carrying around, having stored it there, he would store it in that water pot that is unbroken, bringing, carrying around, having stored it there, as for that water pot that is broken, bringing, carrying around, he might or might not store it there. What is the reason for this? At least it will be for washing goods."

"Just as, headman, that water pot that is unbroken, not bringing, not carrying around; even so are my monks and nuns. I teach them the Teaching - that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. What is the reason for this? For these, headman, dwell with me as their island, me as their cave, me as their protection, me as their refuge. Just as, headman, that water pot that is unbroken, bringing, carrying around; even so are my male and female lay followers. I teach them the Teaching - that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. What is the reason for this? For these, headman, dwell with me as their island, me as their cave, me as their protection, me as their refuge. Just as, headman, that water pot that is broken, bringing, carrying around; even so are the wanderers, ascetics, and brahmins of other sects. I teach them the Teaching - that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing; I reveal the holy life that is utterly perfect and pure. What is the reason for this? Perhaps they might understand even a single term, and that would be for their welfare and happiness for a long time." When this was said, the headman Asibandhakaputta said this to the Blessed One - "Excellent, Venerable Sir...etc... from this day forward for life who has gone for refuge." Seventh.

8. The Discourse on the Conch Blower

360. On one occasion the Blessed One was dwelling at Nāḷanda in Pāvārika's mango grove. Then the headman Asibandhakaputta, a disciple of the Jains, approached the Blessed One; having approached, he sat down to one side. When the headman Asibandhakaputta was seated to one side, the Blessed One said this to him - "How, headman, does Nigaṇṭha Nāṭaputta teach the Teaching to his disciples?" "Venerable Sir, Nigaṇṭha Nāṭaputta teaches the Teaching to his disciples thus - 'Whoever destroys a living being, all such are bound for the plane of misery, bound for hell; whoever takes what is not given, all such are bound for the plane of misery, bound for hell; whoever engages in sexual misconduct, all such are bound for the plane of misery, bound for hell; whoever speaks falsely, all such are bound for the plane of misery, bound for hell. One is led by that in which one mostly dwells.' That is how, Venerable Sir, Nigaṇṭha Nāṭaputta teaches the Teaching to his disciples." "If, headman, 'one is led by that in which one mostly dwells', then according to Nigaṇṭha Nāṭaputta's statement no one will be bound for the plane of misery, bound for hell."

"What do you think, headman? In the case of a person who destroys life, taking into account both night and day, which time is more frequent: when he destroys life or when he does not destroy life?" "Venerable Sir, in the case of a person who destroys life, taking into account both night and day, the time when he destroys life is less frequent; rather, the time when he does not destroy life is far more frequent." "If, headman, 'one is led by that in which one mostly dwells', then according to Nigaṇṭha Nāṭaputta's statement no one will be bound for the plane of misery, bound for hell."

"What do you think, headman? In the case of a person who takes what is not given, taking into account both night and day, which time is more frequent: when he takes what is not given or when he does not take what is not given?" "Venerable Sir, in the case of a person who takes what is not given, taking into account both night and day, the time when he takes what is not given is less frequent; rather, the time when he does not take what is not given is far more frequent." "If, headman, 'one is led by that in which one mostly dwells', then according to Nigaṇṭha Nāṭaputta's statement no one will be bound for the plane of misery, bound for hell."

"What do you think, headman? In the case of a person who engages in sexual misconduct, taking into account both night and day, which time is more frequent: when he engages in sexual misconduct or when he does not engage in sexual misconduct?" "Venerable Sir, in the case of a person who engages in sexual misconduct, taking into account both night and day, the time when he engages in sexual misconduct is less frequent; rather, the time when he does not engage in sexual misconduct is far more frequent." "If, headman, 'one is led by that in which one mostly dwells', then according to Nigaṇṭha Nāṭaputta's statement no one will be bound for the plane of misery, bound for hell."

"What do you think, headman? In the case of a person who speaks falsely, taking into account both night and day, which time is more frequent: when he speaks falsely or when he does not speak falsely?" "Venerable Sir, in the case of a person who speaks falsely, taking into account both night and day, the time when he speaks falsely is less frequent; rather, the time when he does not speak falsely is far more frequent." "If, headman, 'one is led by that in which one mostly dwells', then according to Nigaṇṭha Nāṭaputta's statement no one will be bound for the plane of misery, bound for hell."

"Here, headman, some teacher holds such a doctrine and view - 'Whoever destroys a living being, all such are bound for the plane of misery, bound for hell; whoever takes what is not given, all such are bound for the plane of misery, bound for hell; whoever engages in sexual misconduct, all such are bound for the plane of misery, bound for hell; whoever speaks falsely, all such are bound for the plane of misery, bound for hell.' In that teacher, headman, a disciple has gained confidence. He thinks thus: 'My teacher holds such a doctrine and view: whoever destroys a living being, all such are bound for the plane of misery, bound for hell. I have destroyed a living being, therefore I too am bound for the plane of misery, bound for hell' - thus he acquires such a view. Unless he abandons that speech, abandons that mind, relinquishes that view, he will be cast into hell as surely as if he had been carried there. 'My teacher holds such a doctrine and view: whoever takes what is not given, all such are bound for the plane of misery, bound for hell. I have taken what is not given, therefore I too am bound for the plane of misery, bound for hell' - thus he acquires such a view. Unless he abandons that speech, abandons that mind, relinquishes that view, he will be cast into hell as surely as if he had been carried there. 'My teacher holds such a doctrine and view: whoever engages in sexual misconduct, all such are bound for the plane of misery, bound for hell.' I have engaged in sexual misconduct. 'Therefore I too am bound for the plane of misery, bound for hell' - thus he acquires such a view. Unless he abandons that speech, abandons that mind, relinquishes that view, he will be cast into hell as surely as if he had been carried there. 'My teacher holds such a doctrine and view: whoever speaks falsely, all such are bound for the plane of misery, bound for hell. I have spoken falsely. 'Therefore I too am bound for the plane of misery, bound for hell' - thus he acquires such a view. Unless he abandons that speech, abandons that mind, relinquishes that view, he will be cast into hell as surely as if he had been carried there.

"Here, headman, 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. In many ways he censures and denounces the destruction of life, saying "Abstain from the destruction of life." He censures and denounces taking what is not given, saying "Abstain from taking what is not given." He censures and denounces sexual misconduct, saying "Abstain from sexual misconduct." He censures and denounces false speech, saying "Abstain from false speech." In that teacher, headman, a disciple has gained confidence. He considers thus: 'The Blessed One in many ways censures and denounces the destruction of life, saying "Abstain from the destruction of life." I have destroyed living beings, whatever number it may be. Whatever living beings I have destroyed, whatever number it may be, that was not good, that was not right. If I were to feel regret on that account, That evil action of mine would not become undone.' Having reflected thus, he abandons that very destruction of life, And in future abstains from the destruction of life. Thus there comes to be the abandoning of that evil action. Thus there comes to be the transcendence of that evil action.

'The Blessed One in many ways censures and denounces taking what is not given, saying "Abstain from taking what is not given." I have taken what is not given, whatever amount it may be. Whatever I have taken that was not given, whatever amount it may be, that was not good, that was not right. If I were to feel regret on that account, that evil action of mine would not become undone. Having reflected thus, he abandons that very taking of what is not given. And in the future he abstains from taking what is not given. Thus there comes to be the abandoning of that evil action. Thus there comes to be the transcendence of that evil action.

The Blessed One in many ways censures and denounces sexual misconduct, saying "Abstain from sexual misconduct." I have engaged in sexual misconduct, whatever amount it may be. Whatever sexual misconduct I have engaged in, whatever amount it may be, that was not good, that was not right. If I were to feel regret on that account, that evil action of mine would not become undone. Having reflected thus, he abandons that very sexual misconduct, and in future abstains from sexual misconduct. Thus there comes to be the abandoning of that evil action. Thus there comes to be the transcendence of that evil action.

The Blessed One in many ways censures and denounces false speech, saying "Abstain from false speech." I have spoken falsely, whatever amount it may be. Whatever I have spoken falsely, whatever amount it may be, that was not good, that was not right. If I were to feel regret on that account, that evil action of mine would not become undone. Having reflected thus, he abandons that very false speech, and in future abstains from false speech. Thus there comes to be the abandoning of that evil action. Thus there comes to be the transcendence of that evil action.

Having abandoned the destruction of life, he abstains from the destruction of life. Having abandoned taking what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is not covetous. Having abandoned ill will and malice, he has a mind without ill will. Having abandoned wrong view, he is of right view.

"That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. Just as, headman, a strong conch-blower might easily make themselves heard in all four directions; even so, headman, when liberation of mind through friendliness has been developed and cultivated in this way, no action done within measure remains there, none persists there.

"That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, with a mind imbued with compassion... etc... with a mind imbued with altruistic joy... etc... He dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth. Thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. Just as, headman, a strong conch-blower might easily make themselves heard in all four directions; even so, headman, when liberation of mind through equanimity has been developed and cultivated in this way, no action done within measure remains there, none persists there." When this was said, the headman Asibandhakaputta said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." The eighth.

9. Family Sutta

361. On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks, and he arrived at Nāḷanda. There the Blessed One dwelt at Nāḷanda in Pāvārika's mango grove.

Now on that occasion Nāḷanda was afflicted with famine, crops had failed, and food was distributed by rationing. Now on that occasion Nigaṇṭha Nāṭaputta was staying at Nāḷanda together with a large assembly of Jains. Then the headman Asibandhakaputta, a disciple of the Jains, approached Nigaṇṭha Nāṭaputta; having approached, he paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. When the headman Asibandhakaputta was seated to one side, Nigaṇṭha Nāṭaputta said this to him - "Come, headman, raise a debate with the ascetic Gotama. Then this good reputation will spread about you: 'The headman Asibandhakaputta raised a debate with the ascetic Gotama, one of such great spiritual power and might.'"

