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

The Connected Discourses

The Great Book

1. Connected Discourses on the Path

1. The Chapter on Ignorance

1. Discourse on Ignorance

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 -

"Monks, ignorance is the forerunner for the attainment of unwholesome states, followed by shamelessness and fearlessness of wrongdoing. For one who is possessed of ignorance, monks, who lacks true knowledge, wrong view arises; for one of wrong view, wrong intention arises; for one of wrong intention, wrong speech arises; for one of wrong speech, wrong action arises; for one of wrong action, wrong livelihood arises; for one of wrong livelihood, wrong effort arises; for one of wrong effort, wrong mindfulness arises; for one of wrong mindfulness, wrong concentration arises.

"But monks, true knowledge is the forerunner for the attainment of wholesome states, followed by moral shame and fear of wrongdoing. For one who has gained true knowledge, monks, right view arises; for one of right view, right intention arises; for one of right intention, right speech arises; for one of right speech, right action arises; for one of right action, right livelihood arises; for one of right livelihood, right effort arises; for one of right effort, right mindfulness arises; for one of right mindfulness, right concentration arises. First.

2. Half Sutta

2. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Nagaraka. Then the Venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "This is half of the holy life, Venerable Sir, that is - good friendship, good companionship, good comradeship."

"Do not speak thus, Ānanda, do not speak thus, Ānanda! This entire holy life, Ānanda, is - good friendship, good companionship, good comradeship. It is to be expected, Ānanda, of a monk who has good friends, good companions, good associates - that he will develop the noble eightfold path, will cultivate the noble eightfold path.

"And how, Ānanda, does a monk who has good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path? Here, Ānanda, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release; develops right intention based upon seclusion...etc... develops right speech...etc... develops right action...etc... develops right livelihood...etc... develops right effort...etc... develops right mindfulness...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, Ānanda, a monk who has good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path.

"And by this method, Ānanda, it should be understood how this entire holy life is, that is - good friendship, good companionship, good comradeship. For, Ānanda, by coming to me as a good friend, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair. By this method, Ānanda, it should be understood how this entire holy life is, that is - good friendship, good companionship, good comradeship." The second.

3. Discourse to Sāriputta

3. At Sāvatthī. 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 - "This is the entire holy life, Venerable Sir, that is - good friendship, good companionship, good comradeship."

"Good, good, Sāriputta! This entire holy life, Sāriputta, is this - good friendship, good companionship, good comradeship. It is to be expected, Sāriputta, of a monk who has good friends, good companions, good associates - that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, Sāriputta, does a monk who has good friends, good companions, good associates develop the noble eightfold path, cultivate the noble eightfold path?

Here, Sāriputta, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, Sāriputta, a monk who has good friends, good companions, good associates develops the noble eightfold path, cultivates the noble eightfold path.

"And by this method, Sāriputta, it should be understood how this entire holy life is, that is - good friendship, good companionship, good comradeship. For, Sāriputta, by coming to me as a good friend, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, suffering, displeasure, and despair are freed from sorrow, lamentation, suffering, displeasure, and despair. By this method, Sāriputta, it should be understood how this entire holy life is, that is - good friendship, good companionship, good comradeship." Third.

4. The Discourse to the Brahmin Jāṇussoṇi

4. At Sāvatthī. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. The Venerable Ānanda saw the brahmin Jāṇussoṇi leaving Sāvatthī in an all-white mare-drawn chariot. The horses yoked were white, with white ornaments, the chariot was white, the retinue was white, the reins were white, the goad was white, the parasol was white, the turban was white, the clothes were white, the sandals were white, and he was being fanned with a white yak-tail fan. People seeing it said this: "Indeed, sir, what a divine vehicle! Indeed, sir, it has the appearance of a divine vehicle!"

Then the Venerable Ānanda, having walked for alms in Sāvatthī and returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -

"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Sāvatthī for alms. Venerable Sir, I saw the brahmin Jāṇussoṇi leaving Sāvatthī in an all-white mare-drawn chariot. The horses yoked were white, with white ornaments, the chariot was white, the retinue was white, the reins were white, the goad was white, the parasol was white, the turban was white, the clothes were white, the sandals were white, and he was being fanned with a white yak-tail fan. People seeing it said this: 'Indeed, sir, what a divine vehicle! Indeed, sir, it has the appearance of a divine vehicle!' "Is it possible, Venerable Sir, to point out a divine vehicle in this Teaching and Discipline?"

"It is possible, Ānanda," said the Blessed One - "This, Ānanda, is a designation for this Noble Eightfold Path - 'divine vehicle' and also 'vehicle of the Teaching' and also 'unsurpassed victory in battle'."

"Right view, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred as its final goal, has the removal of delusion as its final goal. Right intention, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred as its final goal, has the removal of delusion as its final goal. Right speech, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred...etc... has the removal of delusion as its final goal. Right action, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred... has the removal of delusion as its final goal. Right livelihood, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred... has the removal of delusion as its final goal. Right effort, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred... has the removal of delusion as its final goal. Right mindfulness, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred... has the removal of delusion as its final goal. Right concentration, Ānanda, when developed and cultivated, has the removal of lust as its final goal, has the removal of hatred... has the removal of delusion as its final goal.

"By this method, Ānanda, it should be understood how this is a designation for this Noble Eightfold Path - 'divine vehicle' and also 'vehicle of the Teaching' and also 'unsurpassed victory in battle'." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

"For one who has faith and wisdom, these qualities are always yoked to the burden;

Moral shame is the pole, mind the strap, mindfulness the watchful charioteer.

The chariot's accessories are virtue, with meditation as axle and energy as wheels;

Equanimity and concentration are the shafts, non-desire the covering.

"Non-ill will and harmlessness, seclusion are whose weapons;

Patience is the armour, leads to security from bondage.

"This is self-originated, the unsurpassed divine vehicle;

The wise leave the world, certainly gaining victory after victory. fourth;

5. The Discourse on "For What Purpose"

5. At Sāvatthī. Then several monks approached the Blessed One...etc... sat down to one side. 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. 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 - 'But is there a path, is there a way for the full understanding of this suffering?', being asked thus, monks, you should reply to those wanderers of other sects thus - 'There is indeed, friend, a path, there is a way for the full understanding of this suffering.'

"And what, monks, is the path, what is the way for the full understanding of this suffering? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is the path, this is the way for the full understanding of this suffering. Being asked thus, monks, you should reply to those wanderers of other sects thus." Fifth.

6. First Discourse on a Certain Monk

6. At Sāvatthī. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "'Holy life, holy life,' Venerable Sir, it is said. What, Venerable Sir, is the holy life, what is the final goal of the holy life?"

"This Noble Eightfold Path, monk, is the holy life, namely - right view... etc... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion, monk - this is the final goal of the spiritual life." Sixth.

7. The Second Discourse About a Certain Monk

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

"'Removal of lust, removal of hatred, removal of delusion,' Venerable Sir, it is said. "Venerable Sir, what is this a designation for - 'removal of lust, removal of hatred, removal of delusion'?" "This, monk, is a designation for the element of Nibbāna - 'removal of lust, removal of hatred, removal of delusion'. Through that, it is called the destruction of the taints."

When this was said, that monk said this to the Blessed One - "'The Deathless, the Deathless,' Venerable Sir, it is said. What, Venerable Sir, is the Deathless, what is the path leading to the Deathless?" "The destruction of lust, the destruction of hatred, the destruction of delusion, monk - this is called the Deathless. This Noble Eightfold Path is the path leading to the Deathless, namely - right view... etc... right concentration." Seventh.

8. The Discourse on Analysis

8. At Sāvatthī. "Monks, I shall teach you and analyse the Noble Eightfold Path. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -

"And what, monks, is the Noble Eightfold Path? That is: right view... etc... right concentration.

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

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

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

"And what, monks, is right action? Monks, that which is abstinence from the destruction of life, abstinence from taking what is not given, abstinence from unchaste conduct - this, monks, is called right action.

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

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

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

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

9. The Discourse on the Pig

9. At Sāvatthī. "Just as, monks, when a rice spike or barley spike that is wrongly directed, if stepped on by hand or foot, will break the hand or foot, or draw blood - This is not a possible position. What is the reason for this? Because, monks, the spike is wrongly directed. Even so, monks, that a monk with wrongly directed view, with wrongly directed development of the path will break through ignorance, give rise to true knowledge, and realize Nibbāna - This is not a possible position. What is the reason for this? Because, monks, of the wrongly directed view.

"Just as, monks, when a rice spike or barley spike that is rightly directed, if stepped on by hand or foot, will break the hand or foot, or draw blood - This is indeed a possible position. What is the reason for this? Monks, because of right direction of the spike. Even so, monks, that a monk with rightly directed view, with rightly directed development of the path will break through ignorance, give rise to true knowledge, and realize Nibbāna - This is indeed a possible position. What is the reason for this? Monks, because of right direction of view.

"And how, monks, does a monk with rightly directed view, with rightly directed development of the path break through ignorance, give rise to true knowledge, and realize Nibbāna? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This, monks, is how a monk with rightly directed view, with rightly directed development of the path breaks through ignorance, gives rise to true knowledge, and realizes Nibbāna." Ninth.

10. The Discourse to Nandiya

10. At Sāvatthī. Then the wanderer Nandiya 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 Nandiya said this to the Blessed One - "But Master Gotama, how many things when developed and cultivated lead to Nibbāna, have Nibbāna as their destination, have Nibbāna as their final goal?"

"These eight things, Nandiya, when developed and cultivated lead to Nibbāna, have Nibbāna as their destination, have Nibbāna as their final goal. What are the eight? That is: right view... etc... right concentration. These eight things, Nandiya, when developed and cultivated lead to Nibbāna, have Nibbāna as their destination, have Nibbāna as their final goal." When this was said, the wanderer Nandiya 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." Tenth.

The Chapter on Ignorance is first.

Here is its summary -

Ignorance and half, Sāriputta and the brahmin;

What purpose and two monks, analysis and Sūkanandi.

2. The Chapter on Dwelling

1. First Discourse on Dwelling

11. At Sāvatthī. "Monks, I wish to go into seclusion for half a month. Let no one approach me except the one who brings almsfood." "Yes, Venerable Sir," those monks replied to the Blessed One, and no one approached the Blessed One except the one who brought almsfood.

Then the Blessed One, having emerged from seclusion after half a month had passed, addressed the monks - "Monks, I dwelt in a way that was a portion of that dwelling in which I first became awakened. I understood thus: 'There is feeling with wrong view as condition; there is feeling with right view as condition... etc... there is feeling with wrong concentration as condition; there is feeling with right concentration as condition; there is feeling with desire as condition; there is feeling with thought as condition; there is feeling with perception as condition; when desire is not subsided, thought is not subsided, and perception is not subsided, there is feeling with that as condition; when desire is subsided, thought is subsided, and perception is subsided, there is feeling with that as condition; there is striving for the attainment of what has not been attained, and even when that state is not attained, there is feeling with that as condition." First.

