3.
The Chapter on Ānanda
1.
The Discourse on Channa
72. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the wandering ascetic Channa approached the Venerable Ānanda; having approached, he exchanged friendly greetings with the Venerable Ānanda. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Channa said this to the Venerable Ānanda - "Do you too, friend Ānanda, declare the abandoning of lust, declare the abandoning of hate, declare the abandoning of delusion?" "We indeed, friend, declare the abandoning of lust, declare the abandoning of hate, declare the abandoning of delusion."
"But having seen what danger in lust do you declare the abandoning of lust, having seen what danger in hate do you declare the abandoning of hate, having seen what danger in delusion do you declare the abandoning of delusion?"
"One who is lustful, friend, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. One who is lustful, friend, overcome by lust, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind; when lust has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind. One who is lustful, friend, overcome by lust, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is; when lust has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Lust, friend, is blinding, causes lack of vision, causes not knowing, obstructs wisdom, is connected with vexation, does not lead to Nibbāna.
"One who is hateful, friend, by hate, etc. One who is deluded, friend, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. One who is deluded, friend, overcome by delusion, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind; when delusion has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind. One who is deluded, friend, overcome by delusion, with mind consumed, does not understand one's own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is; when delusion has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Delusion, friend, is blinding, causes lack of vision, causes not knowing, obstructs wisdom, is connected with vexation, does not lead to Nibbāna. Having seen this danger in lust, friend, we declare the abandoning of lust. Having seen this danger in hate, we declare the abandoning of hate. Having seen this danger in delusion, we declare the abandoning of delusion."
"But is there, friend, a path, is there a practice for the abandoning of this lust, hate, and delusion?" "There is, friend, a path, there is a practice for the abandoning of this lust, hate, and delusion." "But what, friend, is the path, what is the practice for the abandoning of this lust, hate, and delusion?" "It is just this noble eightfold path, as follows - right view, etc. right concentration. This, friend, is the path, this is the practice for the abandoning of this lust, hate, and delusion." "Excellent, friend, is the path, excellent is the practice for the abandoning of this lust, hate, and delusion. And it is enough, friend Ānanda, for diligence." The first.
2.
The Discourse on the Ājīvaka
73. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. Then a certain householder, a disciple of the Ājīvakas, approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, that householder, a disciple of the Ājīvakas, said this to the Venerable Ānanda -
"For whom, venerable sir Ānanda, is the Teaching well preached? Who are practising well in the world? Who are the well-accomplished ones in the world?" "If so, householder, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, householder, those who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hate, who teach the Teaching for the abandoning of delusion, is their Teaching well preached or not? Or how is it here?" "Those, venerable sir, who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hate, who teach the Teaching for the abandoning of delusion, their Teaching is well preached. Thus it is for me here."
"What do you think, householder, those who are practising for the abandoning of lust, practising for the abandoning of hate, practising for the abandoning of delusion, are they practising well in the world or not? Or how is it here?" "Those, venerable sir, who are practising for the abandoning of lust, practising for the abandoning of hate, practising for the abandoning of delusion, they are practising well in the world. Thus it is for me here."
"What do you think, householder, those for whom lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom hate has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, are they the well-accomplished ones in the world or not? Or how is it here?" "Those, venerable sir, for whom lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom hate has been abandoned, etc. for whom delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, they are the well-accomplished ones in the world. Thus it is for me here."
"Thus indeed, householder, this has been answered by you - 'Those, venerable sir, who teach the Teaching for the abandoning of lust, who teach the Teaching for the abandoning of hate, who teach the Teaching for the abandoning of delusion, their Teaching is well preached.' This has been answered by you - 'Those, venerable sir, who are practising for the abandoning of lust, practising for the abandoning of hate, practising for the abandoning of delusion, they are practising well in the world.' This has been answered by you - 'Those, venerable sir, for whom lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for whom hate has been abandoned, etc. for whom delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, they are the well-accomplished ones in the world.'"
"Wonderful, venerable sir, marvellous, venerable sir! There is indeed no extolling of one's own teaching, nor disparaging of others' teachings. Just the proclamation of the Teaching in its proper sphere, the meaning has been stated, and oneself has not been brought forward. You, venerable sir Ānanda, teach the Teaching for the abandoning of lust, of hate, etc. for the abandoning of delusion you teach the Teaching. Your Teaching, venerable sir Ānanda, is well preached. You, venerable sir Ānanda, are practising for the abandoning of lust, of hate, etc. practising for the abandoning of delusion. You, venerable sir, are practising well in the world. For you, venerable sir Ānanda, lust has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, for you hate has been abandoned, etc. for you delusion has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. You are the well-accomplished ones in the world.
"Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by the noble Ānanda in many ways. I, venerable sir Ānanda, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May the noble Ānanda remember me as a lay follower who has gone for refuge from this day forth for life." The second.
3.
The Discourse on Mahānāma the Sakyan
74. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Now at that time the Blessed One had recovered from illness, not long after recovering from sickness. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "For a long time, venerable sir, I have understood the teaching taught thus by the Blessed One - 'Knowledge is for one who is concentrated, not for one who is unconcentrated.' Is concentration first, venerable sir, and knowledge afterwards; or is knowledge first and concentration afterwards?" Then this occurred to the Venerable Ānanda: "The Blessed One has recovered from illness, not long after recovering from sickness. And this Mahānāma the Sakyan is asking the Blessed One a very profound question. What if I were to lead Mahānāma the Sakyan aside and teach him the Teaching."
Then the Venerable Ānanda, having taken Mahānāma the Sakyan by the arm and led him aside, said this to Mahānāma the Sakyan - "Mahānāma, the morality of a trainee has been spoken of by the Blessed One, and the morality of one beyond training has been spoken of by the Blessed One; the concentration of a trainee has been spoken of by the Blessed One, and the concentration of one beyond training has been spoken of by the Blessed One; the wisdom of a trainee has been spoken of by the Blessed One, and the wisdom of one beyond training has been spoken of by the Blessed One. And what, Mahānāma, is the morality of a trainee? Here, Mahānāma, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, etc. having accepted the training rules he trains in them. This is called, Mahānāma, the morality of a trainee."
"And what, Mahānāma, is the concentration of a trainee? Here, Mahānāma, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, Mahānāma, the concentration of a trainee.
"And what, Mahānāma, is the wisdom of a trainee? Here, Mahānāma, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This is called, Mahānāma, the wisdom of a trainee.
"That noble disciple, Mahānāma, thus accomplished in morality, thus accomplished in concentration, thus accomplished in wisdom, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Thus, Mahānāma, morality of one in training has been spoken of by the Blessed One, and morality of one beyond training has been spoken of by the Blessed One; the concentration of a trainee has been spoken of by the Blessed One, and the concentration of one beyond training has been spoken of by the Blessed One; wisdom of one in training has been spoken of by the Blessed One, and wisdom of one beyond training has been spoken of by the Blessed One." The third.
4.
The Discourse on the Jain
75. On one occasion the Venerable Ānanda was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Abhaya the Licchavi and Paṇḍitakumāraka the Licchavi approached the Venerable Ānanda; having approached, they paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, Abhaya the Licchavi said this to the Venerable Ānanda - "Venerable sir, Nigaṇṭha Nāṭaputta is omniscient, all-seeing, and acknowledges complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He declares the destruction of past actions through austerity, and the cutting off of the bridge through the non-performance of new actions. Thus through the destruction of action there is the destruction of suffering, through the destruction of suffering there is the destruction of feeling, through the destruction of feeling all suffering will be worn away - thus there is the transcendence of this wearing away purification visible here and now. What does the Blessed One say about this, venerable sir?"
"Abhaya, there are these three wearings away purifications that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna. Which three? Here, Abhaya, a monk is virtuous, etc. having accepted the training rules he trains in them. He does not perform new action, and by repeatedly touching old action he puts an end to it. This wearing away is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent.
"That monk, Abhaya, thus accomplished in morality, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He does not perform new action, and by repeatedly touching old action he puts an end to it. This wearing away is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent.
"That monk, Abhaya, thus accomplished in concentration, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. He does not perform new action, and by repeatedly touching old action he puts an end to it. This wearing away is visible here and now, immediate, inviting one to come and see, leading onward, to be individually experienced by the intelligent. These, Abhaya, are the three wearings away purifications that have been rightly taught by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna."