"But how, Venerable Sir, shall I raise a debate with the ascetic Gotama, one of such great spiritual power and might?" "Come, headman, go to the ascetic Gotama; having approached, say this to the ascetic Gotama: 'Venerable Sir, does not the Blessed One in many ways praise having tender concern for families, praise protecting them, praise having compassion for them?' If, headman, the ascetic Gotama, being asked thus, answers thus: 'Yes, headman, the Truth Finder in many ways praises having tender concern for families, praises protecting them, praises having compassion for them,' then you should say this to him: 'Then why, Venerable Sir, does the Blessed One wander on tour with a large Community of monks when there is a famine, when crops are poor, when white bones are scattered about, when food is distributed by means of tokens? The Blessed One is practising for the annihilation of families, the Blessed One is practising for the calamity of families, the Blessed One is practising for the destruction of families!' When the ascetic Gotama is asked this two-horned question by you, he will neither be able to throw it up nor swallow it down." "Yes, Venerable Sir," the headman Asibandhakaputta replied to Nigaṇṭha Nāṭaputta and, having risen from his seat, paid homage to Nigaṇṭha Nāṭaputta, circumambulated him, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Asibandhakaputta said this to the Blessed One -

"Venerable Sir, does not the Blessed One in many ways praise having tender concern for families, praise protecting them, praise having compassion for them?" "Yes, headman, the Truth Finder in many ways praises having tender concern for families, praises protecting them, praises having compassion for them." "Then why, Venerable Sir, does the Blessed One wander on tour with a large Community of monks when there is a famine, when crops are poor, when white bones are scattered about, when food is distributed by means of tokens? The Blessed One is practising for the annihilation of families, the Blessed One is practising for the calamity of families, the Blessed One is practising for the destruction of families!" "From what I recollect of ninety-one aeons, headman, I do not know of any family that has ever been harmed merely by offering almsfood. Rather, those families that were wealthy, with great riches, great possessions, abundant gold and silver, abundant wealth and property, abundant money and grain, all that wealth was accumulated through giving, truthfulness, and recluseship. There are these eight reasons, headman, eight conditions for the destruction of families. Families come to destruction through kings, or families come to destruction through thieves, or families come to destruction through fire, or families come to destruction through water, or what has been stored disappears, or undertakings fail, or in the family arises a wastrel who squanders, scatters, and destroys the wealth, and impermanence is the eighth. These, headman, are the eight reasons, eight conditions for the destruction of families. When these eight reasons, these eight conditions are found, headman, if anyone should say of me: 'The Blessed One is practising for the annihilation of families, the Blessed One is practising for the calamity of families, the Blessed One is practising for the destruction of families,' then, unless they abandon that speech, abandon that mind, relinquish that view, they will be cast into hell as surely as if they had been carried there." When this was said, the headman Asibandhakaputta said this to the Blessed One - "Excellent, Venerable Sir, excellent, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." Ninth.

10. The Discourse about Maṇicūḷaka

362. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion when the king's assembly was seated together in the royal palace, this discussion arose: "Gold and silver are allowable for the ascetics, sons of the Sakyan! The ascetics, sons of the Sakyan, accept gold and silver! The ascetics, sons of the Sakyan, receive gold and silver!"

Now on that occasion the headman Maṇicūḷaka was sitting in that assembly. Then the headman Maṇicūḷaka said this to that assembly - "Do not say so, sirs. Gold and silver are not allowable for the ascetics, sons of the Sakyan! The ascetics, sons of the Sakyan, do not accept gold and silver! The ascetics, sons of the Sakyan, do not receive gold and silver! The ascetics, sons of the Sakyan, have laid aside gems and gold, have renounced gold and silver!" The headman Maṇicūḷaka was able to convince that assembly. Then the headman Maṇicūḷaka approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Maṇicūḷaka said this to the Blessed One - "Here, Venerable Sir, when the king's assembly was seated together in the royal palace, this discussion arose: 'Gold and silver are allowable for the ascetics, sons of the Sakyan! The ascetics, sons of the Sakyan, accept gold and silver! The ascetics, sons of the Sakyan, receive gold and silver!' When this was said, Venerable Sir, I said this to that assembly - 'Do not say so, sirs. Gold and silver are not allowable for the ascetics, sons of the Sakyan! The ascetics, sons of the Sakyan, do not accept gold and silver! The ascetics, sons of the Sakyan, do not receive gold and silver! The ascetics, sons of the Sakyan, have laid aside gems and gold, have renounced gold and silver!' I was able, Venerable Sir, to convince that assembly. Venerable Sir, answering 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 headman, answering 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. Indeed headman, gold and silver are not allowable for the ascetics, sons of the Sakyan! The ascetics, sons of the Sakyan, do not accept gold and silver! The ascetics, sons of the Sakyan, do not receive gold and silver! The ascetics, sons of the Sakyan, have laid aside gems and gold, have renounced gold and silver! Headman, for one for whom gold and silver are allowable, the five cords of sensual pleasure are also allowable. For one for whom the five cords of sensual pleasure are allowable, headman, you can definitely consider this as not the way of an ascetic, not the way of a son of the Sakyan. Rather headman, I say thus - grass should be sought by one who needs grass, wood should be sought by one who needs wood, a cart should be sought by one who needs a cart, a person should be sought by one who needs a person. But headman, I do not say by any method that 'gold and silver should be accepted and sought.' Tenth.

11. The Discourse on Bhadraka

363. On one occasion the Blessed One was dwelling among the Mallans in a market town of the Mallans named Uruvelakappa. Then the headman Bhadraka approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Bhadraka said this to the Blessed One - "It would be good, Venerable Sir, if the Blessed One would teach me the origin and disappearance of suffering." "If I were to teach you, headman, the origin and disappearance of suffering with reference to the past course - 'Thus it was in the past course', you might have perplexity and uncertainty about that. If I were to teach you, headman, the origin and disappearance of suffering with reference to the future course - 'Thus it will be in the future course', you might have perplexity and uncertainty about that too. Rather headman, while sitting right here I shall teach you the origin and disappearance of suffering to you who are sitting right here. Listen to it carefully, attend well, I shall speak." "Yes, Venerable Sir," the headman Bhadraka replied to the Blessed One. The Blessed One said this -

"What do you think, headman, are there people in Uruvelakappa from whose execution, imprisonment, loss, or censure sorrow, lamentation, pain, displeasure, and despair would arise in you?" "There are people in Uruvelakappa, Venerable Sir, from whose execution, imprisonment, loss, or censure sorrow, lamentation, pain, displeasure, and despair would arise in me." "But are there people in Uruvelakappa, headman, from whose execution, imprisonment, loss, or censure sorrow, lamentation, pain, displeasure, and despair would not arise in you?" "There are people in Uruvelakappa, Venerable Sir, from whose execution, imprisonment, loss, or censure sorrow, lamentation, pain, displeasure, and despair would not arise in me." "What, headman, is the reason, what is the condition why sorrow, lamentation, pain, displeasure, and despair would arise in you from the execution, imprisonment, loss, or censure of some people in Uruvelakappa?" "Those people in Uruvelakappa, Venerable Sir, from whose execution, imprisonment, loss, or censure sorrow, lamentation, pain, displeasure, and despair would arise in me - I have desire and lust for them. But those people in Uruvelakappa, Venerable Sir, from whose execution, imprisonment, loss, or censure sorrow, lamentation, pain, displeasure, and despair would not arise in me - I have no desire and lust for them." "By this Teaching that has been seen, understood, is immediately effective, attained and penetrated, headman, draw an inference about the past and future - 'Whatever suffering arose in the past when arising, all that was rooted in desire, had desire as its source. For desire is the root of suffering. Whatever suffering will arise in the future when arising, all that will be rooted in desire, will have desire as its source. For desire is the root of suffering.'" "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken this is, Venerable Sir, by the Blessed One - 'Whatever suffering arises when arising, all that is rooted in desire, has desire as its source. For desire is the root of suffering.' I have, Venerable Sir, a boy named Ciravāsī who lives in an outside dwelling. I get up early in the morning, Venerable Sir, and send a man: 'Go, I say, and find out about the boy Ciravāsī.' And as long as, Venerable Sir, that man does not come back, I feel upset: 'I hope nothing has afflicted the boy Ciravāsī.'"

"What do you think, headman, would sorrow, lamentation, pain, displeasure, and despair arise in you from the execution, imprisonment, loss, or censure of the boy Ciravāsī?" "Venerable Sir, any execution, imprisonment, loss, or censure of the boy Ciravāsī would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?" "By this method too, headman, it should be understood - 'Whatever suffering arises when arising, all that is rooted in desire, has desire as its source. For desire is the root of suffering.'"

"What do you think, headman, when you had not seen or heard of Ciravāsī's mother, did you have any desire or lust or affection for Ciravāsī's mother?" "No, Venerable Sir." "Headman, was it when you saw her or heard of her that you thought: 'I have desire or lust or affection for Ciravāsī's mother'?" "Yes, Venerable Sir."

"What do you think, headman, would sorrow, lamentation, pain, displeasure, and despair arise in you from the execution, imprisonment, loss, or censure of Ciravāsī's mother?" "Venerable Sir, any execution, imprisonment, loss, or censure of Ciravāsī's mother would mean a change even in my life, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me!" "By this method too, headman, it should be understood - 'Whatever suffering arises when arising, all that is rooted in desire, has desire as its source. For desire is the root of suffering.'" Eleventh.

12. The Discourse on Taste

364. Then the headman Rāsiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Rāsiya said this to the Blessed One - "I have heard this, Venerable Sir, 'The ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life.' Those, Venerable Sir, who said - 'The ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism?" "Those, headman, who said - 'The ascetic Gotama criticizes all austerity, categorically condemns and denounces every ascetic who lives a rough life' - they do not speak what I have said, but misrepresent me with what is false, hollow and contrary to fact."

"These two extremes, headman, should not be pursued by one gone forth - The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, worldly, ignoble, and unbeneficial, and the pursuit of self-mortification, which is painful, ignoble, and unbeneficial. Without approaching both these extremes, headman, the middle way has been awakened to by the Truth Finder - which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna. And what, headman, is that middle way that has been awakened to by the Truth Finder - which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, headman, is that middle way that has been awakened to by the Truth Finder - which makes vision, makes knowledge, and leads to peace, direct knowledge, enlightenment, and Nibbāna.

"There are, headman, three kinds of sensual pleasure seekers who exist and are found in the world. Which three? Here, headman, someone seeking sensual pleasures searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he neither makes himself happy nor pleased, neither shares nor makes merit. Here again, headman, someone seeking sensual pleasures searches for wealth contrary to the Teaching, by force. Having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, but neither shares nor makes merit. Here again, headman, someone seeking sensual pleasures searches for wealth contrary to the Teaching, by force. Having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, shares and makes merit.

"Here again, headman, someone seeking sensual pleasures searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force. Having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he neither makes himself happy nor pleased, neither shares nor makes merit. Here again, headman, someone seeking sensual pleasures searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force. Having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, but neither shares nor makes merit. Here again, headman, someone seeking sensual pleasures searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force. Having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, shares and makes merit.

"Here again, headman, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force. Having searched for wealth in accordance with the Teaching, not by force, he neither makes himself happy nor pleased, neither shares nor makes merit. Here again, headman, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force. Having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, but neither shares nor makes merit. Here again, headman, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force. Having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit. And he uses those gains being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape. Here again, headman, someone seeking sensual pleasures searches for wealth in accordance with the Teaching, not by force. Having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit. And he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape.

"Therein, headman, that person seeking sensual pleasures who searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, neither makes himself happy nor pleased, neither shares nor makes merit. Headman, this person seeking sensual pleasures is blameworthy in three respects. In which three respects is he blameworthy? He searches for wealth contrary to the Teaching, by force, in this first respect he is blameworthy. He neither makes himself happy nor pleased, in this second respect he is blameworthy. He neither shares nor makes merit, in this third respect he is blameworthy. Headman, this person seeking sensual pleasures is blameworthy in these three respects.

Therein, headman, that person seeking sensual pleasures who searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, but neither shares nor makes merit. Headman, this person seeking sensual pleasures is blameworthy in two respects, praiseworthy in one respect. In which two respects is he blameworthy? He searches for wealth contrary to the Teaching, by force, in this first respect he is blameworthy. He neither shares nor makes merit, in this second respect he is blameworthy. In which one respect is he praiseworthy? He makes himself happy and pleased, in this one respect he is praiseworthy. Headman, this person seeking sensual pleasures is blameworthy in these two respects, praiseworthy in this one respect.