2. The Second Dwelling Discourse

12. At Sāvatthī. "Monks, I wish to go into seclusion for three months. Let no one approach me except the one who brings almsfood." "Yes, Venerable Sir," those monks replied to the Blessed One, and no one approached the Blessed One except the one who brought almsfood.

Then the Blessed One, having emerged from seclusion after three months had passed, addressed the monks - "Monks, I dwelt in a way that was a portion of that dwelling in which I first became awakened. I understood thus: 'There is feeling with wrong view as condition; there is feeling with the subsiding of wrong view as condition; there is feeling with right view as condition; there is feeling with the subsiding of right view as condition... etc... there is feeling with wrong concentration as condition; there is feeling with the subsiding of wrong concentration as condition, there is feeling with right concentration as condition; there is feeling with the subsiding of right concentration as condition; there is feeling with desire as condition; there is feeling with the subsiding of desire as condition; there is feeling with thought as condition; there is feeling with the subsiding of thought as condition; there is feeling with perception as condition; there is feeling with the subsiding of perception as condition; when desire is not subsided, thought is not subsided, and perception is not subsided, there is feeling with that as condition; when desire is subsided, thought is subsided, and perception is subsided, there is feeling with that as condition; there is striving for the attainment of what has not been attained, and even when that state is not attained, there is feeling with that as condition." The second.

3. The Discourse on the Trainee

13. At Sāvatthī. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "'Trainee, trainee,' Venerable Sir, it is said. To what extent, Venerable Sir, is one a trainee?"

"Here, monk, one is endowed with right view of a trainee...etc... one is endowed with right concentration of a trainee. To this extent, monk, is one a trainee." Third.

4. First Discourse on Arising

14. At Sāvatthī. "Monks, these eight things when developed and cultivated arise when unarisen, and they do not arise except through the manifestation of a The Truth Finder, a worthy one, a fully enlightened one. What are the eight? That is: right view... etc... right concentration. These eight things, monks, when developed and cultivated arise when unarisen, and they do not arise except through the manifestation of a The Truth Finder, a worthy one, a fully enlightened one." Fourth.

5. The Second Discourse on Arising

15. At Sāvatthī. "Monks, these eight things when developed and cultivated arise when unarisen, and they do not arise except through the discipline of the Fortunate One. What are the eight? That is: right view... etc... right concentration. These eight things, monks, when developed and cultivated arise when unarisen, and they do not arise except through the discipline of the Fortunate One." Fifth.

6. First Discourse on Purity

16. At Sāvatthī. "Monks, these eight things that are pure, bright, without blemish, free from corruption, arise when unarisen, and they do not arise except through the manifestation of a The Truth Finder, a worthy one, a fully enlightened one. What are the eight? That is: right view... etc... right concentration. These eight things, monks, that are pure, bright, without blemish, free from corruption, arise when unarisen, and they do not arise except through the manifestation of a The Truth Finder, a worthy one, a fully enlightened one." Sixth.

7. Second Discourse on Purity

17. At Sāvatthī. "Monks, these eight things that are pure, bright, without blemish, free from corruption, arise when unarisen, and they do not arise except through the discipline of the Fortunate One. What are the eight? That is: right view... etc... right concentration. These eight things, monks, that are pure, bright, without blemish, free from corruption, arise when unarisen, and they do not arise except through the discipline of the Fortunate One." Seventh.

8. First Discourse at Kukkuṭa's Park

18. Thus have I heard - On one occasion the Venerable Ānanda and the Venerable Bhadda were dwelling at Pāṭaliputta in the Cock's Park. Then the Venerable Bhadda, 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 Bhadda said this to the Venerable Ānanda -

"'Non-holy life, non-holy life,' friend Ānanda, it is said. "But what, friend, is the non-holy life?" "Good, good, friend Bhadda! Friend Bhadda, your intuition is good, your discernment is good, your question is excellent. For you ask thus, friend Bhadda - 'Non-holy life, non-holy life,' friend Ānanda, it is said. 'But what, friend, is the non-holy life?'" "Yes, friend." "This, friend, is the non-holy life, namely the eightfold wrong path - wrong view...etc... wrong concentration." The eighth.

9. The Second Discourse at Kukkuṭārāma

19. The Pāṭaliputta Source. "'Holy life, holy life,' friend Ānanda, it is said. "But what, friend, is the holy life, what is the final goal of the holy life?" "Good, good, friend Bhadda! Friend Bhadda, your intuition is good, your discernment is good, your question is excellent. For you ask thus, friend Bhadda - 'Holy life, holy life,' friend Ānanda, it is said. What, friend, is the holy life, what is the final goal of the holy life?" "Yes, friend." "This Noble Eightfold Path, friend, is the holy life, namely - right view... etc... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion, friend - this is the final goal of the spiritual life." Ninth.

10. The Third Discourse at Kukkuṭārāma

20. The Pāṭaliputta Source. "'Holy life, holy life,' friend Ānanda, it is said. "But what, friend, is the holy life, who is one living the holy life, what is the final goal of the holy life?" "Good, good, friend Bhadda! Friend Bhadda, your intuition is good, your discernment is good, your question is excellent. For you ask thus, friend Bhadda - 'Holy life, holy life,' friend Ānanda, it is said. But what, friend, is the holy life, who is one living the holy life, what is the final goal of the holy life?" "Yes, friend." "This Noble Eightfold Path, friend, is the holy life, namely - right view... etc... right concentration. One who is endowed with this Noble Eightfold Path, friend - this is called one living the holy life. The destruction of lust, the destruction of hatred, the destruction of delusion, friend - this is the final goal of the spiritual life." Tenth.

Three discourses with one source. The Chapter on Dwelling, the second.

Here is its summary -

Two dwellings and the trainee, and another two with arising;

Two are spoken with purification, and three with Kukkuṭārāma.

3. The Chapter on Wrongness

1. Discourse on Wrongness

21. At Sāvatthī. "Monks, I shall teach you wrongness and rightness. Listen to it. And what, monks, is wrongness? That is: wrong view...etc... wrong concentration. This, monks, is called wrongness. And what, monks, is rightness? That is: right view... etc... right concentration. This, monks, is called rightness." First.

2. Discourse on Unwholesome Things

22. At Sāvatthī. "Monks, I shall teach you unwholesome states and wholesome states. Listen to it. And what, monks, are unwholesome states? That is: wrong view...etc... wrong concentration. These, monks, are called unwholesome states. And what, monks, are wholesome states? That is: right view... etc... right concentration. These, monks, are called wholesome states." The second.

3. First Discourse on Practice

23. At Sāvatthī. "Monks, I shall teach you both wrong practice and right practice. Listen to it. And what, monks, is wrong practice? That is: wrong view...etc... wrong concentration. This, monks, is called wrong practice. And what, monks, is right practice? That is: right view... etc... right concentration. This, monks, is called right practice." Third.

4. Second Discourse on Practice

24. At Sāvatthī. "I do not praise wrong practice, monks, whether of a householder or one gone forth. Whether a householder or one gone forth, monks, practising wrongly, because of wrong practice, is not an achiever of the true way, the wholesome Teaching."

"And what, monks, is wrong practice? That is: wrong view...etc... wrong concentration. This, monks, is called wrong practice. I do not praise wrong practice, monks, whether of a householder or one gone forth. Whether a householder or one gone forth, monks, practising wrongly, because of wrong practice, is not an achiever of the true way, the wholesome Teaching.

"I praise right practice, monks, whether of a householder or one gone forth. Whether a householder or one gone forth, monks, practising rightly, because of right practice, is an achiever of the true way, the wholesome Teaching. And what, monks, is right practice? That is: right view... etc... right concentration. This, monks, is called right practice. I praise right practice, monks, whether of a householder or one gone forth. Whether a householder or one gone forth, monks, practising rightly, because of right practice, is an achiever of the true way, the wholesome Teaching." Fourth.

5. First Discourse on the Bad Person

25. At Sāvatthī. "Monks, I shall teach you about the bad person and the good person. Listen to it. And what, monks, is a bad person? Here, monks, someone has wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration - this, monks, is called a bad person."

"And what, monks, is a good person? Here, monks, someone has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration - this, monks, is called a superior person." Fifth.

6. The Second Discourse on the Bad Person

26. At Sāvatthī. "Monks, I shall teach you about the bad person and one who is worse than a bad person. "Monks, I shall teach you about the good person and one who is better than a good person. Listen to it. And what, monks, is a bad person? Here, monks, someone has wrong view... etc... wrong concentration - this, monks, is called a bad person."

"And what, monks, is one who is worse than a bad person? Here, monks, someone has wrong view... etc... wrong concentration, wrong knowledge, wrong liberation - this, monks, is called one who is worse than a bad person.

"And what, monks, is a good person? Here, monks, someone has right view... etc... right concentration - this, monks, is called a good person.

"And what, monks, is one who is better than a good person? Here, monks, someone has right view... etc... right concentration, right knowledge, right liberation - this, monks, is called one who is better than a good person." Sixth.

7. The Discourse on the Pot

27. At Sāvatthī. "Just as, monks, a pot without a stand is easily knocked over, but with a stand is difficult to knock over; even so, monks, a mind without support is easily shaken, but with support is difficult to shake. And what, monks, is the support for the mind? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This is the support for the mind. Just as, monks, a pot without a stand is easily knocked over, but with a stand is difficult to knock over; even so, monks, a mind without support is easily shaken, but with support is difficult to shake." Seventh.

8. The Discourse on Concentration

28. At Sāvatthī. "Monks, I shall teach you the noble right concentration with its supports and requisites. Listen to it. And what, monks, is the noble right concentration with its supports and requisites? That is: right view... etc... right mindfulness. When, monks, one-pointedness of mind is equipped with these seven factors - this, monks, is called noble right concentration with its supports and with its requisites." The eighth.

9. The Discourse on Feeling

29. At Sāvatthī. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - monks, these are the three feelings. Monks, the Noble Eightfold Path should be developed for the full understanding of these three feelings. What is the Noble Eightfold Path? That is: right view... etc... right concentration. Monks, the Noble Eightfold Path should be developed for the full understanding of these three feelings." Ninth.

10. The Discourse to Uttiya

30. At Sāvatthī. Then the Venerable Uttiya approached the Blessed One...etc... Seated to one side, the Venerable Uttiya said this to the Blessed One - "Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - 'The five cords of sensual pleasure have been declared by the Blessed One. What are the five cords of sensual pleasure declared by the Blessed One?'" "Good, good, Uttiya! These five cords of sensual pleasure have been declared by me. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose... Tastes cognizable by the tongue... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, Uttiya, are the five cords of sensual pleasure declared by me. The Noble Eightfold Path should be developed for the abandoning of these five cords of sensual pleasure. What is the Noble Eightfold Path? That is: right view... etc... right concentration. This Noble Eightfold Path should be developed for the abandoning of these five cords of sensual pleasure." Tenth.