When this was said, Paṇḍitakumāraka the Licchavi said this to Abhaya the Licchavi - "But did you not give thanks for the well-spoken words of the Venerable Ānanda as well-spoken, my dear Abhaya?" "How could I not give thanks for the well-spoken words of the Venerable Ānanda as well-spoken, my dear Paṇḍitakumāraka! His head would split apart, whoever would not give thanks for the well-spoken words of the Venerable Ānanda as well-spoken." The fourth.
5.
The Discourse on the Householder
76. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this -
"Those, Ānanda, for whom you would have compassion, and who would think it worth hearing - whether friends or colleagues or relatives or blood-relations - they, Ānanda, should be encouraged, settled, and established by you in three states. In which three? They should be encouraged, settled, and established in unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' They should be encouraged, settled, and established in unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' They should be encouraged, settled, and established in unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.'
"There might be, Ānanda, alteration of the four primary elements - the solid element, the liquid element, the heat element, the air element - but there would not be alteration for a noble disciple endowed with unwavering confidence in the Buddha. Herein this is the alteration: That indeed, Ānanda, a noble disciple endowed with unwavering confidence in the Buddha would be reborn in hell or the animal realm or the sphere of ghosts - this possibility does not exist.
"There might be, Ānanda, alteration of the four primary elements - the solid element, the liquid element, the heat element, the air element - but not in the Teaching, etc. but there would not be alteration for a noble disciple endowed with unwavering confidence in the Community. Herein this is the alteration: That indeed, Ānanda, a noble disciple endowed with unwavering confidence in the Community would be reborn in hell or the animal realm or the sphere of ghosts - this possibility does not exist.
"Those, Ānanda, for whom you would have compassion, and who would think it worth hearing - whether friends or colleagues or relatives or blood-relations - they, Ānanda, should be encouraged, settled, and established by you in these three states." The fifth.
6.
The First Discourse on Existence
77. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "'Existence, existence', venerable sir, is said. In what respect, venerable sir, is there existence?"
"If, Ānanda, there were no action ripening in the sensual element, would sensual existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, consciousness is established in the inferior element; thus the production of rebirth occurs in the future.
"If, Ānanda, there were no action ripening in the fine-material element, would fine-material existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, consciousness is established in the middle element; thus the production of rebirth occurs in the future.
"If, Ānanda, there were no action ripening in the immaterial element, would immaterial existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, consciousness is established in the superior element; thus the production of rebirth occurs in the future. Thus indeed, Ānanda, there is existence." The sixth.
7.
The Second Discourse on Existence
78. Then the Venerable Ānanda approached the Blessed One, etc. The Venerable Ānanda said this to the Blessed One - "'Existence, existence', venerable sir, is said. In what respect, venerable sir, is there existence?"
"If, Ānanda, there were no action ripening in the sensual element, would sensual existence be discerned?" "No indeed, venerable sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, volition is established in the inferior element, longing is established; thus the production of rebirth occurs in the future."
"If, Ānanda, there were no action ripening in the fine-material element, would fine-material existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, volition is established in the middle element, longing is established; thus the production of rebirth occurs in the future."
"If, Ānanda, there were no action ripening in the immaterial element, would immaterial existence be discerned?" "No, Venerable Sir." "Thus indeed, Ānanda, action is the field, consciousness is the seed, craving is the moisture. For beings hindered by ignorance, fettered by craving, volition is established in the superior element, longing is established; thus the production of rebirth occurs in the future. Thus indeed, Ānanda, there is existence." The seventh.
8.
The Discourse on Moral Rules and Austerities
79. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this - "Is all moral rules and austerities, life, holy life, with attendance as its essence, fruitful, Ānanda?" "There is no categorical answer to this, venerable sir." "If so, Ānanda, distinguish."
"For whatever moral rules and austerities, life, holy life, with attendance as its essence, venerable sir, for one practising which unwholesome mental states increase and wholesome mental states decline, such moral rules and austerities, life, holy life, with attendance as its essence, is fruitless. But whatever moral rules and austerities, life, holy life, with attendance as its essence, venerable sir, for one practising which unwholesome mental states decline and wholesome mental states increase, such moral rules and austerities, life, holy life, with attendance as its essence, is fruitful." This the Venerable Ānanda said; The Teacher was approving.
Then the Venerable Ānanda, thinking "The Teacher approves of me," rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Blessed One, soon after the Venerable Ānanda had departed, addressed the monks - "Monks, Ānanda is a learner; but one equal to him in wisdom is not easy to obtain." The eighth.