Therein, headman, that person seeking sensual pleasures who searches for wealth contrary to the Teaching, by force; having searched for wealth contrary to the Teaching, by force, he makes himself happy and pleased, shares and makes merit. Headman, this person seeking sensual pleasures is blameworthy in one respect, praiseworthy in two respects. In which one respect is he blameworthy? He searches for wealth contrary to the Teaching, by force, in this one respect he is blameworthy. In which two respects is he praiseworthy? He makes himself happy and pleased, in this first respect he is praiseworthy. He shares and makes merit, in this second respect he is praiseworthy. Headman, this person seeking sensual pleasures is blameworthy in this one respect, praiseworthy in these two respects.

"Therein, headman, that person seeking sensual pleasures who searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he neither makes himself happy nor pleased, neither shares nor makes merit. Headman, this person seeking sensual pleasures is praiseworthy in one respect, blameworthy in three respects. In which one respect is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this one respect he is praiseworthy. In which three respects is he blameworthy? He searches for wealth contrary to the Teaching, by force, in this first respect he is blameworthy. He neither makes himself happy nor pleased, in this second respect he is blameworthy. He neither shares nor makes merit, in this third respect he is blameworthy. Headman, this person seeking sensual pleasures is praiseworthy in this one respect, blameworthy in these three respects.

Therein, headman, that person seeking sensual pleasures who searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, but neither shares nor makes merit. Headman, this person seeking sensual pleasures is praiseworthy in two respects, blameworthy in two respects. In which two respects is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this first respect he is praiseworthy. He makes himself happy and pleased, in this second respect he is praiseworthy. In which two respects is he blameworthy? He searches for wealth contrary to the Teaching, by force, in this first respect he is blameworthy. He neither shares nor makes merit, in this second respect he is blameworthy. Headman, this person seeking sensual pleasures is praiseworthy in these two respects, blameworthy in these two respects.

Therein, headman, that person seeking sensual pleasures who searches for wealth both in accordance with and contrary to the Teaching, both by force and not by force; having searched for wealth both in accordance with and contrary to the Teaching, both by force and not by force, he makes himself happy and pleased, shares and makes merit. Headman, this person seeking sensual pleasures is praiseworthy in three respects, blameworthy in one respect. In which three respects is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this first respect he is praiseworthy. He makes himself happy and pleased, in this second respect he is praiseworthy. He shares and makes merit, in this third respect he is praiseworthy. In which one respect is he blameworthy? He searches for wealth contrary to the Teaching, by force, in this one respect he is blameworthy. Headman, this person seeking sensual pleasures is praiseworthy in these three respects, blameworthy in this one respect.

"Therein, headman, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he neither makes himself happy nor pleased, neither shares nor makes merit. Headman, this person seeking sensual pleasures is praiseworthy in one respect, blameworthy in two respects. In which one respect is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this one respect he is praiseworthy. In which two respects is he blameworthy? He neither makes himself happy nor pleased, in this first respect he is blameworthy. He neither shares nor makes merit, in this second respect he is blameworthy. Headman, this person seeking sensual pleasures is praiseworthy in this one respect, blameworthy in these two respects.

Therein, headman, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, but neither shares nor makes merit. Headman, this person seeking sensual pleasures is praiseworthy in two respects, blameworthy in one respect. In which two respects is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this first respect he is praiseworthy. He makes himself happy and pleased, in this second respect he is praiseworthy. In which one respect is he blameworthy? He neither shares nor makes merit, in this one respect he is blameworthy. Headman, this person seeking sensual pleasures is praiseworthy in these two respects, blameworthy in this one respect.

"Therein, headman, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit, and he uses those gains being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape. Headman, this person seeking sensual pleasures is praiseworthy in three respects, blameworthy in one respect. In which three respects is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this first respect he is praiseworthy. He makes himself happy and pleased, in this second respect he is praiseworthy. He shares and makes merit, in this third respect he is praiseworthy. In which one respect is he blameworthy? And he uses those gains being greedy, infatuated, engrossed, not seeing the danger, lacking the wisdom of escape, in this one respect he is blameworthy. Headman, this person seeking sensual pleasures is praiseworthy in these three respects, blameworthy in this one respect.

"Therein, headman, that person seeking sensual pleasures who searches for wealth in accordance with the Teaching, not by force; having searched for wealth in accordance with the Teaching, not by force, he makes himself happy and pleased, shares and makes merit. And he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape. Headman, this person seeking sensual pleasures is praiseworthy in four respects. In which four respects is he praiseworthy? He searches for wealth in accordance with the Teaching, not by force, in this first respect he is praiseworthy. He makes himself happy and pleased, in this second respect he is praiseworthy. He shares and makes merit, in this third respect he is praiseworthy. And he uses those gains without being tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger, understanding the escape, in this fourth respect he is praiseworthy. Headman, this person seeking sensual pleasures is praiseworthy in these four respects.

"Headman, these three ascetics living austerely exist and are found in the world. Which three? Here, headman, some ascetic, living austerely, goes forth from home into homelessness out of faith - 'perhaps I might attain the wholesome Teaching, perhaps I might realise for myself through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.' He torments and mortifies himself, but does not attain the wholesome Teaching, and does not realise through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.

"Here again, headman, some ascetic, living austerely, goes forth from home into homelessness out of faith - 'perhaps I might attain the wholesome Teaching, perhaps I might realise for myself through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.' He torments and mortifies himself, and although he attains the wholesome Teaching, he does not realise through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.

"Here again, headman, some ascetic, living austerely, goes forth from home into homelessness out of faith - 'perhaps I might attain the wholesome Teaching, perhaps I might realise for myself through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.' He torments and mortifies himself, attains the wholesome Teaching, and realises through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state.

"Therein, headman, that ascetic living austerely who torments and mortifies himself, but does not attain the wholesome Teaching, and does not realise through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state. Headman, this ascetic living austerely is blameworthy in three respects. In which three respects is he blameworthy? He torments and mortifies himself, in this first respect he is blameworthy. He does not attain the wholesome Teaching, in this second respect he is blameworthy. He does not realise through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state, in this third respect he is blameworthy. Headman, this ascetic living austerely is blameworthy in these three respects.

"Therein, headman, that ascetic living austerely who torments and mortifies himself, and although he attains the wholesome Teaching, he does not realise through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state. Headman, this ascetic living austerely is blameworthy in two respects, praiseworthy in one respect. In which two respects is he blameworthy? He torments and mortifies himself, in this first respect he is blameworthy. He does not realise through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state, in this second respect he is blameworthy. In which one respect is he praiseworthy? He attains the wholesome Teaching, in this one respect he is praiseworthy. Headman, this ascetic living austerely is blameworthy in these two respects, praiseworthy in this one respect.

"Therein, headman, that ascetic living austerely who torments and mortifies himself, attains the wholesome Teaching, and realises through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state. Headman, this ascetic living austerely is blameworthy in one respect, praiseworthy in two respects. In which one respect is he blameworthy? He torments and mortifies himself, in this one respect he is blameworthy. In which two respects is he praiseworthy? He attains the wholesome Teaching, in this first respect he is praiseworthy. He realises through direct knowledge a distinction in knowledge and vision worthy of the noble ones, a superhuman state, in this second respect he is praiseworthy. Headman, this ascetic living austerely is blameworthy in this one respect, praiseworthy in these two respects.

"Headman, these three wearing away of defilements are directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. Which three? Due to lust, one intends one's own affliction, intends the affliction of others, and intends the affliction of both. When lust is abandoned, one neither intends one's own affliction, nor the affliction of others, nor the affliction of both. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. Due to hatred, one intends one's own affliction, intends the affliction of others, and intends the affliction of both. When hatred is abandoned, one neither intends one's own affliction, nor the affliction of others, nor the affliction of both. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. Due to delusion, one intends one's own affliction, intends the affliction of others, and intends the affliction of both. When delusion is abandoned, one neither intends one's own affliction, nor the affliction of others, nor the affliction of both. This wearing away of defilements is directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise. "Headman, these three wearing away of defilements are directly visible, immediately effective, inviting one to come and see, leading onwards, to be personally experienced by the wise."

When this was said, the headman Rāsiya said this to the Blessed One - "Excellent, Venerable Sir...etc... May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for life." Twelfth.

13. The Discourse to Pāṭaliya

365. On one occasion the Blessed One was dwelling among the Koliyans in a market town of the Koliyans named Uttara. Then the headman Pāṭaliya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the headman Pāṭaliya said this to the Blessed One - "I have heard this, Venerable Sir: 'The ascetic Gotama knows magical illusion.' Those, Venerable Sir, who said - 'The ascetic Gotama knows magical illusion' - do they speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? Do they explain in accordance with the Teaching, and does no reasonable consequence of their statement give ground for criticism? For we do not wish to misrepresent the Blessed One, Venerable Sir." "Those, headman, who said - 'The ascetic Gotama knows magical illusion' - they speak what has been said by me, and do not misrepresent me with what is contrary to fact. They explain in accordance with the Teaching, and no reasonable consequence of their statement gives ground for criticism. Indeed, sir, we do not believe those ascetics and brahmins - 'The ascetic Gotama knows magical illusion, indeed sir, the ascetic Gotama is a magician.' If someone, headman, were to say: 'I know magical illusion', he would say: 'I am a magician.' So it is with the Blessed One, so it is with the Fortunate One." Then, headman, I shall question you about this very matter; answer as you think fit -

"What do you think, headman, do you know the Koliyan mercenaries with topknots?" "I know, Venerable Sir, the Koliyan mercenaries with topknots." "What do you think, headman, what is the purpose of the Koliyan mercenaries with topknots?" "Venerable Sir, they are for preventing those who are thieves of the Koliyans, and for carrying the Koliyans' messages - for this purpose, Venerable Sir, are the Koliyan mercenaries with topknots." "What do you think, headman, do you know whether the Koliyan mercenaries with topknots are virtuous or of bad character?" "I know, Venerable Sir, that the Koliyan mercenaries with topknots are of bad character, of evil nature; those who are of bad character, of evil nature in the world - the Koliyan mercenaries with topknots are among them." "If someone, headman, were to say: 'Headman Pāṭaliya knows that the Koliyan mercenaries with topknots are of bad character, of evil nature, therefore headman Pāṭaliya too is of bad character, of evil nature', would they be speaking rightly?" "No indeed, Venerable Sir! The Koliyan mercenaries with topknots are one thing, Venerable Sir, and I am another. The Koliyan mercenaries with topknots are of one nature, and I am of another nature." "Then you, headman, will get: 'Headman Pāṭaliya knows that the Koliyan mercenaries with topknots are of bad character, of evil nature, but headman Pāṭaliya is not of bad character, of evil nature', why then should the Truth Finder not get: 'The Truth Finder knows magical illusion, but the Truth Finder is not a practitioner of magical illusion'? I understand magical illusion, headman, and the result of magical illusion, and how one who practises magical illusion is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand.