The Chapter on Wrongness, Third.

Here is its summary -

Wrongness, unwholesome Teaching, and also two ways;

Two with an untrue man, a pot, with concentration and feeling as the third.

4. The Chapter on Practice

1. First Discourse on Practice

31. At Sāvatthī. "Monks, I shall teach you wrong practice and right practice. Listen to it. And what, monks, is wrong practice? That is: wrong view...etc... wrong concentration. This, monks, is called wrong practice. And what, monks, is right practice? That is: right view... etc... right concentration. This, monks, is called right practice." First.

2. The Second Discourse on Practice

32. At Sāvatthī. "Monks, I shall teach you one who practises wrongly and one who practises rightly. Listen to it. And what, monks, is one who practises wrongly? Here, monks, someone has wrong view... etc... wrong concentration - this, monks, is called one who practises wrongly. And what, monks, is one who practises rightly? Here, monks, someone has right view... etc... right concentration - this, monks, is called one who practises rightly." The second.

3. The Discourse on Being Deviated

33. At Sāvatthī. "Monks, for anyone in whom the Noble Eightfold Path is deviated, their Noble Eightfold Path that rightly leads to the destruction of suffering is deviated. Monks, for anyone in whom the Noble Eightfold Path is undertaken, their Noble Eightfold Path that rightly leads to the destruction of suffering is undertaken. And what, monks, is the Noble Eightfold Path? That is: right view... etc... right concentration. Monks, for anyone in whom this Noble Eightfold Path is deviated, their Noble Eightfold Path that rightly leads to the destruction of suffering is deviated. Monks, for anyone in whom this Noble Eightfold Path is undertaken, their Noble Eightfold Path that rightly leads to the destruction of suffering is undertaken." Third.

4. The Discourse on Going to the Far Shore

34. At Sāvatthī. "Monks, these eight things when developed and cultivated lead to going from the near shore to the far shore. What are the eight? That is: right view... etc... right concentration. These eight things, monks, when developed and cultivated lead to going from the near shore to the far shore."

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

"Few among human beings are those people who go to the far shore;

There are other beings here who run along just on the shore.

"Those who follow the Teaching in the perfectly proclaimed Teaching;

Those people will reach perfection, crossing the realm of death so hard to cross.

Having abandoned the dark Teaching, the wise person should develop the bright one;

Having gone forth from home to homelessness, for seclusion where delight is far away.

One who owns nothing should wish for delight there, having abandoned sensual pleasures;

A wise person should purify oneself from mental defilements.

Those whose mind is rightly developed in the factors of enlightenment;

Those who delight in relinquishing grasping, without clinging;

The arahants with taints destroyed are radiant, they have attained final Nibbāna in the world." fourth;

5. The First Discourse on Recluseship

35. At Sāvatthī. "Monks, I shall teach you about the ascetic life and the fruits of the ascetic life. Listen to it. And what, monks, is the ascetic life? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is called the ascetic life. And what, monks, are the fruits of the ascetic life? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship - these, monks, are called the fruits of the ascetic life." Fifth.

6. The Second Discourse on Asceticism

36. At Sāvatthī. "Monks, I shall teach you the ascetic life and the goal of the ascetic life. Listen to it. And what, monks, is the ascetic life? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is called the ascetic life. And what, monks, is the goal of the ascetic life? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the goal of the ascetic life." Sixth.

7. The First Discourse on the State of a Brahmin

37. At Sāvatthī. "Monks, I shall teach you about the holy life and the fruits of the holy life. Listen to it. And what, monks, is the holy life? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is called the holy life. And what, monks, are the fruits of the holy life? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship - these, monks, are called the fruits of the holy life." Seventh.

8. The Second Discourse on the State of Brahmā

38. At Sāvatthī. "Monks, I shall teach you the holy life and the goal of the holy life. Listen to it. And what, monks, is the holy life? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is called the holy life. And what, monks, is the goal of the holy life? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the goal of the holy life." The eighth.

9. First Discourse on the Holy Life

39. At Sāvatthī. "Monks, I shall teach you about the holy life and the fruits of the holy life. Listen to it. And what, monks, is the holy life? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is called the holy life. And what, monks, are the fruits of the holy life? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship - these, monks, are called the fruits of the holy life." Ninth.

10. Second Discourse on the Holy Life

40. At Sāvatthī. "Monks, I shall teach you the holy life and the goal of the holy life. Listen to it. And what, monks, is the holy life? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is called the holy life. And what, monks, is the goal of the holy life? The destruction of lust, the destruction of hatred, the destruction of delusion, monks - this, monks, is called the goal of the holy life." Tenth.

The Chapter on Practice, Fourth.

Here is its summary -

Practice and practising, and failing and going beyond;

Two are spoken of with asceticism, and another two with brahminhood;

Two are spoken of with the holy life, thus is the chapter declared.

5. The Chapter of the Consecutive Repetitions on the Wanderers of Other Sects

1. The Discourse on Dispassion from Lust

41. At Sāvatthī. "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 purpose of dispassion from lust.' Monks, if wanderers of other sects were to ask you thus - 'But is there a path, is there a way for dispassion from lust?', being asked thus, monks, you should reply to those wanderers of other sects thus - 'There is indeed, friend, a path, there is a way for dispassion from lust.' And what, monks, is the path, what is the way for dispassion from lust? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is the path, this is the way for dispassion from lust. Being asked thus, monks, you should reply to those wanderers of other sects thus." First.

2-7.

Six Discourses on Abandoning Fetters and So Forth

42-47. "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 purpose of abandoning the fetters'...etc... 'Friend, the holy life is lived under the Blessed One for the purpose of uprooting the underlying tendencies'...etc... 'Friend, the holy life is lived under the Blessed One for the purpose of fully understanding the course'...etc... 'Friend, the holy life is lived under the Blessed One for the purpose of destroying the taints'...etc... 'Friend, the holy life is lived under the Blessed One for the purpose of realizing the fruit of true knowledge and liberation'...etc... 'Friend, the holy life is lived under the Blessed One for the purpose of knowledge and vision'...etc... Seventh.

8. The Discourse on Final Nibbāna without Clinging

48. At Sāvatthī. "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 purpose of final Nibbāna without clinging.' Monks, if wanderers of other sects were to ask you thus - 'But is there a path, is there a way to final Nibbāna without clinging?', being asked thus, monks, you should reply to those wanderers of other sects thus - 'There is indeed, friend, a path, there is a way to final Nibbāna without clinging.' And what, monks, is the path, what is the way to final Nibbāna without clinging? This is the Noble Eightfold Path, namely - right view... etc... right concentration. This, monks, is the path, this is the way to final Nibbāna without clinging. Being asked thus, monks, you should reply to those wanderers of other sects thus." The eighth.

The Chapter of the Consecutive Repetitions on the Wanderers of Other Sects, the fifth.

Here is its summary -

Dispassion, fetter, underlying tendency, course, taints, destruction;

True knowledge, liberation and knowledge, not clinging is the eighth.

6. The Chapter of the Sun Consecutive Repetitions

1. The Discourse on Good Friends

49. At Sāvatthī. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the noble eightfold path for a monk, that is: good friendship. It is to be expected of a monk who has good friends: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who has good friends develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who has good friends develops the noble eightfold path, cultivates the noble eightfold path." First.

2-6.

Five Discourses on Accomplishment in Virtue and Others

50-54. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the noble eightfold path for a monk, that is: perfection of virtue. It is to be expected of a monk who is accomplished in virtue... that is: perfection of desire... that is: perfection of self... that is: perfection of view... that is: perfection of diligence... Sixth.

7. The Discourse on Achievement in Careful Attention

55. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the noble eightfold path for a monk, that is: accomplishment in careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who is accomplished in careful attention develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who is accomplished in careful attention develops the noble eightfold path, cultivates the noble eightfold path." Seventh.

1. The Discourse on Good Friends

56. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the noble eightfold path for a monk, that is: good friendship. It is to be expected of a monk who has good friends: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who has good friends develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk who has good friends develops the noble eightfold path, cultivates the noble eightfold path." First.

2-6.

Five Discourses on Accomplishment in Virtue and Others

57-61. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the noble eightfold path for a monk, that is: perfection of virtue...etc... that is: perfection of desire...etc... that is: perfection of self...etc... that is: perfection of view...etc... that is: perfection of diligence...etc... Sixth.

7. The Discourse on Achievement in Careful Attention

62. that is: accomplishment in careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who is accomplished in careful attention develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk who is accomplished in careful attention develops the noble eightfold path, cultivates the noble eightfold path." Seventh.

The Chapter of the Sun Consecutive Repetitions is sixth.

Here is its summary -

Good friend and virtue, desire and self-accomplishment;

View and diligence, and careful attention is seventh.

7. The Chapter of the Consecutive Repetitions on One Thing

1. The Discourse on Good Friends

63. At Sāvatthī. "One thing, monks, is of great benefit for the arising of the noble eightfold path. What is that one thing? That is: good friendship. It is to be expected of a monk who has good friends: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who has good friends develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who has good friends develops the noble eightfold path, cultivates the noble eightfold path." First.

2-6.

Five Discourses on Accomplishment in Virtue and Others

64-68. "One thing, monks, is of great benefit for the arising of the noble eightfold path. What is that one thing? That is: perfection of virtue...etc... that is: perfection of desire...etc... that is: perfection of self...etc... that is: perfection of view...etc... that is: perfection of diligence...etc... Sixth.

7. The Discourse on Achievement in Careful Attention

69. that is: accomplishment in careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who is accomplished in careful attention develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who is accomplished in careful attention develops the noble eightfold path, cultivates the noble eightfold path." Seventh.

1. The Discourse on Good Friends

70. At Sāvatthī. "One thing, monks, is of great benefit for the arising of the noble eightfold path. What is that one thing? That is: good friendship. It is to be expected of a monk who has good friends: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who has good friends develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk who has good friends develops the noble eightfold path, cultivates the noble eightfold path." First.

2-6.

Five Discourses on Accomplishment in Virtue and Others

71-75. At Sāvatthī. "One thing, monks, is of great benefit for the arising of the noble eightfold path. What is that one thing? That is: perfection of virtue...etc... that is: perfection of desire...etc... that is: perfection of self...etc... that is: perfection of view...etc... that is: perfection of diligence...etc... Sixth.

7. The Discourse on Achievement in Careful Attention

76. that is: accomplishment in careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who is accomplished in careful attention develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk who is accomplished in careful attention develops the noble eightfold path, cultivates the noble eightfold path." Seventh.