I understand the destruction of life, headman, and the result of the destruction of life, and how one who destroys life is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand taking what is not given, headman, and the result of taking what is not given, and how one who takes what is not given is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand sexual misconduct, headman, and the result of sexual misconduct, and how one who engages in sexual misconduct is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand false speech, headman, and the result of false speech, and how one who speaks falsely is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand divisive speech, headman, and the result of divisive speech, and how one who speaks divisively is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand harsh speech, headman, and the result of harsh speech, and how one who speaks harshly is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand idle chatter, headman, and the result of idle chatter, and how one who engages in idle chatter is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand covetousness, headman, and the result of covetousness, and how one who is covetous is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand ill will and hatred, headman, and the result of ill will and hatred, and how one with a mind of ill will is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand. I understand wrong view, headman, and the result of wrong view, and how one who holds wrong view is reborn in a plane of misery, a bad destination, a lower realm, in hell with the breaking up of the body, after death, that too I understand.

"There are, headman, some ascetics and brahmins who hold such a doctrine and view - 'Whoever destroys a living being, all such experience suffering and displeasure in this very life. Whoever takes what is not given, all such experience suffering and displeasure in this very life. Whoever engages in sexual misconduct, all such experience suffering and displeasure in this very life. Whoever speaks falsely, all such experience suffering and displeasure in this very life.'

"But one sees here, headman, someone wearing garlands and earrings, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king, as it were. They said this to him - 'Hey! What did this person do, wearing garlands and earrings, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king, as it were?' They said this to him - 'Hey! This person forcibly took the life of the king's enemy. The king was pleased and gave him a reward. That is why this person wears garlands and earrings, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king, as it were.'

"What do you think, headman, have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear." "Therein, headman, those ascetics and brahmins who hold such a doctrine and view - 'Whoever destroys a living being, all such experience suffering and displeasure in this very life,' are they speaking truth or falsehood?" "Falsehood, Venerable Sir." "Those who speak hollow falsehood, are they virtuous or unvirtuous?" "Unvirtuous, Venerable Sir." "Those who are unvirtuous and of evil nature, are they practising rightly or wrongly?" "Wrongly, Venerable Sir." "Those who are practising wrongly, do they have right view or wrong view?" "Wrong view, Venerable Sir." "Is it proper to have confidence in those who have wrong view?" "No, Venerable Sir."

"But one sees here, headman, someone wearing garlands and earrings...etc... enjoying himself with women like a king, as it were. They said this to him - 'Hey! What did this person do, wearing garlands and earrings...etc... enjoying himself with women like a king, as it were?' They said this to him - 'Hey! This person forcibly took a jewel from the king's enemy. The king was pleased and gave him a reward. That is why this person wearing garlands and earrings...etc... enjoying himself with women like a king, as it were.'

"One sees here, headman, someone bound with a strong rope...etc... being beheaded south of the city they said this to him - 'Hey! What did this person do, bound with a strong rope...etc... being beheaded south of the city?' They said this to him - 'Hey! This person took what was not given from a village or forest in the manner of theft. Therefore having caught him, the kings inflict such punishment on him.' "What do you think, headman, have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear." "Therein, headman, those ascetics and brahmins who hold such a doctrine and view - 'Whoever takes what is not given, all such experience suffering and displeasure in this very life,' are they speaking truth or falsehood?...etc... Is it proper to have confidence in them?" "No, Venerable Sir."

"But one sees here, headman, someone wearing garlands and earrings...etc... enjoying himself with women like a king, as it were. They said this to him - 'Hey! What did this person do, wearing garlands and earrings...etc... enjoying himself with women like a king, as it were?' They said this to him - 'Hey! This person had an affair with the king's enemy's wives. The king was pleased and gave him a reward. That is why this person wearing garlands and earrings...etc... enjoying himself with women like a king, as it were.'

"One sees here, headman, someone bound with a strong rope...etc... being beheaded south of the city. They said this to him - 'Hey! What did this person do, bound with a strong rope...etc... being beheaded south of the city?' They said this to him - 'Hey! This person engaged in misconduct with women and girls of good families, therefore having caught him, the kings inflict such punishment on him.' "What do you think, headman, have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear." "Therein, headman, those ascetics and brahmins who hold such a doctrine and view - 'Whoever engages in sexual misconduct, all such experience suffering and displeasure in this very life,' are they speaking truth or falsehood?...etc... Is it proper to have confidence in them?" "No, Venerable Sir."

"But one sees here, headman, someone wearing garlands and earrings, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king, as it were. They said this to him - 'Hey! What did this person do, wearing garlands and earrings, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king, as it were?' They said this to him - 'Hey! This person made the king laugh with false speech. The king was pleased and gave him a reward. That is why this person wearing garlands and earrings, well-bathed, well-anointed, with trimmed hair and beard, enjoying himself with women like a king, as it were.'

"One sees here, headman, someone bound with arms tightly behind his back with a strong rope, head shaved, being led around from street to street, from crossroads to crossroads to the sound of a harsh drum, then taken out by the south gate and being beheaded south of the city. They said this to him - 'Hey! What did this person do, that he is bound with arms tightly behind his back with a strong rope, head shaved, being led around from street to street, from crossroads to crossroads to the sound of a harsh drum, then taken out by the south gate and being beheaded south of the city?' They said this to him - 'Hey! This person harmed a householder or a householder's son through false speech, therefore having caught him, the kings inflict such punishment on him.' "What do you think, headman, have you seen or heard of such a thing?" "We have seen, Venerable Sir, and heard, and will hear." "Therein, headman, those ascetics and brahmins who hold such a doctrine and view - 'Whoever speaks falsely, all such experience suffering and displeasure in this very life,' are they speaking truth or falsehood?" "Falsehood, Venerable Sir." "Those who speak hollow falsehood, are they virtuous or unvirtuous?" "Unvirtuous, Venerable Sir." "Those who are unvirtuous and of evil nature, are they practising rightly or wrongly?" "Wrongly, Venerable Sir." "Those who are practising wrongly, do they have right view or wrong view?" "Wrong view, Venerable Sir." "Is it proper to have confidence in those who have wrong view?" "No, Venerable Sir."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! I have, Venerable Sir, a guest house. There are beds there, there are seats, there is a water vessel, there is an oil lamp. Whatever ascetic or brahmin comes to stay there, I share with them according to my ability and strength. Once, Venerable Sir, four teachers of different views, different convictions, different preferences, came to stay in that guest house."

"One teacher held such a doctrine and view - 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions. There is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others'''

"One teacher held such a doctrine and 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.'

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

"One teacher held such a doctrine and view - 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be evil from that cause, coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be merit from that cause, coming of merit. Through giving, self-control, restraint, speaking truth there is merit, coming of merit."'

"Then, Venerable Sir, I had doubt, had perplexity - 'Which of these ascetics and brahmins speaks truth, who speaks falsely?'

"Enough, headman, for your perplexity, enough for your doubt. "And doubt has arisen in you regarding a matter that is cause for perplexity." "Such is my confidence, Venerable Sir, in the Blessed One. The Blessed One is able to teach the Teaching to me in such a way that I might abandon this state of perplexity."

"There is, headman, concentration on the Teaching. If you were to gain concentration of mind there. Thus you would abandon this state of perplexity. And what, headman, is concentration on the Teaching? Here, headman, a noble disciple, having abandoned the destruction of life, abstains from the destruction of life, having abandoned taking what is not given, abstains from taking what is not given, having abandoned sexual misconduct, abstains from sexual misconduct, having abandoned false speech, abstains from false speech, having abandoned divisive speech, abstains from divisive speech, having abandoned harsh speech, abstains from harsh speech, having abandoned idle chatter, abstains from idle chatter, having abandoned covetousness, is not covetous, having abandoned ill will and malice, has a mind without ill will, having abandoned wrong view, is of right view.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and view: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' 'If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and 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.' 'If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and view: 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.' 'If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with friendliness, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with friendliness, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and view: 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be evil from that cause, coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be merit from that cause, coming of merit. Through giving, self-control, restraint, speaking truth there is merit, coming of merit.' If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

"That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, with a mind imbued with compassion dwells pervading one direction... etc... He dwells pervading one direction with a mind imbued with altruistic joy... etc...

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and view: 'There is nothing given, nothing offered, nothing sacrificed, there is no result or consequence of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously reborn beings, there are no ascetics and brahmins in the world who have reached the right path and who, having realised this world and the other world through direct knowledge, make it known to others.' If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and 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.' If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and view: 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - no evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be no evil from that cause, no coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be no merit from that cause, no coming of merit. Through giving, self-control, restraint, speaking truth there is no merit, no coming of merit.' 'If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity.

That noble disciple, headman, thus free from covetousness, free from ill will, undeluded, clearly comprehending and mindful, dwells pervading one direction with a mind imbued with equanimity, so for the second, so for the third, so for the fourth, thus above, below, across, everywhere and to everyone, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, free from animosity and free from repulsion. He considers thus: 'This teacher holds such a doctrine and view: 'For one who acts, makes others act, cuts, makes others cut, torments, makes others torment, causes grief, makes others grieve, causes fatigue, makes others fatigued, causes trembling, makes others tremble, kills living beings, takes what is not given, breaks into houses, plunders, commits burglary, ambushes on highways, goes to others' wives, speaks falsely - evil is done by doing. Even if with a razor-rimmed wheel one were to make all the living beings on this earth into one mass of flesh, one heap of flesh, there would be evil from that cause, coming of evil. Even if one were to go along the south bank of the Ganges killing, slaughtering, cutting, making others cut, tormenting, making others torment, there would be evil from that cause, coming of evil. Even if one were to go along the north bank of the Ganges giving gifts, making others give gifts, making offerings, making others make offerings, there would be merit from that cause, coming of merit. Through giving, self-control, restraint, speaking truth there is merit, coming of merit.' 'If what that venerable teacher says is true, I am assured, since I do not harm any being, whether timid or firm. I have grasped both aspects here: that I am restrained in body, speech and mind, and that with the breaking up of the body, after death, I will be reborn in a good destination, in a heavenly world.' Gladness arises in him. In one who is gladdened, rapture arises. In one whose mind is rapturous, the body becomes tranquil. With tranquil body, he feels pleasure. In one who is happy, the mind becomes concentrated. This, headman, is concentration through the Teaching. If you were to gain concentration of mind there, thus you would abandon this state of perplexity."

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

Connected Discourses to Headmen is finished.

Here is its summary -

The fierce one, the basket, the warrior's livelihood, the elephant trainer, the sword bearer;

Teaching, the conch family, the jewelled crest, Bhadra, the heap and Pāṭali.

9. Connected Discourses on the Unconditioned

1. The First Chapter

1. The Discourse on Mindfulness Directed to the Body

366. At Sāvatthī. "Monks, I shall teach you the unconditioned and the path leading to the unconditioned. Listen to it. And what, monks, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the unconditioned. And what, monks, is the path leading to the unconditioned? Mindfulness directed to the body. This, monks, is called the path leading to the unconditioned."

"Thus, monks, I have taught you the unconditioned, taught the path leading to the unconditioned. Whatever, monks, 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, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you. First.

2. Discourse on Serenity and Insight

367. "Monks, I shall teach you the unconditioned and the path leading to the unconditioned. Listen to it. And what, monks, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the unconditioned. And what, monks, is the path leading to the unconditioned? Serenity and insight. This, monks, is called the path leading to the unconditioned... etc... The second.

3. Discourse on With Thought and Examination

368. "And what, monks, is the path leading to the unconditioned? Concentration with thought and examination, concentration with examination only, concentration without thought and examination - This, monks, is called the path leading to the unconditioned... etc... Third.