The Chapter of the Consecutive Repetitions on One Thing, seventh.

Here is its summary -

Good friend and virtue, desire and self-accomplishment;

View and diligence, and careful attention is seventh.

8. The Second Chapter of the Consecutive Repetitions on One Thing

1. The Discourse on Good Friends

77. At Sāvatthī. "Monks, I do not see any other single factor by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path goes to fulfilment of development, as good friendship. It is to be expected of a monk who has good friends: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who has good friends develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who has good friends develops the noble eightfold path, cultivates the noble eightfold path." First.

2-6.

Five Discourses on Accomplishment in Virtue and Others

78-82. "Monks, I do not see any other single factor by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path goes to fulfilment of development, as accomplishment in virtue...etc... as accomplishment in desire...etc... as accomplishment in self...etc... as accomplishment in view...etc... as accomplishment in diligence...etc... Sixth.

7. The Discourse on Achievement in Careful Attention

83. "Just as this, monks, is accomplishment in careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who is accomplished in careful attention develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who is accomplished in careful attention develops the noble eightfold path, cultivates the noble eightfold path." Seventh.

1. The Discourse on Good Friends

84. "Monks, I do not see any other single factor by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path goes to fulfilment of development, as good friendship. It is to be expected of a monk who has good friends: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who has good friends develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk who has good friends develops the noble eightfold path, cultivates the noble eightfold path." First.

2-6.

Five Discourses on Accomplishment in Virtue and Others

85-89. "Monks, I do not see any other single factor by which the unarisen Noble Eightfold Path arises, or the arisen Noble Eightfold Path goes to fulfilment of development, as accomplishment in virtue...etc... as accomplishment in desire...etc... as accomplishment in self...etc... as accomplishment in view...etc... as accomplishment in diligence...etc... Sixth.

7. The Discourse on Achievement in Careful Attention

90. "Just as this, monks, is accomplishment in careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a monk who is accomplished in careful attention develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk who is accomplished in careful attention develops the noble eightfold path, cultivates the noble eightfold path." Seventh.

The Second Chapter of the Consecutive Repetitions on One Thing, the eighth.

Here is its summary -

Good friend and virtue, desire and self-accomplishment;

View and diligence, and careful attention is seventh.

1. The Chapter of the Ganges Consecutive Repetitions

1. First Discourse on Slanting to the East

91. At Sāvatthī. "Just as, monks, the river Ganges slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-5.

Second Set of Four Discourses on Slanting to the East

92-95. "Just as, monks, the river Yamunā slants towards the east, slopes towards the east, inclines towards the east; even so, monks...etc... just as, monks, the river Aciravatī slants towards the east, slopes towards the east, inclines towards the east; even so, monks...etc... just as, monks, the river Sarabhū slants towards the east, slopes towards the east, inclines towards the east; even so, monks...etc... just as, monks, the river Mahī slants towards the east, slopes towards the east, inclines towards the east; even so, monks...etc... Fifth.

6. The Sixth Discourse on Slanting Towards the East

96. "Just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the east, slope towards the east, incline towards the east; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Sixth.

1. First Discourse on Slanting Towards the Ocean

97. Just as, monks, the river Ganges slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Group of Five Discourses on Flowing Towards the Ocean

98-102. "Just as, monks, the river Yamuna slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Aciravatī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Sarabhū slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Mahī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the ocean, slope towards the ocean, incline towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Sixth.

The Chapter of the Ganges Consecutive Repetitions, First.

Here is its summary -

Six slanting towards the east, and six slanting towards the ocean;

These two sets of six make twelve, thus is the chapter declared;

The Ganges Repetition Series with speech on eastward slanting path, dependent on seclusion, the first set of twelve.

2. The Second Chapter of the Ganges Consecutive Repetitions

1. First Discourse on Slanting to the East

103. "Just as, monks, the river Ganges slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Five Suttas on Slanting Towards the East and So Forth

104. "Just as, monks, the river Yamunā slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... The second.

105. "Just as, monks, the river Aciravatī slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... Third.

106. "Just as, monks, the river Sarabhū slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... fourth.

107. "Just as, monks, the river Mahī slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... fifth.

108. "Just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the east, slope towards the east, incline towards the east; even so, monks, a monk...etc... Sixth.

1. First Discourse on Slanting Towards the Ocean

109. Just as, monks, the river Ganges slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Group of Five Discourses on Flowing Towards the Ocean

110. "Just as, monks, the river Yamuna slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... The second.

111. "Just as, monks, the river Aciravatī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... Third.

112. "Just as, monks, the river Sarabhū slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... fourth.

113. "Just as, monks, the river Mahī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... fifth.

114. "Just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the ocean, slope towards the ocean, incline towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Sixth.

1. First Discourse on Slanting to the East

115. "Just as, monks, the river Ganges slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal...etc... develops right concentration grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Five Suttas on Slanting Towards the East and So Forth

116. Just as, monks, the river Yamunā slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... The second.

117. "Just as, monks, the river Aciravatī slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... Third.

118. "Just as, monks, the river Sarabhū slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... fourth.

119. "Just as, monks, the river Mahī slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... fifth.

120. "Just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the east, slope towards the east, incline towards the east; even so, monks, a monk...etc... Sixth.

1. First Discourse on Slanting Towards the Ocean

121. Just as, monks, the river Ganges slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal...etc... develops right concentration grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Group of Five Discourses on Flowing Towards the Ocean

122-126. "Just as, monks, the river Yamuna slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Aciravatī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Sarabhū slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Mahī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the ocean, slope towards the ocean, incline towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal...etc... develops right concentration grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Sixth.

1. First Discourse on Slanting to the East

127. "Just as, monks, the river Ganges slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Five Suttas on Slanting Towards the East and So Forth

128-132. "Just as, monks, the river Yamunā slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... just as, monks, the river Aciravatī slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... just as, monks, the river Sarabhū slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... just as, monks, the river Mahī slants towards the east, slopes towards the east, inclines towards the east; even so, monks, a monk...etc... just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the east, slope towards the east, incline towards the east; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Sixth.

1. First Discourse on Slanting Towards the Ocean

133. Just as, monks, the river Ganges slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." First.

2-6.

The Second Group of Five Discourses on Flowing Towards the Ocean

134-138. "Just as, monks, the river Yamuna slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Aciravatī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Sarabhū slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, the river Mahī slants towards the ocean, slopes towards the ocean, inclines towards the ocean; even so, monks, a monk...etc... just as, monks, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, all of them slant towards the ocean, slope towards the ocean, incline towards the ocean; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Sixth.

The Second Chapter of the Ganges Consecutive Repetitions, Second.

Here is its summary -

Six slanting towards the east, and six slanting towards the ocean;

These two sets of six make twelve, thus is the chapter declared;

Slanting towards Nibbāna, sets of twelve, four, six and nine.

5. The Chapter of the Diligence Consecutive Repetitions

1. Discourse on the Truth Finder

139. At Sāvatthī. "Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder, the Arahant, the Perfectly Enlightened One is declared foremost among them; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence; diligence is declared foremost among these states. It is to be expected of a diligent monk: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a diligent monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a diligent monk develops the noble eightfold path, cultivates the noble eightfold path."

"Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder, the Arahant, the Perfectly Enlightened One is declared foremost among them; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence; diligence is declared foremost among these states. It is to be expected of a diligent monk: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a diligent monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a diligent monk develops the noble eightfold path, cultivates the noble eightfold path."

"Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder, the Arahant, the Perfectly Enlightened One is declared foremost among them; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence; diligence is declared foremost among these states. It is to be expected of a diligent monk: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a diligent monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal...etc... develops right concentration grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal. This is how, monks, a diligent monk develops the noble eightfold path, cultivates the noble eightfold path."

"Monks, among whatever beings there are - whether footless or with two feet or four feet or many feet, whether having form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient - the Truth Finder, the Arahant, the Perfectly Enlightened One is declared foremost among them; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence; diligence is declared foremost among these states. It is to be expected of a diligent monk: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a diligent monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. This is how, monks, a diligent monk develops the noble eightfold path, cultivates the noble eightfold path." First.

2. Term Discourse

140. "Monks, just as whatever footprints of living beings that walk belong to the wilderness, all of them are encompassed by the elephant's footprint; the elephant's footprint is declared to be supreme among them, that is - in terms of size; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence; diligence is declared foremost among these states. It is to be expected of a diligent monk: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a diligent monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a diligent monk develops the noble eightfold path, cultivates the noble eightfold path." The second.

3-7.

Five Discourses Beginning with the Peak

141. "Just as, monks, in a peaked house whatever rafters there are, all of them slant towards the peak, slope towards the peak, converge upon the peak; the peak is declared to be their chief; even so, monks...etc... Third.

142. "Just as, monks, of all root fragrances, black ginger is declared the foremost; even so, monks...etc... fourth.

143. "Just as, monks, of all heartwood fragrances, red sandalwood is declared the foremost; even so, monks...etc... fifth.

144. "Just as, monks, of all flower fragrances, jasmine is declared the foremost; even so, monks...etc... Sixth.

145. "Just as, monks, whatever petty kings there are, all these follow the wheel-turning monarch, and the wheel-turning monarch is declared their foremost; even so, monks...etc... seventh.

8-10.

The Third Discourse on the Moon and Others

146. "Just as, monks, of all the light of the stars, all of them are not worth a sixteenth part of the light of the moon, the moonlight is declared the foremost of them; even so, monks...etc... The eighth.

147. "Just as, monks, in autumn, when the sky is clear and free of clouds, the sun climbing through the sky, dispelling all darkness in space, shines and burns and gleams; even so, monks...etc... ninth.

148. "Just as, monks, of all woven cloths, Kāsi cloth is declared the foremost; even so, monks, whatever wholesome states there are, all of them are rooted in diligence, converge upon diligence; diligence is declared foremost among these states. It is to be expected of a diligent monk: that he will develop the noble eightfold path, will cultivate the noble eightfold path. And how, monks, does a diligent monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a diligent monk develops the noble eightfold path, cultivates the noble eightfold path." Tenth.

The Chapter of the Diligence Consecutive Repetitions, Fifth.

Here is its summary -

The Truth Finder, term, peak, root, core and rain;

King, moon and sun, and with cloth the tenth passage.

6. The Chapter on Strenuous Deeds

1. The Discourse on the Fool

149. At Sāvatthī. "Just as, monks, whatever activities requiring strength are done, all are done depending on and established upon the earth; even so, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path. And how, monks, does a monk depending on virtue, established in virtue, develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path."

"Just as, monks, whatever activities requiring strength are done, all are done depending on and established upon the earth; even so, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path. And how, monks, does a monk depending on virtue, established in virtue, develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. This is how, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path."