4. The Discourse on Concentration on Emptiness

369. "And what, monks, is the path leading to the unconditioned? Concentration on emptiness, signless concentration, undirected concentration - This, monks, is called the path leading to the unconditioned... etc... Fourth.

5. The Discourse on the Foundations of Mindfulness

370. "And what, monks, is the path leading to the unconditioned? The four foundations of mindfulness. This, monks, is called the path leading to the unconditioned... etc... Fifth.

6. Right Striving

371. "And what, monks, is the path leading to the unconditioned? The four right strivings. This, monks, is called the path leading to the unconditioned... etc... Sixth.

7. The Discourse on the Basis for Spiritual Power

372. "And what, monks, is the path leading to the unconditioned? The four bases for spiritual power. This, monks, is called the path leading to the unconditioned... etc... Seventh.

8. Faculty Discourse

373. "And what, monks, is the path leading to the unconditioned? The five faculties. This, monks, is called the path leading to the unconditioned... etc... The eighth.

9. The Discourse on the Fool

374. "And what, monks, is the path leading to the unconditioned? The five powers. This, monks, is called the path leading to the unconditioned... etc... Ninth.

10. The Discourse on the Enlightenment Factors

375. "And what, monks, is the path leading to the unconditioned? The seven enlightenment factors. This, monks, is called the path leading to the unconditioned... etc... Tenth.

11. The Discourse on the Path Factor

376. "And what, monks, is the path leading to the unconditioned? The Noble Eightfold Path. This, monks, is called the path leading to the unconditioned. Thus, monks, I have taught you the unconditioned, taught the path leading to the unconditioned. Whatever, monks, 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, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you. Eleventh.

The first chapter.

Here is its summary -

Body, serenity, with thought, voidness, establishments of mindfulness;

Right strivings, bases for spiritual power, faculties, powers, enlightenment factors;

The eleventh is by the path, here is its summary.

2. The Second Chapter

1. Discourse on the Unconditioned

377. "Monks, I shall teach you the unconditioned and the path leading to the unconditioned. Listen to it. And what, monks, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the unconditioned. And what, monks, is the path leading to the unconditioned? Serenity. This, monks, is called the path leading to the unconditioned. Thus, monks, I have taught you the unconditioned, taught the path leading to the unconditioned. Whatever, monks, 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, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you.

"Monks, I shall teach you the unconditioned and the path leading to the unconditioned. Listen to it. And what, monks, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the unconditioned. And what, monks, is the path leading to the unconditioned? Insight. This, monks, is called the path leading to the unconditioned. Thus, monks, I have taught you the unconditioned...etc... This is our instruction to you.

"And what, monks, is the path leading to the unconditioned? Concentration with thought and examination. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Concentration without thought but with examination only. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Concentration without thought and examination. This, monks, is called the path leading to the unconditioned... etc...

"And what, monks, is the path leading to the unconditioned? Concentration on emptiness. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Signless concentration. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Undirected concentration. This, monks, is called the path leading to the unconditioned... etc...

"And what, monks, is the path leading to the unconditioned? Here, monks, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk dwells contemplating feelings in feelings... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk contemplating mind in mind... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk dwells contemplating mind-objects in mind-objects... etc... This, monks, is called the path leading to the unconditioned... etc...

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

"And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the basis for spiritual power endowed with concentration due to desire and formations of striving. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the basis for spiritual power endowed with concentration due to energy and formations of striving. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the basis for spiritual power endowed with concentration due to mind and formations of striving. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the basis for spiritual power endowed with concentration due to investigation and formations of striving. This, monks, is called the path leading to the unconditioned... etc...

"And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the faculty of faith based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the faculty of energy based upon seclusion... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the faculty of mindfulness... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the faculty of concentration... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the faculty of wisdom based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the path leading to the unconditioned... etc...

"And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the power of faith based upon seclusion... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the power of energy... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the power of mindfulness... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the power of concentration... etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the power of wisdom based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the path leading to the unconditioned... etc...

"And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the enlightenment factor of mindfulness...etc... This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops the enlightenment factor of investigation-of-states...etc... develops the enlightenment factor of energy...etc... develops the enlightenment factor of rapture...etc... develops the enlightenment factor of tranquillity...etc... develops the enlightenment factor of concentration...etc... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the path leading to the unconditioned... etc...

"And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the path leading to the unconditioned... etc... And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops right intention...etc... develops right speech...etc... develops right action...etc... develops right livelihood...etc... develops right effort...etc... develops right mindfulness...etc... "Monks, I shall teach you the unconditioned and the path leading to the unconditioned. Listen to it. And what, monks, is the unconditioned...etc...? And what, monks, is the path leading to the unconditioned? Here, monks, a monk develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is called the path leading to the unconditioned. Thus, monks, I have taught you the unconditioned, taught the path leading to the unconditioned. Whatever, monks, 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, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you. First.

2. The Discourse on the Inclined

378. "Monks, I shall teach you what is inclined and the path leading to what is inclined. Listen to it. And what, monks, is inclined...etc..." The second.

3-32.

The Discourse on the Taintless and Other States

379-408. "Monks, I shall teach you the taintless and the path leading to the taintless. Listen to it. And what, monks, is the taintless...etc... "Monks, I shall teach you truth and the path leading to truth. Listen to it. And what, monks, is truth...etc... "Monks, I shall teach you the far shore and the path leading to the far shore. Listen to it. And what, monks, is the far shore...etc... "Monks, I shall teach you the subtle and the path leading to the subtle. Listen to it. And what, monks, is the subtle...etc... "Monks, I shall teach you the very difficult to see and the path leading to the very difficult to see. Listen to it. And what, monks, is the very difficult to see...etc... "Monks, I shall teach you the unaging and the path leading to the unaging. Listen to it. And what, monks, is the unaging...etc... "Monks, I shall teach you the stable and the path leading to the stable. Listen to it. And what, monks, is the stable...etc... "Monks, I shall teach you the non-disintegrating and the path leading to the non-disintegrating. Listen to it. And what, monks, is the non-disintegrating...etc... "Monks, I shall teach you the non-manifestive and the path leading to the non-manifestive. Listen to it. And what, monks, is the non-manifestive...etc... "Monks, I shall teach you the absence of proliferation and the path leading to the absence of proliferation. Listen to it. And what, monks, is the absence of proliferation...etc...?

"Monks, I shall teach you peace and the path leading to peace. Listen to it. And what, monks, is peace...etc... "Monks, I shall teach you the Deathless and the path leading to the Deathless. Listen to it. And what, monks, is the Deathless...etc... "Monks, I shall teach you the sublime and the path leading to the sublime. Listen to it. And what, monks, is the sublime...etc... "Monks, I shall teach you the auspicious and the path leading to the auspicious. Listen to it. And what, monks, is the auspicious...etc... "Monks, I shall teach you security and the path leading to security. Listen to it. And what, monks, is security...etc... "Monks, I shall teach you the destruction of craving and the path leading to the destruction of craving. Listen to it. And what, monks, is the destruction of craving...etc...?

"Monks, I shall teach you the wonderful and the path leading to the wonderful. Listen to it. And what, monks, is the wonderful...etc... "Monks, I shall teach you the marvellous and the path leading to the marvellous. Listen to it. And what, monks, is the marvellous...etc... "Monks, I shall teach you the free from calamity and the path leading to the free from calamity. Listen to it. And what, monks, is the free from calamity...etc... "Monks, I shall teach you the state free from calamity and the path leading to the state free from calamity. Listen to it. And what, monks, is the state free from calamity...etc... "Monks, I shall teach you Nibbāna and the path leading to Nibbāna. Listen to it. And what, monks, is Nibbāna...etc... "Monks, I shall teach you the non-affliction and the path leading to non-affliction. Listen to it. And what, monks, is non-affliction...etc... "Monks, I shall teach you dispassion and the path leading to dispassion. Listen to it. And what, monks, is dispassion...etc...?

"Monks, I shall teach you purity and the path leading to purity. Listen to it. And what, monks, is purity...etc... "Monks, I shall teach you freedom and the path leading to freedom. Listen to it. And what, monks, is freedom...etc... "Monks, I shall teach you nonreliance and the path leading to nonreliance. Listen to it. And what, monks, is nonreliance...etc... "Monks, I shall teach you the island and the path leading to the island. Listen to it. And what, monks, is the island...etc... "Monks, I shall teach you the shelter and the path leading to the shelter. Listen to it. And what, monks, is the shelter...etc... "Monks, I shall teach you the protection and the path leading to the protection. Listen to it. And what, monks, is the protection...etc... "Monks, I shall teach you the refuge and the path leading to the refuge. Listen to it. And what, monks, is the refuge...etc...instruction?" Thirty-second.

33. The Discourse on the Destination

409. "Monks, I shall teach you the destination and the path leading to the destination. Listen to it. And what, monks, is the destination? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the destination. And what, monks, is the path leading to the destination? Mindfulness directed to the body. This, monks, is called the path leading to the destination. Thus, monks, I have taught you the destination, taught the path leading to the destination. Whatever, monks, 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, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you." Thirty-third.

The Second Chapter.

Here is its summary -

The unconditioned, without inclination, taintless, truth and the far shore, subtle and very hard to see;

Unaging, stable, not disintegrating, invisible, without proliferation, peaceful.

The Deathless and sublime and auspicious and secure, destruction of craving, wonderful and marvellous;

Free from calamity, with a nature free from calamity, this is Nibbāna taught by the Fortunate One.

Non-repulsion, dispassion, purity, freedom, and nonreliance;

An island, a cave, a protection, a refuge and a destination.

Connected Discourses on the Unconditioned is completed.

10. The Connected Discourses on the Undeclared

1. The Discourse on Security

410. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the Buddhist nun Khemā, wandering on tour among the Kosalans, had taken up residence at Toraṇavatthu, between Sāvatthī and Sāketa. Then King Pasenadi of Kosala, travelling from Sāketa to Sāvatthī, stopped for one night's residence at Toraṇavatthu between Sāketa and Sāvatthī. Then King Pasenadi of Kosala addressed a certain man: "Come, good man, find out if there is in Toraṇavatthu any such ascetic or brahmin whom I might visit today."

"Yes, your majesty," that man replied to King Pasenadi of Kosala but, while walking all around Toraṇavatthu, he did not see any such ascetic or brahmin whom King Pasenadi of Kosala might visit. That man saw the Buddhist nun Khemā who had taken up residence at Toraṇavatthu. Having seen her, he approached King Pasenadi of Kosala; having approached, she said this to King Pasenadi of Kosala -

"There is not, your majesty, at Toraṇavatthu any such ascetic or brahmin whom your majesty might visit. But, your majesty, there is a Buddhist nun named Khemā, a disciple of that Blessed One, the Worthy One, the Perfectly Enlightened One. Now concerning that lady, this good reputation has spread: 'She is wise, competent, intelligent, learned, a brilliant speaker, of ready wit.' Let your majesty visit her."