"Just as, monks, whatever activities requiring strength are done, all are done depending on and established upon the earth; even so, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path. And how, monks, does a monk depending on virtue, established in virtue, develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal...etc... develops right concentration grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal. This is how, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path."

"Just as, monks, whatever activities requiring strength are done, all are done depending on and established upon the earth; even so, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path. And how, monks, does a monk depending on virtue, established in virtue, develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. This is how, monks, a monk depending on virtue, established in virtue, develops the noble eightfold path, cultivates the noble eightfold path." First.

2. The Discourse on Seeds

150. "Just as, monks, whatever kinds of seeds and plants achieve growth, increase and expansion, all do so depending on and established upon the earth; even so, monks, a monk developing and cultivating the noble eightfold path depending on and established upon virtue achieves growth, increase and expansion in the Teaching. And how, monks, does a monk developing and cultivating the noble eightfold path depending on and established upon virtue achieve growth, increase and expansion in the Teaching? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing and cultivating the noble eightfold path depending on and established upon virtue achieves growth, increase and expansion in the Teaching." The second.

3. The Discourse on the Dragon

151. "Just as, monks, dragons depending on the Himalayas, the king of mountains, develop their bodies, gain strength; having developed their bodies and gained strength there, they enter small pools, having entered small pools, they enter large pools, having entered large pools, they enter small rivers, having entered small rivers, they enter great rivers, having entered great rivers, they enter the great ocean, there they achieve greatness and expansion of body; even so, monks, a monk developing and cultivating the noble eightfold path depending on and established upon virtue achieves greatness and expansion in the Teaching. And how, monks, does a monk developing and cultivating the noble eightfold path depending on and established upon virtue achieve greatness and expansion in the Teaching? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing and cultivating the noble eightfold path depending on and established upon virtue achieves greatness and expansion in the Teaching." Third.

4. The Discourse on the Tree

152. "Just as, monks, a tree slants towards the east, slopes towards the east, inclines towards the east. If it were cut at the root, in which direction would it fall?" "In whichever direction it slants, slopes, and inclines, Venerable Sir." "Even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Fourth.

5. The Discourse on the Pot

153. "Just as, monks, an overturned pot only pours out water, does not take it back; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, only pours out evil unwholesome states, does not take them back. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, only pour out evil unwholesome states, not take them back? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, only pours out evil unwholesome states, does not take them back." Fifth.

6. The Discourse on the Pig

154. "Just as, monks, when a rice spike or barley spike that is rightly directed, if stepped on by hand or foot, will break the hand or foot, or draw blood - This is indeed a possible position. What is the reason for this? Monks, because of right direction of the spike. Even so, monks, that a monk with rightly directed view, with rightly directed development of the path will break through ignorance, give rise to true knowledge, and realize Nibbāna - This is indeed a possible position. What is the reason for this? Monks, because of right direction of view. And how, monks, does a monk with rightly directed view, with rightly directed development of the path break through ignorance, give rise to true knowledge, and realize Nibbāna? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk with rightly directed view, with rightly directed development of the path breaks through ignorance, gives rise to true knowledge, and realizes Nibbāna." Sixth.

7. Space Discourse

155. "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, for a monk developing the noble eightfold path, cultivating the noble eightfold path, the four foundations of mindfulness go to fulfilment of development, the four right strivings go to fulfilment of development, the four bases for spiritual power go to fulfilment of development, the five faculties go to fulfilment of development, the five powers go to fulfilment of development, the seven enlightenment factors go to fulfilment of development. And how, monks, for a monk developing the noble eightfold path, cultivating the noble eightfold path, do the four foundations of mindfulness go to fulfilment of development, the four right strivings go to fulfilment of development, the four bases for spiritual power go to fulfilment of development, the five faculties go to fulfilment of development, the five powers go to fulfilment of development, the seven enlightenment factors go to fulfilment of development? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, for a monk developing the noble eightfold path, cultivating the noble eightfold path, the four foundations of mindfulness go to fulfilment of development, the four right strivings go to fulfilment of development, the four bases for spiritual power go to fulfilment of development, the five faculties go to fulfilment of development, the five powers go to fulfilment of development, the seven enlightenment factors go to fulfilment of development." Seventh.

8. First Discourse on the Rain Cloud

156. "Just as, monks, in the last month of the hot season, when dust and dirt have been stirred up, a great unseasonable rain cloud immediately makes them disappear and subsides them; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, immediately makes any arisen evil unwholesome states disappear and subsides them. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, immediately make any arisen evil unwholesome states disappear and subside them? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, immediately makes any arisen evil unwholesome states disappear and subsides them." The eighth.

9. The Second Cloud Discourse

157. "Just as, monks, when a great cloud has arisen, a great wind makes it disappear and subside right there; even so, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, makes any arisen evil unwholesome states disappear and subside right there. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, make any arisen evil unwholesome states disappear and subside right there? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, makes any arisen evil unwholesome states disappear and subside right there." Ninth.

10. The Discourse on the Ship

158. "Just as, monks, when an ocean-going ship bound with rope-bonds, having been in the water for six months, is drawn up onto dry land for the winter, its bonds affected by wind and sun, when those are then rained upon by monsoon clouds, they easily collapse and become rotten; even so, monks, for a monk developing the noble eightfold path, cultivating the noble eightfold path, the fetters easily collapse and become rotten. And how, monks, for a monk developing the noble eightfold path, cultivating the noble eightfold path, do the fetters easily collapse and become rotten? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, for a monk developing the noble eightfold path, cultivating the noble eightfold path, the fetters easily collapse and become rotten." Tenth.

11. The Guest House Discourse

159. "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, a monk developing the noble eightfold path, cultivating the noble eightfold path, fully understands with direct knowledge those things that should be fully understood with direct knowledge, abandons with direct knowledge those things that should be abandoned with direct knowledge, realizes with direct knowledge those things that should be realized with direct knowledge, develops with direct knowledge those things that should be developed with direct knowledge.

"And what, monks, are the things that should be fully understood with direct knowledge? One should say, 'The five aggregates of clinging'. What are the five? That is: the aggregate of clinging to form...etc... the aggregate of clinging to consciousness. These things, monks, should be fully understood with direct knowledge. And what, monks, are the things that should be abandoned with direct knowledge? Ignorance and craving for existence - these things, monks, should be abandoned with direct knowledge. And what, monks, are the things that should be realized with direct knowledge? True knowledge and liberation - these things, monks, should be realized with direct knowledge. And what, monks, are the things that should be developed with direct knowledge? Serenity and insight - these things, monks, should be developed with direct knowledge. And how, monks, does a monk developing the noble eightfold path, cultivating the noble eightfold path, fully understand with direct knowledge those things that should be fully understood with direct knowledge...etc... develop with direct knowledge those things that should be developed with direct knowledge? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk developing the noble eightfold path, cultivating the noble eightfold path, fully understands with direct knowledge those things that should be fully understood with direct knowledge, abandons with direct knowledge those things that should be abandoned with direct knowledge, realizes with direct knowledge those things that should be realized with direct knowledge, develops with direct knowledge those things that should be developed with direct knowledge." Eleventh.

12. Discourse on the River

160. 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, when a monk is developing the noble eightfold path, cultivating the noble eightfold path, kings or royal ministers or friends or colleagues or relatives or family members might 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 developing the noble eightfold path, cultivating the noble eightfold path 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. And how, monks, does a monk develop the noble eightfold path, cultivate the noble eightfold path? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... This is how, monks, a monk develops the noble eightfold path, cultivates the noble eightfold path." Twelfth.

The Chapter on Strenuous Deeds, sixth.

Here is its summary -

Power and seed and dragon, tree with pot and stake;

Space and two clouds, boat, guest and river.

7. The Chapter on Searches

1. Discourse on Search

161. At Sāvatthī. "Monks, there are these three kinds of search. Which three? The search for sensual pleasures, the search for existence, the search for the holy life - monks, these are the three kinds of search. Monks, the Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search. What is the Noble Eightfold Path? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Monks, this Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search."

"Monks, these are the three kinds of search. Which three? The search for sensual pleasures, the search for existence, the search for the holy life - monks, these are the three kinds of search. Monks, the Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search. What is the Noble Eightfold Path? Here, monks, a monk develops right view...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal. Monks, this Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search."

"Monks, these are the three kinds of search. Which three? The search for sensual pleasures, the search for existence, the search for the holy life - monks, these are the three kinds of search. Monks, the Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search. What is the Noble Eightfold Path? Here, monks, a monk develops right view...etc... develops right concentration grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal. Monks, this Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search."

"Monks, these are the three kinds of search. Which three? The search for sensual pleasures, the search for existence, the search for the holy life - monks, these are the three kinds of search. Monks, the Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search. What is the Noble Eightfold Path? Here, monks, a monk develops right view...etc... develops right concentration slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. Monks, this Noble Eightfold Path should be developed for the direct knowledge of these three kinds of search."

"Monks, there are these three kinds of search. Which three? The search for sensual pleasures, the search for existence, the search for the holy life - monks, these are the three kinds of search. Monks, the Noble Eightfold Path should be developed for the abandoning of these three kinds of search. What is the Noble Eightfold Path? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... monks, this Noble Eightfold Path should be developed for the abandoning of these three kinds of search." First.

2. Discourse on Discrimination

162. "Monks, there are these three discriminations. Which three? The discrimination 'I am better', the discrimination 'I am equal', the discrimination 'I am inferior' - monks, these are the three discriminations. Monks, the Noble Eightfold Path should be developed for the direct knowledge, full understanding, utter destruction and abandoning of these three discriminations. What is the Noble Eightfold Path? Here, monks, a monk develops right view...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... monks, this Noble Eightfold Path should be developed for the direct knowledge, full understanding, utter destruction and abandoning of these three discriminations." The second.

3. The Discourse on Taints

163. "There are these three taints, monks. Which three? The taint of sensual pleasure, the taint of existence, the taint of ignorance - these, monks, are the three taints. For the direct knowledge, full understanding, utter destruction and abandoning of these three taints...etc... this Noble Eightfold Path should be developed." Third.

4. Discourse on Existence

164. "These three, monks, are kinds of existence. Which three? Existence in the sense-sphere, existence in the form-sphere, existence in the formless-sphere - these, monks, are the three kinds of existence. For the direct knowledge, full understanding, utter destruction and abandoning of these three kinds of existence...etc... this Noble Eightfold Path should be developed." Fourth.

5. The Discourse on the Kinds of Suffering

165. "Monks, there are these three kinds of suffering. Which three? Suffering as pain, suffering as formations, suffering as change - monks, these are the three kinds of suffering. For the direct knowledge, full understanding, utter destruction and abandoning of these three kinds of suffering...etc... the Eightfold Path should be developed." Fifth.