Then King Pasenadi of Kosala approached the Buddhist nun Khemā; having approached, he paid homage to the Buddhist nun Khemā and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Buddhist nun Khemā - "Venerable lady, does the Truth Finder exist after death?" "Great king, this has been left undeclared by the Blessed One - 'The Truth Finder exists after death'." "But venerable lady, does the Truth Finder not exist after death?" "This too, great king, has been left undeclared by the Blessed One - 'The Truth Finder does not exist after death'." "Venerable lady, does the Truth Finder both exist and not exist after death?" "Great king, this has been left undeclared by the Blessed One - 'The Truth Finder both exists and does not exist after death'." "But venerable lady, does the Truth Finder neither exist nor not exist after death?" "This too, great king, has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'."

"When asked 'Venerable lady, does the Truth Finder exist after death?', "Great king, this has been left undeclared by the Blessed One - 'The Truth Finder exists after death'" you say. "When asked 'But venerable lady, does the Truth Finder not exist after death?' - 'This too, great king, has been left undeclared by the Blessed One - 'The Truth Finder does not exist after death'" you say. "When asked 'Venerable lady, does the Truth Finder both exist and not exist after death?' - "Great king, this has been left undeclared by the Blessed One - 'The Truth Finder both exists and does not exist after death'" you say. "When asked 'But venerable lady, does the Truth Finder neither exist nor not exist after death?' - 'This too, great king, has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'" you say. "What, venerable lady, is the reason, what is the condition why this has been left undeclared by the Blessed One?"

"Then, great king, I shall question you about this very matter. Answer as you think fit. What do you think, great king, do you have any accountant, mathematician, or statistician who could count the sand in the Ganges - whether so many grains of sand, or so many hundreds of grains of sand, or so many thousands of grains of sand, or so many hundreds of thousands of grains of sand?" "No, venerable lady." "Do you have any accountant, mathematician, or statistician who could count the water in the great ocean - whether so many gallons of water, or so many hundreds of gallons of water, or so many thousands of gallons of water, or so many hundreds of thousands of gallons of water?" "No, venerable lady." "What is the reason for this?" "Great lady, the ocean is deep, immeasurable, difficult to fathom." "Even so, great king, that form by which one describing the Truth Finder would describe him - that form has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, great king, liberated through the extinction of form, is deep, immeasurable, difficult to fathom - just like the great ocean. 'The Truth Finder exists after death' does not apply, 'the Truth Finder does not exist after death' does not apply, 'the Truth Finder both exists and does not exist after death' does not apply, 'the Truth Finder neither exists nor does not exist after death' does not apply.

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

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

That consciousness by which one describing the Truth Finder would describe him - that consciousness has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, great king, liberated through the extinction of consciousness, is deep, immeasurable, difficult to fathom - just like the great ocean. 'The Truth Finder exists after death' does not apply, 'the Truth Finder does not exist after death' does not apply, 'the Truth Finder both exists and does not exist after death' does not apply, 'the Truth Finder neither exists nor does not exist after death' does not apply. Then King Pasenadi of Kosala, having delighted in and approved of the Buddhist nun Khemā's words, rose from his seat, paid homage to the Buddhist nun Khemā, circumambulated her, and departed.

Then on another occasion, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said this to the Blessed One - "What, Venerable Sir, does the Truth Finder exist after death?" "This has been left undeclared by me, great king - 'The Truth Finder exists after death'." "But Venerable Sir, does the Truth Finder not exist after death?" "This too, great king, has been left undeclared by me - 'The Truth Finder does not exist after death'." "What, Venerable Sir, does the Truth Finder both exist and not exist after death?" "This has been left undeclared by me, great king - 'The Truth Finder both exists and does not exist after death'." "But Venerable Sir, does the Truth Finder neither exist nor not exist after death?" "This too, great king, has been left undeclared by me - 'The Truth Finder neither exists nor does not exist after death'." "When asked 'What, Venerable Sir, does the Truth Finder exist after death?' - 'This has been left undeclared by me, great king - The Truth Finder exists after death'" you say...etc... "When asked 'But Venerable Sir, does the Truth Finder neither exist nor not exist after death?' - 'This too, great king, has been left undeclared by me - 'The Truth Finder neither exists nor does not exist after death'" you say. "What, Venerable Sir, is the reason, what is the condition why this has been left undeclared by the Blessed One?"

"Then, great king, I shall question you about this very matter. Answer as you think fit. What do you think, great king, do you have any accountant, mathematician, or statistician who could count the sand in the Ganges - whether so many grains of sand...etc... or so many hundreds of thousands of grains of sand?" "No, Venerable Sir." "Do you have any accountant, mathematician, or statistician who could count the water in the great ocean - whether so many gallons of water...etc... or so many hundreds of thousands of gallons of water?" "No, Venerable Sir." "What is the reason for this?" "Venerable Sir, the great ocean is deep, immeasurable, difficult to fathom. Even so, great king, that form by which one describing the Truth Finder would describe him - that form has been abandoned by the Truth Finder, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. The Truth Finder, great king, liberated through the extinction of form, is deep, immeasurable, difficult to fathom - just like the great ocean. 'The Truth Finder exists after death' does not apply...etc... 'The Truth Finder neither exists nor does not exist after death' does not apply. In feeling...etc... of perception...etc... of formations...etc..."

"Wonderful, Venerable Sir, marvellous, Venerable Sir! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state. On one occasion, Venerable Sir, having approached the Buddhist nun Khemā, I asked her about this matter. That noble lady explained this matter to me with these very same terms and phrases, just as the Blessed One has done. Wonderful, Venerable Sir, marvellous, Venerable Sir! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state. Well now, Venerable Sir, we must go. We have many duties and many things to do." "Now is the time you think fit, great king." Then King Pasenadi of Kosala, having delighted in and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. First.

2. The Discourse to Anurādha

411. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Venerable Anurādha was dwelling in a forest hut not far from the Blessed One. Then several wanderers belonging to other sects approached the Venerable Anurādha; having approached, they exchanged greetings with the Venerable Anurādha. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, those wanderers belonging to other sects said this to the Venerable Anurādha - "Friend Anurādha, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms of these four cases: 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'"? "Friends, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms other than these four cases: 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'." When this was said, those wanderers belonging to other sects said this to the Venerable Anurādha - "This monk must be newly ordained, not long gone forth, or else an elder who is foolish and inexperienced." Then those wanderers belonging to other sects, having disparaged the Venerable Anurādha as being newly ordained and foolish, rose from their seats and departed.

Then, soon after those wanderers belonging to other sects had left, this occurred to the Venerable Anurādha - "If those wanderers belonging to other sects should ask me further questions, how should I answer so that I speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should I explain in accordance with the Teaching, and so that no reasonable consequence of my statement gives ground for criticism?" Then the Venerable Anurādha 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 Anurādha said this to the Blessed One - "Here, Venerable Sir, I am dwelling in a forest hut not far from the Blessed One. Then, Venerable Sir, several wanderers belonging to other sects approached me; having approached, they exchanged greetings with me. After exchanging courteous and cordial greetings, they sat down to one side. Seated to one side, Venerable Sir, those wanderers belonging to other sects said this to me - "Friend Anurādha, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms of these four cases: 'The Truth Finder exists after death' or... 'The Truth Finder neither exists nor does not exist after death.'" When this was said, Venerable Sir, I said this to those wanderers belonging to other sects - "Friend, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms other than these four cases: 'The Truth Finder exists after death' or... 'The Truth Finder neither exists nor does not exist after death.'" When this was said, Venerable Sir, those wanderers belonging to other sects said this to me - "This monk must be newly ordained, not long gone forth, or else an elder who is foolish and inexperienced." Then, Venerable Sir, those wanderers belonging to other sects, having disparaged me as being newly ordained and foolish, rose from their seats and departed. Then, Venerable Sir, soon after those wanderers belonging to other sects had left, this occurred to me - "If those wanderers belonging to other sects should ask me further questions, how should I answer so that I speak what has been said by the Blessed One, and not misrepresent the Blessed One with what is contrary to fact? How should I explain in accordance with the Teaching, and so that no reasonable consequence of my statement gives ground for criticism?"

"What do you think, Anurādha, is form permanent or impermanent?"

"Impermanent, Venerable Sir."

"And that which is impermanent, is it suffering or happiness?"

"Suffering, Venerable Sir."

"And that which is impermanent, suffering, and subject to change, is it fitting to regard it - 'This is mine, this I am, this is my self'?"

"No, Venerable Sir."

"Is feeling permanent or impermanent?"...etc... perception...etc... formations...etc... "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, Anurādha, 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 - whether past, future, or present...etc... whatever perception... etc... whatever formations... etc... 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, Anurādha, 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.'

"What do you think, Anurādha, do you regard form as the Truth Finder?" "No, Venerable Sir." "Do you regard feeling as the Truth Finder?" "No, Venerable Sir." "Do you regard perception as the Truth Finder?" "No, Venerable Sir." "Do you regard formations as the Truth Finder?" "No, Venerable Sir." "Do you regard consciousness as the Truth Finder?" "No, Venerable Sir." "What do you think, Anurādha, do you regard the Truth Finder as being in form?" "No, Venerable Sir." "Do you regard the Truth Finder as being apart from form?" "No, Venerable Sir." In feeling...etc... apart from feeling...etc... in perception...etc... apart from perception...etc... in formations...etc... apart from formations...etc... do you regard the Truth Finder as being in consciousness?" "No, Venerable Sir." "Do you regard the Truth Finder as being apart from consciousness?" "No, Venerable Sir."

"What do you think, Anurādha, do you regard form, feeling, perception, formations, consciousness as the Truth Finder?" "No, Venerable Sir." "What do you think, Anurādha, do you regard this formless, without feeling, without perception, without formations, without consciousness as the Truth Finder?" "No, Venerable Sir." "Anurādha, when in this very life the Truth Finder is not actually found as truth and fact, is it proper for you to make this declaration: 'Friend, when the Truth Finder, who is a supreme person, the highest person, one who has attained the supreme attainment, is being described, he is described in terms other than these four cases: 'The Truth Finder exists after death' or...etc... 'The Truth Finder neither exists nor does not exist after death.'" "No, Venerable Sir." "Good, good, Anurādha! "Formerly, Anurādha, and now too, I proclaim only suffering and the cessation of suffering." The second.

3. First Sāriputta-Koṭṭhika Sutta

412. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Mahākoṭṭhika, having emerged from seclusion in the evening, approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta -

"Friend Sāriputta, does the Truth Finder exist after death?" "Friend, this has been left undeclared by the Blessed One - 'The Truth Finder exists after death'." "But friend, does the Truth Finder not exist after death?" "Friend, this too has been left undeclared by the Blessed One - 'The Truth Finder does not exist after death'." "Friend, does the Truth Finder both exist and not exist after death?" "Friend, this has been left undeclared by the Blessed One - 'The Truth Finder both exists and does not exist after death'." "But friend, does the Truth Finder neither exist nor not exist after death?" "Friend, this too has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'."

"When asked 'Friend, does the Truth Finder exist after death?', you say 'Friend, this has been left undeclared by the Blessed One - The Truth Finder exists after death'" you say...etc... "When asked 'But friend, does the Truth Finder neither exist nor not exist after death?' - 'Friend, this too has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'" you say. "What, friend, is the reason, what is the condition why this has been left undeclared by the Blessed One?"

"Friend, 'The Truth Finder exists after death' is concerned with form. 'The Truth Finder does not exist after death' is concerned with form. 'The Truth Finder both exists and does not exist after death' is concerned with form. 'The Truth Finder neither exists nor does not exist after death' is concerned with form. Friend, 'The Truth Finder exists after death' is concerned with feeling. 'The Truth Finder does not exist after death' is concerned with feeling. 'The Truth Finder both exists and does not exist after death' is concerned with feeling. 'The Truth Finder neither exists nor does not exist after death' is concerned with feeling. Friend, 'The Truth Finder exists after death' is concerned with perception. 'The Truth Finder does not exist after death' is concerned with perception. 'The Truth Finder both exists and does not exist after death' is concerned with perception. 'The Truth Finder neither exists nor does not exist after death' is concerned with perception. Friend, 'The Truth Finder exists after death' is concerned with formations. 'The Truth Finder does not exist after death' is concerned with formations. 'The Truth Finder both exists and does not exist after death' is concerned with formations. 'The Truth Finder neither exists nor does not exist after death' is concerned with formations. Friend, 'The Truth Finder exists after death' is concerned with consciousness. 'The Truth Finder does not exist after death' is concerned with consciousness. 'The Truth Finder both exists and does not exist after death' is concerned with consciousness. 'The Truth Finder neither exists nor does not exist after death' is concerned with consciousness. This, friend, is the reason, this is the condition why this has been left undeclared by the Blessed One." Third.

4. Second Sāriputta-Koṭṭhika Sutta

413. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... "What, friend, is the reason, what is the condition why this has been left undeclared by the Blessed One?" "Friend, when one does not know and see form as it really is, when one does not know and see the origin of form as it really is, when one does not know and see the cessation of form as it really is, when one does not know and see the way leading to the cessation of form as it really is, then one holds the view 'The Truth Finder exists after death'; one holds the view 'The Truth Finder does not exist after death'; one holds the view 'The Truth Finder both exists and does not exist after death'; one holds the view 'The Truth Finder neither exists nor does not exist after death'. Feeling...etc... perception...etc... formations...etc... When one does not know and see consciousness as it really is, when one does not know and see the origin of consciousness as it really is, when one does not know and see the cessation of consciousness as it really is, when one does not know and see the way leading to the cessation of consciousness as it really is, then one holds the view 'The Truth Finder exists after death'; one holds the view 'The Truth Finder does not exist after death'; one holds the view 'The Truth Finder both exists and does not exist after death'; one holds the view 'The Truth Finder neither exists nor does not exist after death'.

"Friend, when one knows and sees form as it really is, when one knows and sees the origin of form as it really is, when one knows and sees the cessation of form as it really is, when one knows and sees the way leading to the cessation of form as it really is, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. Feeling...etc... perception...etc... formations...etc... When one knows and sees consciousness as it really is, when one knows and sees the origin of consciousness as it really is, when one knows and sees the cessation of consciousness as it really is, when one knows and sees the way leading to the cessation of consciousness as it really is, then one does not hold the view 'The Truth Finder exists after death'; one does not hold the view 'The Truth Finder does not exist after death'; one does not hold the view 'The Truth Finder both exists and does not exist after death'; one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. This, friend, is the reason, this is the condition why this has been left undeclared by the Blessed One." Fourth.

5. Third Sāriputta-Koṭṭhika Sutta

414. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana...etc... "What, friend, is the reason, what is the condition why this has been left undeclared by the Blessed One?" "Friend, when one has not abandoned lust for form, has not abandoned desire, has not abandoned affection, has not abandoned thirst, has not abandoned passion, has not abandoned craving, then one holds the view 'The Truth Finder exists after death'...etc... one holds the view 'The Truth Finder neither exists nor does not exist after death'. In feeling...etc... in perception...etc... in formations...etc... When one has not abandoned lust for consciousness, has not abandoned desire, has not abandoned affection, has not abandoned thirst, has not abandoned passion, has not abandoned craving, then one holds the view 'The Truth Finder exists after death'...etc... one holds the view 'The Truth Finder neither exists nor does not exist after death'. But friend, when one has abandoned lust for form...etc... in feeling...etc... in perception...etc... in formations...etc... When one has abandoned lust for consciousness, has abandoned desire, has abandoned affection, has abandoned thirst, has abandoned passion, has abandoned craving, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. This, friend, is the reason, this is the condition why this has been left undeclared by the Blessed One." Fifth.

6. Fourth Sāriputta-Koṭṭhika Sutta

415. On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhika were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Mahākoṭṭhika; having approached, he exchanged greetings with the Venerable Mahākoṭṭhika. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika - "'Friend Koṭṭhika, does the Truth Finder exist after death?'...etc... "When asked 'But friend, does the Truth Finder neither exist nor not exist after death?' - 'Friend, this too has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'" you say." "What, friend, is the reason, what is the condition why this has been left undeclared by the Blessed One?"

"Friend, when one delights in form, takes pleasure in form, rejoices in form, and does not know and see the cessation of form as it really is, then one holds the view 'The Truth Finder exists after death'; one holds the view 'The Truth Finder does not exist after death'; one holds the view 'The Truth Finder both exists and does not exist after death'; one holds the view 'The Truth Finder neither exists nor does not exist after death'. Friend, when one delights in feeling, takes pleasure in feeling, rejoices in feeling, and does not know and see the cessation of feeling as it really is, then one holds the view 'The Truth Finder exists after death'...etc... Friend, when one delights in perception...etc... Friend, when one delights in formations...etc... Friend, when one delights in consciousness, takes pleasure in consciousness, rejoices in consciousness, and does not know and see the cessation of consciousness as it really is, then one holds the view 'The Truth Finder exists after death'...etc... one holds the view 'The Truth Finder neither exists nor does not exist after death'."

"Friend, when one does not delight in form, does not take pleasure in form, does not rejoice in form, and knows and sees the cessation of form as it really is, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. Friend, when one does not delight in feeling...etc... Friend, when one does not delight in perception...etc... Friend, when one does not delight in formations...etc... Friend, when one does not delight in consciousness, does not take pleasure in consciousness, does not rejoice in consciousness, and knows and sees the cessation of consciousness as it really is, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. This, friend, is the reason, this is the condition why this has been left undeclared by the Blessed One."

"But could there be, friend, another method by which this has been left undeclared by the Blessed One?" "There might be, friend. Friend, when one delights in existence, takes pleasure in existence, rejoices in existence, and does not know and see the cessation of existence as it really is, then one holds the view 'The Truth Finder exists after death'...etc... one holds the view 'The Truth Finder neither exists nor does not exist after death'. Friend, when one does not delight in existence, does not take pleasure in existence, does not rejoice in existence, and knows and sees the cessation of existence as it really is, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. This too, friend, is a method by which this has been left undeclared by the Blessed One."

"But could there be, friend, another method by which this has been left undeclared by the Blessed One?" "There might be, friend. Friend, when one delights in clinging, takes pleasure in clinging, rejoices in clinging, and does not know and see the cessation of clinging as it really is, then one holds the view 'The Truth Finder exists after death'...etc... one holds the view 'The Truth Finder neither exists nor does not exist after death'. Friend, when one does not delight in clinging, does not take pleasure in clinging, does not rejoice in clinging, and knows and sees the cessation of clinging as it really is, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. This too, friend, is a method by which this has been left undeclared by the Blessed One."

"But could there be, friend, another method by which this has been left undeclared by the Blessed One?" "There might be, friend. Friend, when one delights in craving, takes pleasure in craving, rejoices in craving, and does not know and see the cessation of craving as it really is, then one holds the view 'The Truth Finder exists after death'...etc... one holds the view 'The Truth Finder neither exists nor does not exist after death'. Friend, when one does not delight in craving, does not take pleasure in craving, does not rejoice in craving, and knows and sees the cessation of craving as it really is, then one does not hold the view 'The Truth Finder exists after death'...etc... one does not hold the view 'The Truth Finder neither exists nor does not exist after death'. This too, friend, is a method by which this has been left undeclared by the Blessed One."

"But could there be, friend, another method by which this has been left undeclared by the Blessed One?" "What more do you wish for now from here, friend Sāriputta? Friend Sāriputta, for a monk liberated through the destruction of craving, there is no describing their round of existence." Sixth.

7. The Discourse to Moggallāna

416. Then the wanderer Vacchagotta approached the Venerable Mahāmoggallāna; having approached, he exchanged greetings with the Venerable Mahāmoggallāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Venerable Mahāmoggallāna -

"But Master Moggallāna, is the world eternal?" "This has been left undeclared by the Blessed One, Vaccha - 'The world is eternal'." "But Master Moggallāna, is the world not eternal?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The world is not eternal'." "But Master Moggallāna, is the world finite?" "This has been left undeclared by the Blessed One, Vaccha - 'The world is finite'." "But Master Moggallāna, is the world infinite?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The world is infinite'." "But Master Moggallāna, is the soul the same as the body?" "This has been left undeclared by the Blessed One, Vaccha - 'The soul is the same as the body'." "But Master Moggallāna, is the soul one thing and the body another?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The soul is one thing and the body another'." "But Master Moggallāna, does the Truth Finder exist after death?" "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder exists after death'." "But Master Moggallāna, does the Truth Finder not exist after death?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The Truth Finder does not exist after death'." "But Master Moggallāna, does the Truth Finder both exist and not exist after death?" "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder both exists and does not exist after death'." "But Master Moggallāna, does the Truth Finder neither exist nor not exist after death?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'."

"What, Master Moggallāna, is the reason, what is the condition why when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'? "But Master Moggallāna, what is the reason, what is the condition why when the ascetic Gotama is asked thus, he does not answer thus - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'?"

"Vaccha, wanderers of other sects regard the eye 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 mind as 'This is mine, this I am, this is my self'. Therefore when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'. But Vaccha, the Truth Finder, the Arahant, the Fully Enlightened One regards the eye as 'This is not mine, I am not this, this is not my self'...etc... regards the tongue as 'This is not mine, I am not this, this is not my self'...etc... regards the mind as 'This is not mine, I am not this, this is not my self'. Therefore when the Truth Finder is asked thus, he does not answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'.

Then the wanderer Vacchagotta rose from his seat and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One: "But Master Gotama, is the world eternal?" This has been left undeclared by me, Vaccha - 'The world is eternal'...etc... "But Master Gotama, does the Truth Finder neither exist nor not exist after death?" "This too, Vaccha, has been left undeclared by me - 'The Truth Finder neither exists nor does not exist after death'."

"What, Master Gotama, is the reason, what is the condition why when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'? "But Master Gotama, what is the reason, what is the condition why when you are asked thus, you do not answer thus - 'The world is eternal'...etc... 'The Truth Finder neither exists nor does not exist after death'?"

"Vaccha, wanderers of other sects regard the eye 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 mind as 'This is mine, this I am, this is my self'. Therefore when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'. But Vaccha, the Truth Finder, the Arahant, the Fully Enlightened One regards the eye as 'This is not mine, I am not this, this is not my self'...etc... regards the tongue as 'This is not mine, I am not this, this is not my self'...etc... regards the mind as 'This is not mine, I am not this, this is not my self'. Therefore when the Truth Finder is asked thus, he does not answer thus - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'."