6. Discourse on Barrenness

166. "These three, monks, are barrennesses. Which three? Lust is barrenness, hatred is barrenness, delusion is barrenness - these, monks, are three barrennesses. For the direct knowledge, full understanding, utter destruction and abandoning of these three barrennesses...etc... this Noble Eightfold Path should be developed." Sixth.

7. The Discourse on Stains

167. "Monks, there are these three stains. What are the three? Lust is a stain, hatred is a stain, delusion is a stain - monks, these are the three stains. For the direct knowledge, full understanding, utter destruction and abandoning of these three stains...etc... this Noble Eightfold Path should be developed." Seventh.

8. The Discourse on Trouble

168. "These three, monks, are troubles. Which three? Lust is trouble, hatred is trouble, delusion is trouble - these, monks, are three troubles. For the direct knowledge, full understanding, utter destruction and abandoning of these three troubles...etc... this Noble Eightfold Path should be developed." The eighth.

9. The Discourse on Feeling

169. "Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling - monks, these are the three feelings. For the direct knowledge, full understanding, utter destruction and abandoning of these three feelings...etc... this Noble Eightfold Path should be developed." Ninth.

10. The Discourse on Craving

170. "Monks, there are these three cravings. Which three? craving for sensual pleasures, craving for existence, craving for non-existence - monks, these are the three cravings. For the direct knowledge, full understanding, utter destruction and abandoning of these three cravings...etc... this Noble Eightfold Path should be developed. What is the Noble Eightfold Path? Here, monks, a monk develops right view based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. For the direct knowledge, full understanding, utter destruction and abandoning of these three cravings...etc... this Noble Eightfold Path should be developed." Tenth.

11. Discourse on Thirst

171. "Monks, there are these three kinds of thirst. Which three? Thirst for sensual pleasure, thirst for existence, thirst for non-being. For the direct knowledge, full understanding, utter destruction and abandoning of these three kinds of thirst...etc... with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal...etc... grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal...etc... slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. For the direct knowledge, full understanding, utter destruction and abandoning of these three kinds of thirst...etc... this Noble Eightfold Path should be developed." Eleventh.

Chapter on Search, seventh.

Here is its summary -

Search, discrimination, taint, existence and suffering, barrenness;

Stain, trouble and feeling, two cravings and thirst.

8. The Chapter on the Mental Floods

1. The Discourse on Floods

172. At Sāvatthī. "Monks, there are these four floods. Which four? The flood of sensual pleasure, the flood of existence, the flood of views, the flood of ignorance - these, monks, are the four floods. For the direct knowledge, full understanding, utter destruction and abandoning of these four floods...etc... this Noble Eightfold Path should be developed." First.

2. The Discourse on Bondage

173. "Monks, there are these four bonds. Which four? The bond of sensual pleasure, the bond of existence, the bond of views, the bond of ignorance - these, monks, are the four bonds. For the direct knowledge, full understanding, utter destruction and abandoning of these four bonds...etc... this Noble Eightfold Path should be developed." The second.

3. The Discourse on Clinging

174. "Monks, there are these four kinds of clinging. What are the four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, clinging to a doctrine of self - these, monks, are the four kinds of clinging. For the direct knowledge, full understanding, utter destruction and abandoning of these four kinds of clinging...etc... this Noble Eightfold Path should be developed." Third.

4. The Discourse on Knots

175. "Monks, there are these four knots. Which four? covetousness as a bodily knot, ill will as a bodily knot, grasping of rules and observances as a bodily knot, adherence to 'this is truth' as a bodily knot - these, monks, are the four knots. For the direct knowledge, full understanding, utter destruction and abandoning of these four knots...etc... this Noble Eightfold Path should be developed." Fourth.

5. The Discourse on Underlying Tendencies

176. "Monks, there are these seven underlying tendencies. Which seven? The underlying tendencies to sensual lust, aversion, views, doubt, conceit, lust for existence, and ignorance - these, monks, are the seven underlying tendencies. For the direct knowledge, full understanding, utter destruction and abandoning of these seven underlying tendencies...etc... this Noble Eightfold Path should be developed." Fifth.

6. The Discourse on the Cords of Sensual Pleasure

177. "Monks, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing; sounds cognizable by the ear... Odours cognizable by the nose...etc... Tastes cognizable by the tongue...etc... Tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, enticing - these, monks, are the five cords of sensual pleasure. For the direct knowledge, full understanding, utter destruction and abandoning of these five cords of sensual pleasure...etc... this Noble Eightfold Path should be developed." Sixth.

7. The Discourse on Hindrances

178. "Monks, there are these five hindrances. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt - monks, these are the five hindrances. For the direct knowledge, full understanding, utter destruction and abandoning of these five hindrances...etc... this Noble Eightfold Path should be developed." Seventh.

8. The Discourse on the Aggregates of Clinging

179. "Monks, there are these five aggregates of clinging. What are the five? That is: the aggregate of clinging to form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to formations, the aggregate of clinging to consciousness. Monks, these are the five aggregates of clinging. For the direct knowledge, full understanding, utter destruction and abandoning of these five aggregates of clinging...etc... this Noble Eightfold Path should be developed." The eighth.

9. Lower Fetters Discourse

180. "Monks, there are these five lower fetters. What are the five? Identity view, doubt, grasping at rules and observances, sensual desire, ill will - these, monks, are the five lower fetters. For the direct knowledge, full understanding, utter destruction and abandoning of these five lower fetters...etc... this Noble Eightfold Path should be developed." Ninth.

10. Higher Fetters

181. "Monks, there are these five higher fetters. What are the five? Lust for form, lust for the formless, conceit, restlessness, ignorance - these, monks, are the five higher fetters. Monks, the Noble Eightfold Path should be developed for the direct knowledge, full understanding, utter destruction and abandoning of these five higher fetters. What is the Noble Eightfold Path? Here, monks, a monk develops right view based upon seclusion... etc... develops right concentration based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Monks, this Noble Eightfold Path should be developed for the direct knowledge, full understanding, utter destruction and abandoning of these five higher fetters."

"Monks, there are these five higher fetters. What are the five? Lust for form, lust for the formless, conceit, restlessness, ignorance - these, monks, are the five higher fetters. Monks, the Noble Eightfold Path should be developed for the direct knowledge, full understanding, utter destruction and abandoning of these five higher fetters. What is the Noble Eightfold Path? Here, monks, a monk develops right view...etc... develops right concentration with the removal of lust as its final goal, with the removal of hatred as its final goal, with the removal of delusion as its final goal... grounded upon the Deathless, with the Deathless as its destination, with the Deathless as its final goal... slanting towards Nibbāna, sloping towards Nibbāna, inclining towards Nibbāna. Monks, this Noble Eightfold Path should be developed for the direct knowledge, full understanding, utter destruction and abandoning of these five higher fetters." Tenth.

The Chapter on the Mental Floods, Eighth.

Here is its summary -

Flood, bondage, clinging, knot and underlying tendency;

Cords of sensual pleasure, hindrance, aggregates and higher fetters.

Chapter summary -

The Chapter on Ignorance is first, the second is called on Dwelling;

Wrongness is the third chapter, the fourth is with practising.

The fifth chapter is on Sectarians, and the sixth with the Sun;

The seventh chapter is on Much Done, and arising with the eighth.

The Day Chapter is the ninth, and the tenth with diligence;

The Chapter on the Eleven Powers, and twelve searches in the text;

The Chapter on the Floods makes thirteen.

Connected Discourses on the Path is first.

2. Connected Discourses on the Factors of Enlightenment

1. The Chapter of the Mountain

1. Discourse on the Himalayas

182. At Sāvatthī. "Just as, monks, dragons depending on the Himalayas, the king of mountains, develop their bodies, gain strength; having developed their bodies and gained strength there, they enter small pools, having entered small pools, they enter large pools, having entered large pools, they enter small rivers, having entered small rivers, they enter great rivers, having entered great rivers, they enter the great ocean; there they achieve greatness and expansion of body; even so, monks, a monk developing and cultivating the seven enlightenment factors depending on and established upon virtue achieves greatness and expansion in the Teaching. And how, monks, does a monk developing and cultivating the seven enlightenment factors depending on and established upon virtue achieve greatness and expansion in the Teaching? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation-of-states...etc... 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 is how, monks, a monk developing and cultivating the seven enlightenment factors depending on and established upon virtue achieves greatness and expansion in the Teaching." First.

2. Body Discourse

183. At Sāvatthī. "Just as, monks, this body is maintained by nutriment, stands dependent on nutriment, and without nutriment it does not stand; even so, monks, the five hindrances are maintained by nutriment, stand dependent on nutriment, and without nutriment they do not stand.

"And what, monks, is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire? Monks, there is the sign of beauty. Frequently giving careless attention to that - this is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire.

"And what, monks, is the nutriment for the arising of unarisen ill will, or for the increase and expansion of arisen ill will? Monks, there is the sign of sensory impingement. Frequently giving careless attention to that - this is the nutriment for the arising of unarisen ill will, or for the increase and expansion of arisen ill will.

"And what, monks, is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor? Monks, there is discontent, laziness, stretching, drowsiness after meals, and sluggishness of mind. Frequently giving careless attention to that - this is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor.

"And what, monks, is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse? Monks, there is lack of peace of mind. Frequently giving careless attention to that - this is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse.

"And what, monks, is the nutriment for the arising of unarisen doubt, or for the increase and expansion of arisen doubt? Monks, there are things that can give rise to doubt. Frequently giving careless attention to that - this is the nutriment for the arising of unarisen doubt, or for the increase and expansion of arisen doubt.

"Just as, monks, this body is maintained by nutriment, stands dependent on nutriment, and without nutriment it does not stand; even so, monks, these five hindrances are maintained by nutriment, stand dependent on nutriment, and without nutriment they do not stand.

"Just as, monks, this body is maintained by nutriment, stands dependent on nutriment, and without nutriment it does not stand; even so, monks, the seven enlightenment factors are maintained by nutriment, stand dependent on nutriment, and without nutriment they do not stand.

"And what, monks, is the nutriment for the arising of unarisen mindfulness enlightenment factor, or for the development and fulfilment of arisen mindfulness enlightenment factor? Monks, there are things that are the basis for the mindfulness enlightenment factor. Frequent careful attention therein - this is the nutriment for the arising of unarisen mindfulness enlightenment factor, or for the development and fulfilment of arisen mindfulness enlightenment factor.

"And what, monks, is the nutriment for the arising of unarisen investigation-of-states enlightenment factor, or for the development and fulfilment of arisen investigation-of-states enlightenment factor? There are, monks, wholesome and unwholesome things, blameable and blameless things, inferior and superior things, dark and bright things with their counterparts. Frequent careful attention therein - this is the nutriment for the arising of unarisen investigation-of-states enlightenment factor, or for the development and fulfilment of arisen investigation-of-states enlightenment factor.

"And what, monks, is the nutriment for the arising of unarisen energy enlightenment factor, or for the development and fulfilment of arisen energy enlightenment factor? Monks, there is the element of arousal, the element of endeavour, the element of exertion. Frequent careful attention therein - this is the nutriment for the arising of unarisen energy enlightenment factor, or for the development and fulfilment of arisen energy enlightenment factor.

"And what, monks, is the nutriment for the arising of unarisen rapture enlightenment factor, or for the development and fulfilment of arisen rapture enlightenment factor? Monks, there are things that are the basis for the rapture enlightenment factor. Frequent careful attention therein - this is the nutriment for the arising of unarisen rapture enlightenment factor, or for the development and fulfilment of arisen rapture enlightenment factor.

"And what, monks, is the nutriment for the arising of unarisen tranquillity enlightenment factor, or for the development and fulfilment of arisen tranquillity enlightenment factor? Monks, there is tranquillity of body, tranquillity of mind. Frequent careful attention therein - this is the nutriment for the arising of unarisen tranquillity enlightenment factor, or for the development and fulfilment of arisen tranquillity enlightenment factor.

"And what, monks, is the nutriment for the arising of unarisen concentration enlightenment factor, or for the development and fulfilment of arisen concentration enlightenment factor? Monks, there is the sign of serenity, the sign of non-distraction. Frequent careful attention therein - this is the nutriment for the arising of unarisen concentration enlightenment factor, or for the development and fulfilment of arisen concentration enlightenment factor.

"And what, monks, is the nutriment for the arising of unarisen equanimity enlightenment factor, or for the development and fulfilment of arisen equanimity enlightenment factor? Monks, there are states that are the basis for the equanimity enlightenment factor. Frequent careful attention therein - this is the nutriment for the arising of unarisen equanimity enlightenment factor, or for the development and fulfilment of arisen equanimity enlightenment factor.

"Just as, monks, this body is maintained by nutriment, stands dependent on nutriment, and without nutriment it does not stand; even so, monks, these seven enlightenment factors are maintained by nutriment, stand dependent on nutriment, and without nutriment they do not stand." The second.

3. The Discourse on Virtuous Behaviour

184. "Monks, those monks who are accomplished in virtue, accomplished in concentration, accomplished in knowledge, accomplished in liberation, accomplished in the knowledge and vision of liberation - I say that seeing such monks is very helpful; I say that hearing such monks is very helpful; I say that approaching such monks is very helpful; I say that attending on such monks is very helpful; I say that recollecting such monks is very helpful; I say that going forth after such monks is very helpful. What is the reason for this? Having heard the Teaching from such monks, one dwells withdrawn in two ways - Through seclusion of body and seclusion of mind. Dwelling thus withdrawn, he recollects and thinks over that Teaching.

Whenever, monks, a monk dwelling thus withdrawn recollects and thinks over that Teaching, at that time the enlightenment factor of mindfulness is aroused in the monk; at that time the monk develops the enlightenment factor of mindfulness; at that time the enlightenment factor of mindfulness goes to fulfilment of development in the monk. Dwelling thus mindful, he investigates and examines that state with wisdom, and embarks upon a full inquiry.

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

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

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

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

Whenever, monks, in a monk whose body is tranquil and who feels pleasure, the mind becomes concentrated, at that time the enlightenment factor of concentration is aroused in the monk; at that time the monk develops the enlightenment factor of concentration; at that time the enlightenment factor of concentration goes to fulfilment of development in the monk. He closely looks on with equanimity at the mind thus concentrated.

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

When, monks, these seven enlightenment factors have been developed and cultivated in this way, seven fruits and benefits can be expected. What are the seven fruits and benefits? One realizes final knowledge early in this very life. If one does not realize final knowledge early in this very life, then one realizes final knowledge at the time of death. If one does not realize final knowledge early in this very life, if one does not realize final knowledge at the time of death, then with the utter destruction of the five lower fetters, one becomes an attainer of final Nibbāna in the interval. If one does not realize final knowledge early in this very life, if one does not realize final knowledge at the time of death, if one does not become an attainer of final Nibbāna in the interval with the utter destruction of the five lower fetters, then with the utter destruction of the five lower fetters, one becomes an attainer of final Nibbāna upon landing. If one does not realize final knowledge early in this very life, if one does not realize final knowledge at the time of death, if one does not become an attainer of final Nibbāna in the interval with the utter destruction of the five lower fetters, if one does not become an attainer of final Nibbāna upon landing with the utter destruction of the five lower fetters, then with the utter destruction of the five lower fetters, one becomes an attainer of final Nibbāna without exertion. If one does not realize final knowledge early in this very life, if one does not realize final knowledge at the time of death, if one does not become an attainer of final Nibbāna in the interval with the utter destruction of the five lower fetters, if one does not become an attainer of final Nibbāna upon landing with the utter destruction of the five lower fetters, if one does not become an attainer of final Nibbāna without exertion with the utter destruction of the five lower fetters, then with the utter destruction of the five lower fetters, one becomes an attainer of final Nibbāna with exertion. If one does not realize final knowledge early in this very life, if one does not realize final knowledge at the time of death, if one does not become an attainer of final Nibbāna in the interval with the utter destruction of the five lower fetters, if one does not become an attainer of final Nibbāna upon landing with the utter destruction of the five lower fetters, if one does not become an attainer of final Nibbāna without exertion with the utter destruction of the five lower fetters, if one does not become an attainer of final Nibbāna with exertion with the utter destruction of the five lower fetters, then with the utter destruction of the five lower fetters, one becomes one going upstream, heading towards the Akaniṭṭha realm. When, monks, these seven enlightenment factors have been developed and cultivated in this way, these seven fruits and benefits can be expected. Third.

4. The Discourse on the Cloth

185. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

"Friends, there are these seven enlightenment factors. Which seven? The mindfulness enlightenment factor, the investigation-of-states enlightenment factor, the energy enlightenment factor, the rapture enlightenment factor, the tranquillity enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor - these, friend, are the seven enlightenment factors. Friend, among these seven enlightenment factors, in whichever enlightenment factor I wish to dwell in the morning, in that enlightenment factor I dwell in the morning; in whichever enlightenment factor I wish to dwell at noon, in that enlightenment factor I dwell at noon; in whichever enlightenment factor I wish to dwell in the evening, in that enlightenment factor I dwell in the evening. Friend, if there is the mindfulness enlightenment factor, it is measureless for me, it is well undertaken for me, and when it persists I understand: 'It persists.' If it falls away from me, I understand: 'It falls away from me due to this condition.'...etc... Friend, if there is the equanimity enlightenment factor, it is measureless for me, it is well undertaken for me, and when it persists I understand: 'It persists.' If it falls away from me, I understand: 'It falls away from me due to this condition.'

Just as, friend, a king or a king's chief minister might have a chest full of variously coloured garments. Whatever pair of garments he wishes to wear in the morning, that pair of garments he would wear in the morning; whatever pair of garments he wishes to wear at noon, that pair of garments he would wear at noon; whatever pair of garments he wishes to wear in the evening, that pair of garments he would wear in the evening. Just so, friend, among these seven enlightenment factors, in whichever enlightenment factor I wish to dwell in the morning, in that enlightenment factor I dwell in the morning; in whichever enlightenment factor I wish to dwell at noon, in that enlightenment factor I dwell at noon; in whichever enlightenment factor I wish to dwell in the evening, in that enlightenment factor I dwell in the evening. Friend, if there is the mindfulness enlightenment factor, it is measureless for me, it is well undertaken for me, and when it persists I understand: 'It persists.' If it falls away from me, I understand: 'It falls away from me due to this condition.'...etc... Friend, if there is the equanimity enlightenment factor, it is measureless for me, it is well undertaken for me, and when it persists I understand: 'It persists.' If it falls away from me, I understand: 'It falls away from me due to this condition.'" Fourth.

5. The Discourse on the Monk

186. At Sāvatthī. Then a certain monk approached the Blessed One...etc... Seated to one side, that monk said this to the Blessed One - "Enlightenment factors, enlightenment factors, Venerable Sir, it is said. To what extent, Venerable Sir, are they called 'enlightenment factors'?" "They lead to enlightenment, monk, therefore they are called 'enlightenment factors'. Here, monk, he develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. As he develops these seven enlightenment factors, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When liberated, there is the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' They lead to enlightenment, monk, therefore they are called 'enlightenment factors'." Fifth.

6. The Discourse to Kuṇḍaliya

187. On one occasion the Blessed One was dwelling at Sāketa in the Deer Park at Añjana Grove. Then the wanderer Kuṇḍaliya 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 Kuṇḍaliya said this to the Blessed One - "Master Gotama, I am one who dwells in parks and frequents assemblies. Master Gotama, after my morning meal, this is my practice - I walk and wander from park to park, from pleasure garden to pleasure garden. There I see some ascetics and brahmins engaging in talk about the benefit of liberation from various doctrines and the benefit of criticising others - "But what benefit does Master Gotama dwell with?" "Kuṇḍaliya, the Truth Finder dwells with the benefit of the fruit of true knowledge and liberation."

"But Master Gotama, what things when developed and cultivated fulfil true knowledge and liberation?" "Seven enlightenment factors, Kundaliya, when developed and cultivated, fulfil true knowledge and liberation." "But Master Gotama, what things when developed and cultivated fulfil the seven enlightenment factors?" "The four foundations of mindfulness, Kundaliya, when developed and cultivated, fulfil the seven enlightenment factors." "But Master Gotama, what things when developed and cultivated fulfil the four foundations of mindfulness?" "Three kinds of good conduct, Kundaliya, when developed and cultivated, fulfil the four foundations of mindfulness." "But Master Gotama, what things when developed and cultivated fulfil the three kinds of good conduct?" "Restraint of the faculties, Kundaliya, when developed and cultivated, fulfils the three kinds of good conduct."

"And how, Kundaliya, when restraint of the faculties is developed, how when cultivated does it fulfil the three kinds of good conduct?" Here, Kuṇḍaliya, when seeing a form with the eye that is agreeable, a monk does not covet it, does not delight in it, does not generate lust. His body remains stable, his mind internally well-established and well-liberated. When seeing a form with the eye that is disagreeable, he is not dejected, his mind is not unestablished, his heart is not downcast, his mind is not ill-willed. His body remains stable, his mind internally well-established and well-liberated.

"Furthermore, Kuṇḍaliya, 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 that is agreeable, he does not covet it, does not delight in it, does not generate lust. His body remains stable, his mind internally well-established and well-liberated. When cognizing a mental phenomenon with the mind that is disagreeable, he is not dejected, his mind is not unestablished, his heart is not downcast, his mind is not ill-willed. His body remains stable, his mind internally well-established and well-liberated.