"Wonderful, Master Gotama, marvellous, Master Gotama! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state. Just now, Master Gotama, having approached the ascetic Mahāmoggallāna, I asked him about this matter. The ascetic Moggallāna explained that matter to me with these very same terms and phrases, just as Master Gotama has done. "Wonderful, Master Gotama, marvellous, Master Gotama! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state." Seventh.

8. The Discourse to Vacchagotta

417. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One: "But Master Gotama, is the world eternal?" This has been left undeclared by me, Vaccha - 'The world is eternal'...etc... "But Master Gotama, does the Truth Finder neither exist nor not exist after death?" "This too, Vaccha, has been left undeclared by me - 'The Truth Finder neither exists nor does not exist after death'."

"Vaccha, wanderers of other sects regard form as self, or self as possessing form, or form as in self, or self as in form. They regard feeling as self...etc... perception...etc... formations...etc... They regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Therefore when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'. But Vaccha, the Truth Finder, the Arahant, the Fully Enlightened One does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling as self...etc... not perception...etc... not formations...etc... does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Therefore when the Truth Finder is asked thus, he does not answer thus - 'The world is eternal'...etc... 'The Truth Finder neither exists nor does not exist after death'."

Then the wanderer Vacchagotta rose from his seat and approached the Venerable Mahāmoggallāna; having approached, he exchanged greetings with the Venerable Mahāmoggallāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Venerable Mahāmoggallāna - "But Master Moggallāna, is the world eternal?" This has been left undeclared by the Blessed One - 'The world is eternal'...etc... "But Master Moggallāna, does the Truth Finder neither exist nor not exist after death?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'."

"What, Master Moggallāna, is the reason, what is the condition why when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'? "But Master Moggallāna, what is the reason, what is the condition why when the ascetic Gotama is asked thus, he does not answer thus - 'The world is eternal'...etc... 'The Truth Finder neither exists nor does not exist after death'?"

"Vaccha, wanderers of other sects regard form as self, or self as possessing form, or form as in self, or self as in form. They regard feeling as self...etc... perception...etc... formations...etc... They regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Therefore when wanderers of other sects are asked thus, they answer thus - 'The world is eternal' or...etc... 'The Truth Finder neither exists nor does not exist after death'. But Vaccha, the Truth Finder, the Arahant, the Fully Enlightened One does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling as self...etc... not perception...etc... not formations...etc... does not regard consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Therefore when the Truth Finder is asked thus, he does not answer thus - 'The world is eternal' or 'The world is not eternal' or 'The world is finite' or 'The world is infinite' or 'The soul is the same as the body' or 'The soul is one thing and the body another' or 'The Truth Finder exists after death' or 'The Truth Finder does not exist after death' or 'The Truth Finder both exists and does not exist after death' or 'The Truth Finder neither exists nor does not exist after death'."

"Wonderful, Master Moggallāna, marvellous, Master Moggallāna! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state. Just now, Master Moggallāna, having approached the ascetic Gotama, I asked him about this matter. The ascetic Gotama explained this matter to me with these very same terms and phrases, just as Master Moggallāna has done. "Wonderful, Master Moggallāna, marvellous, Master Moggallāna! For indeed the meaning agrees with the meaning and the phrasing agrees with the phrasing of both the Teacher and his disciple, without contradiction, namely in the highest state." The eighth.

9. The Discourse at the Debating Hall

418. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One:

"Master Gotama, in recent days, when various sectarian wanderers, ascetics and brahmins were seated together in the debating hall, this discussion arose - 'Here is Pūraṇa Kassapa, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people. He too declares the rebirth of a disciple who has died and passed away - 'That one has been reborn there, that one has been reborn there.' And when his disciple is a supreme person, the highest person, one who has attained the supreme attainment, he too declares the rebirth of that disciple who has died and passed away - 'That one has been reborn there, that one has been reborn there.'"

"Here also is Makkhali Gosāla...etc... Here also is Nigaṇṭha Nāṭaputta... etc... Here also is Sañcaya Belaṭṭhaputta... etc... Here also is Pakudha Kaccāna... etc... Here also is Ajita Kesakambala, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people. He too declares the rebirth of a disciple who has died and passed away - 'That one has been reborn there, that one has been reborn there.' And when his disciple is a supreme person, the highest person, one who has attained the supreme attainment, he too declares the rebirth of that disciple who has died and passed away - 'That one has been reborn there, that one has been reborn there.'"

"Here also is the ascetic Gotama, who is the head of an order, head of a group, teacher of a group, well-known and famous, a ford-maker, highly esteemed by many people. He too declares the rebirth of a disciple who has died and passed away - 'That one has been reborn there, that one has been reborn there.' And when his disciple is a supreme person, the highest person, one who has attained the supreme attainment, he does not declare the rebirth of that disciple who has died and passed away - 'That one has been reborn there, that one has been reborn there.' Rather, he declares about him thus - 'He has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.' Then, Master Gotama, I had doubt, had perplexity - 'How indeed is the Teaching of the ascetic Gotama to be directly known?'

"Enough, Vaccha, for your perplexity, enough for your doubt. And doubt has arisen in you regarding a matter that is cause for perplexity. I declare rebirth, Vaccha, for one with clinging, not for one without clinging. Just as, Vaccha, a fire burns with fuel, not without fuel; even so, Vaccha, I declare rebirth for one with clinging, not for one without clinging."

"When, Master Gotama, a flame is flung by the wind and goes far, what does Master Gotama declare as its fuel?" "Vaccha, when a flame is flung by the wind and goes far, I declare that it has wind as its fuel. For wind, Vaccha, is its fuel at that time." "But Master Gotama, when a being lays down this body and has not yet been reborn into another body, what does Master Gotama declare as its fuel?" "Vaccha, when a being lays down this body and has not yet been reborn into another body, I say that it has craving as its fuel. For craving, Vaccha, is its fuel at that time." Ninth.

10. The Discourse on Ānanda

419. Then the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One: "But Master Gotama, is there a self?" When this was said, the Blessed One remained silent. "But Master Gotama, is there no self?" For a second time, the Blessed One remained silent. Then the wanderer Vacchagotta rose from his seat and departed.

Then, soon after the wanderer Vacchagotta had left, the Venerable Ānanda said this to the Blessed One - "Why, Venerable Sir, did the Blessed One not answer when asked a question by the wanderer Vacchagotta?" "If I, Ānanda, when asked by the wanderer Vacchagotta 'Is there a self?' had answered 'There is a self', then, Ānanda, that would have been siding with those ascetics and brahmins who are eternalists. If I, Ānanda, when asked by the wanderer Vacchagotta 'Is there no self?' had answered 'There is no self', then, Ānanda, that would have been siding with those ascetics and brahmins who are annihilationists. If I, Ānanda, when asked by the wanderer Vacchagotta 'Is there a self?' had answered 'There is a self', would that have been consistent with the arising of the knowledge that - 'all phenomena are non-self'?" "No, Venerable Sir." "If I, Ānanda, when asked by the wanderer Vacchagotta 'Is there no self?' had answered 'There is no self', the confused wanderer Vacchagotta would have become even more confused, thinking - 'It seems I had a self before, now it does not exist.'" Tenth.

11. Sabhiyakaccāna Sutta

420. On one occasion the Venerable Sabhiya Kaccāna was dwelling at Ñātika in the Brick Hall. Then the wanderer Vacchagotta approached the Venerable Sabhiya Kaccāna; having approached, he exchanged greetings with the Venerable Sabhiya Kaccāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Venerable Sabhiya Kaccāna - "Master Kaccāna, does the Truth Finder exist after death?" "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder exists after death'." "But Master Kaccāna, does the Truth Finder not exist after death?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The Truth Finder does not exist after death'."

"Master Kaccāna, does the Truth Finder both exist and not exist after death?" "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder both exists and does not exist after death'." "But Master Kaccāna, does the Truth Finder neither exist nor not exist after death?" "This too, Vaccha, has been left undeclared by the Blessed One - 'The Truth Finder neither exists nor does not exist after death'."

"When asked 'Master Kaccāna, does the Truth Finder exist after death?' - "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder exists after death'" you say. "When asked 'But Master Kaccāna, does the Truth Finder not exist after death?' - "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder does not exist after death'" you say. "When asked 'Master Kaccāna, does the Truth Finder both exist and not exist after death?' - "This has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder both exists and does not exist after death'" you say. "When asked 'But Master Kaccāna, does the Truth Finder neither exist nor not exist after death?' - 'This too has been left undeclared by the Blessed One, Vaccha - 'The Truth Finder neither exists nor does not exist after death'" you say. "What, Master Kaccāna, is the reason, what is the condition why this has been left undeclared by the ascetic Gotama?" "Vaccha, that cause and that condition by which one might describe one as having form or being formless or having perception or not having perception or having neither perception nor non-perception - if that cause and that condition were to cease completely and totally in every way without remainder, by what means could one describe one as having form or being formless or having perception or not having perception or having neither perception nor non-perception?" "How long have you been ordained, Master Kaccāna?" "Not long, friend, three years." "Friend, even if one had only that much, that would be much, what then to say about one so advanced!" Eleventh.

The Connected Discourses on the Undeclared is concluded.

Here is its summary -

Khemā Therī and Anurādha, Sāriputta and Koṭṭhika;

Moggallāna and Vaccha, Kutūhalasālā and Ānanda;

Sabhiya is the eleventh;

The Chapter on the Six Sense Bases is the fourth.

Here is its summary -

Six sense bases and feeling, womankind and Jambukhādaka;

Sāmaṇḍaka, Moggallāna, Citta the headman, the conditioned;

The undeclared thus in ten ways.

The Connected Discourses on the Six Sense Bases is concluded.

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4. Connected Discourses on the Six Sense Bases

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Chapters

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The Connected Discourses

The Chapter on the Six Sense Bases

1.

Connected Discourses on the Six Sense Bases

1.

The Chapter on Impermanence

1.

Discourse on Internal Impermanence

2.

Internal Suffering

3.

Internal Non-self Discourse

4.

Discourse on External Impermanence

5.

External Suffering Discourse

6.

External Non-self Discourse

7.

Internal Impermanence in Past and Future Sutta

8.

Internal Suffering Past and Future Discourse

9.

Internal Non-self of Past and Future Discourse

10.

Discourse on External Impermanence Past and Future

11.

The Discourse on External, Suffering, Past and Future

12.

External, Non-self, Past and Future Discourse

2.

The Chapter of the Pairs

1.

First Discourse on Before Enlightenment

2.

The Second Discourse on Before Enlightenment

3.

First Discourse on the Quest for Gratification

4.

Second Discourse on the Quest for Gratification

5.

First Discourse on "If There Were No Gratification"

6.

Second Discourse on If There Were No Gratification

7.

First Discourse on Seeking Delight

8.

Second Discourse on Seeking Delight

9.

First Discourse on the Arising of Suffering

10.

The Second Discourse on the Arising of Suffering

3.

The Chapter on the All

1.

Discourse on All

2.

The Discourse on Abandoning

3.

The Discourse on Direct Knowledge, Full Understanding and Abandoning

4.

First Discourse on Not Fully Understanding

5.

The Second Discourse on Not Fully Understanding

6.

The Discourse on Burning

7.

The Discourse on What Has Come to Be

8.

Discourse on Uprooting and the Formless