"When, Kuṇḍaliya, a monk's body remains stable regarding forms seen with the eye that are agreeable and disagreeable, and his mind is internally well-established and well-liberated. When hearing a sound with the ear... When smelling an odour with the nose... When tasting a flavour with the tongue... When touching a tactile object with the body... When cognizing a mental phenomenon with the mind, his body remains stable regarding mental phenomena that are agreeable and disagreeable, his mind internally well-established and well-liberated. When restraint of the faculties is thus developed, Kuṇḍaliya, thus cultivated, it fulfils the three kinds of good conduct.

"And how, Kuṇḍaliya, when the three kinds of good conduct are developed, how when cultivated do they fulfil the four foundations of mindfulness? Here, Kuṇḍaliya, a monk having abandoned bodily misconduct develops bodily good conduct, having abandoned verbal misconduct develops verbal good conduct, having abandoned mental misconduct develops mental good conduct. When the three kinds of good conduct are thus developed, Kuṇḍaliya, thus cultivated, they fulfil the four foundations of mindfulness.

"And how, Kuṇḍaliya, when the four foundations of mindfulness are developed, how when cultivated do they fulfil the seven enlightenment factors? Here, Kuṇḍaliya, a monk dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc... He dwells contemplating mind-objects in mind-objects, ardent, clearly comprehending, mindful, having removed covetousness and displeasure regarding the world. When the four foundations of mindfulness are thus developed, Kuṇḍaliya, thus cultivated, they fulfil the seven enlightenment factors.

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

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

7. The Discourse on the Peaked House

188. "Just as, monks, whatever rafters there are of a peaked house, all of them slant towards the peak, slope towards the peak, incline towards the peak; even so, monks, a monk developing the seven enlightenment factors, cultivating the seven enlightenment factors, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna.

"And how, monks, does a monk developing the seven enlightenment factors, cultivating the seven enlightenment factors, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk developing the seven enlightenment factors, cultivating the seven enlightenment factors, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." Seventh.

8. The Discourse to Upavāna

189. On one occasion the Venerable Upavāna and the Venerable Sāriputta were dwelling at Kosambī in Ghosita's Park. Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Venerable Upavāna; having approached, he exchanged greetings with the Venerable Upavāna. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Upavāna -

"Friend Upavāna, would a monk know: 'Through careful attention personally, my seven enlightenment factors are so well undertaken that they lead to dwelling in comfort'?" "Friend Sāriputta, would a monk know: 'Through careful attention personally, my seven enlightenment factors are so well undertaken that they lead to dwelling in comfort'?"

"Friend, when a monk develops the mindfulness enlightenment factor, he understands: 'My mind is well liberated, and my sloth and torpor are well eliminated, and my restlessness and remorse are well disciplined, and my energy is roused, I attend with resolution, not sluggishly'...etc... "Friend, when a monk develops the equanimity enlightenment factor, he understands: 'My mind is well liberated, and my sloth and torpor are well eliminated, and my restlessness and remorse are well disciplined, and my energy is roused, I attend with resolution, not sluggishly'." "In this way, friend Sāriputta, a monk would know: 'Through careful attention personally, my seven enlightenment factors are so well undertaken that they lead to dwelling in comfort'." The eighth.

9. First Discourse on What Has Arisen

190. "Monks, these seven enlightenment factors when developed and cultivated arise when unarisen, and they do not arise except through the manifestation of a The Truth Finder, a worthy one, a fully enlightened one. Which seven? The mindfulness enlightenment factor...etc... the equanimity enlightenment factor - these seven enlightenment factors, monks, when developed and cultivated arise when unarisen, and they do not arise except through the manifestation of a The Truth Finder, a worthy one, a fully enlightened one." Ninth.

10. The Second Discourse on What Has Arisen

191. "Monks, these seven enlightenment factors when developed and cultivated arise when unarisen, and they do not arise except through the discipline of the Fortunate One. Which seven? The mindfulness enlightenment factor...etc... the equanimity enlightenment factor - these seven enlightenment factors, monks, when developed and cultivated arise when unarisen, and they do not arise except through the discipline of the Fortunate One." Tenth.

The Chapter of the Mountain, First.

Here is its summary -

Himavanta, body and virtue, cloth, monk and earring;

Peak and Upavāna, and another two that arose.

2. The Chapter on the Sick

1. Discourse on Living Beings

192. "Just as, monks, whatever living beings adopt the four postures - walking at times, standing at times, sitting at times, lying down at times, all do so depending on and established upon the earth; even so, monks, a monk depending on virtue, established in virtue, develops the seven enlightenment factors, cultivates the seven enlightenment factors.

"And how, monks, does a monk depending on virtue, established in virtue, develop the seven enlightenment factors, cultivate the seven enlightenment factors? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion, based upon dispassion, based upon cessation, maturing in release...etc... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk depending on virtue, established in virtue, develops the seven enlightenment factors, cultivates the seven enlightenment factors." First.

2. First Discourse on the Simile of the Sun

193. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the seven enlightenment factors for a monk, that is: good friendship. It is to be expected of a monk who has good friends: that he will develop the seven enlightenment factors, will cultivate the seven enlightenment factors.

"And how, monks, does a monk who has good friends develop the seven enlightenment factors, cultivate the seven enlightenment factors? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion...etc... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who has good friends develops the seven enlightenment factors, cultivates the seven enlightenment factors." The second.

3. Second Discourse on the Simile of the Sun

194. "Monks, this is the forerunner, this is the precursor of the sun's rising, that is: the dawn; even so, monks, this is the forerunner, this is the precursor for the arising of the seven enlightenment factors for a monk, that is: careful attention. It is to be expected of a monk who is accomplished in careful attention: that he will develop the seven enlightenment factors, will cultivate the seven enlightenment factors.

"And how, monks, does a monk who is accomplished in careful attention develop the seven enlightenment factors, cultivate the seven enlightenment factors? Here, monks, a monk develops the enlightenment factor of mindfulness based upon seclusion...etc... He develops the enlightenment factor of equanimity based upon seclusion, based upon dispassion, based upon cessation, maturing in release. This is how, monks, a monk who is accomplished in careful attention develops the seven enlightenment factors, cultivates the seven enlightenment factors." Third.

4. First Discourse on the Sick

195. 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 Mahākassapa was dwelling in Pippali Cave, afflicted, suffering, gravely ill. Then the Blessed One, having emerged from seclusion in the evening, approached the Venerable Mahākassapa; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Mahākassapa -

"How are you, Kassapa, are you keeping well, are you comfortable? Are your painful feelings decreasing, not increasing; Is their decrease evident, not their increase?" "I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease."

"These seven enlightenment factors, Kassapa, have been rightly proclaimed by me; when developed and cultivated, they lead to direct knowledge, enlightenment, and Nibbāna. Which seven? The mindfulness enlightenment factor, Kassapa, has been rightly proclaimed by me; when developed and cultivated, it leads to direct knowledge, enlightenment, and Nibbāna...etc... The equanimity enlightenment factor, Kassapa, has been rightly proclaimed by me; when developed and cultivated, it leads to direct knowledge, enlightenment, and Nibbāna. These seven enlightenment factors, Kassapa, have been rightly proclaimed by me; when developed and cultivated, they lead to direct knowledge, enlightenment, and Nibbāna." "Indeed, Blessed One, they are enlightenment factors; indeed, Fortunate One, they are enlightenment factors."

This is what the Blessed One said. Delighted, the Venerable Mahākassapa rejoiced in what the Blessed One had said. And the Venerable Mahākassapa recovered from that affliction. And thus that affliction of the Venerable Mahākassapa was abandoned. Fourth.

5. The Second Discourse on the Sick

196. 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 Mahāmoggallāna was dwelling on Vulture Peak mountain, afflicted, suffering, gravely ill. Then the Blessed One, having emerged from seclusion in the evening, approached the Venerable Mahāmoggallāna; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna -

"How are you, Moggallāna, are you keeping well, are you comfortable? Are your painful feelings decreasing, not increasing; Is their decrease evident, not their increase?" "I am not keeping well, Venerable Sir, I am not comfortable. My severe painful feelings are increasing, not decreasing; their increase is evident, not their decrease."

"These seven enlightenment factors, Moggallāna, have been rightly proclaimed by me; when developed and cultivated, they lead to direct knowledge, enlightenment, and Nibbāna. Which seven? The mindfulness enlightenment factor, Moggallāna, has been rightly proclaimed by me; when developed and cultivated, it leads to direct knowledge, enlightenment, and Nibbāna...etc... The equanimity enlightenment factor, Moggallāna, has been rightly proclaimed by me; when developed and cultivated, it leads to direct knowledge, enlightenment, and Nibbāna. These seven enlightenment factors, Moggallāna, have been rightly proclaimed by me; when developed and cultivated, they lead to direct knowledge, enlightenment, and Nibbāna." "Indeed, Blessed One, they are enlightenment factors; indeed, Fortunate One, they are enlightenment factors."

This is what the Blessed One said. Delighted, the Venerable Mahāmoggallāna rejoiced in what the Blessed One had said. And the Venerable Mahāmoggallāna recovered from that affliction. And thus that affliction of the Venerable Mahāmoggallāna was abandoned. Fifth.

6. The Third Discourse on the Sick

197. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, at the Squirrels' Feeding Ground. Now on that occasion the Blessed One was afflicted, suffering, gravely ill. Then the Venerable Mahācunda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the Venerable Mahācunda was seated to one side, the Blessed One said this to him - "Let the enlightenment factors occur to you, Cunda."

"These seven enlightenment factors, Venerable Sir, have been rightly proclaimed by the Blessed One; when developed and cultivated, they lead to direct knowledge, enlightenment, and Nibbāna. Which seven? The mindfulness enlightenment factor, Venerable Sir, has been rightly proclaimed by the Blessed One; when developed and cultivated, it leads to direct knowledge, enlightenment, and Nibbāna...etc... The equanimity enlightenment factor, Venerable Sir, has been rightly proclaimed by the Blessed One; when developed and cultivated, it leads to direct knowledge, enlightenment, and Nibbāna. These seven enlightenment factors, Venerable Sir, have been rightly proclaimed by the Blessed One; when developed and cultivated, they lead to direct knowledge, enlightenment, and Nibbāna." "Indeed, Cunda, they are enlightenment factors; indeed, Cunda, they are enlightenment factors."

This is what the Venerable Cunda said. The Teacher approved. And the Blessed One recovered from that affliction. And thus that affliction of the Blessed One was abandoned. Sixth.

7. The Discourse on Going to the Far Shore

198. "Monks, these seven enlightenment factors when developed and cultivated lead to going from the near shore to the far shore. Which seven? The mindfulness enlightenment factor...etc... the equanimity enlightenment factor - these seven enlightenment factors, monks, when developed and cultivated lead to going from the near shore to the far shore."