9.
The Discourse on Kinds of Perfumes
80. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"There are, venerable sir, these three kinds of perfumes, whose odour goes only with the wind, not against the wind. What three? The odour of roots, the odour of heartwood, the odour of flowers - these, venerable sir, are the three kinds of perfumes, whose odour goes only with the wind, not against the wind. Is there, venerable sir, any kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind?"
"There is, Ānanda, a kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind." "But what, venerable sir, is that kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind?"
"Here, Ānanda, in whatever village or town a woman or man has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is moral, of good character, dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.
"Ascetics and brahmins in the directions speak praise of that person - 'In such and such a village or town a woman or man has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence, is moral, of good character, dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.'
"Deities too speak praise of that person - 'In such and such a village or town a woman or man has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community, abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence, is moral, of good character, dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing.' This, Ānanda, is that kind of perfume whose odour goes with the wind, whose odour goes against the wind, whose odour goes both with and against the wind."
Nor sandalwood, nor tagara, nor jasmine;
But the odour of the good goes against the wind,
A good person pervades all directions." The ninth.
10.
The Discourse on Cūḷanikā
81. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Ānanda, the disciple of the Blessed One Sikhī named Abhibhū, standing in the Brahma world, informed the thousandfold world system with his voice.' But the Blessed One, venerable sir, the Worthy One, the One Enlightened by himself, how far is he able to inform with his voice?" "He was a disciple, Ānanda; Truth-finders are immeasurable."
For the second time the Venerable Ānanda said this to the Blessed One - "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Ānanda, the disciple of the Blessed One Sikhī named Abhibhū, standing in the Brahma world, informed the thousandfold world system with his voice.' But the Blessed One, venerable sir, the Worthy One, the One Enlightened by himself, how far is he able to inform with his voice?" "He was a disciple, Ānanda; Truth-finders are immeasurable."
For the third time the Venerable Ānanda said this to the Blessed One - "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'Ānanda, the disciple of the Blessed One Sikhī named Abhibhū, standing in the Brahma world, informed the thousandfold world system with his voice.' But the Blessed One, venerable sir, the Worthy One, the One Enlightened by himself, how far is he able to inform with his voice?" "Have you heard, Ānanda, of the thousandfold minor world system?" "This is the time, Blessed One; this is the time, Fortunate One! Whatever the Blessed One would speak. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention, I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this -
"As far as, Ānanda, the moon and sun revolve, shining and illuminating the directions, so far extends the thousandfold world. In that thousandfold world there are a thousand moons, a thousand suns, a thousand Sineru kings of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand realms of the gods ruled by the four great kings, a thousand realms of the Thirty-three gods, a thousand realms of the Yāma gods, a thousand realms of the Tusita gods, a thousand realms of the gods who delight in creation, a thousand realms of the gods who control what is created by others, a thousand Brahma worlds - this, Ānanda, is called the thousandfold minor world system.
"As far as, Ānanda, the thousandfold minor world system extends, so far extends the thousandfold world. This, Ānanda, is called the thousand-to-the-second-power middling world system.
"As far as, Ānanda, the thousand-to-the-second-power middling world system extends, so far is the thousandfold world. This, Ānanda, is called the thousand-to-the-third-power great world system.
"If he wishes, Ānanda, the Truth-finder could inform the thousand-to-the-third-power great world system with his voice, as far as he might wish."
"But in what way, venerable sir, could the Blessed One inform the thousand-to-the-third-power great world system with his voice, as far as he might wish?" "Here, Ānanda, the Truth-finder would pervade the thousand-to-the-third-power great world system with light. When those beings would perceive that light, then the Truth-finder would make a sound, would proclaim his voice. Thus indeed, Ānanda, the Truth-finder could inform the thousand-to-the-third-power great world system with his voice, as far as he might wish."
When this was said, the Venerable Ānanda said this - "It is a gain for me indeed, it is well-gained for me indeed, that my Teacher is of such great supernormal power, of such great majesty." When this was said, the Venerable Udāyī said this to the Venerable Ānanda - "What is there in this for you, friend Ānanda, if your Teacher is of such great supernormal power, of such great majesty?" When this was said, the Blessed One said this to the Venerable Udāyī - "Do not say so, Udāyī, do not say so, Udāyī. If, Udāyī, Ānanda were to die not free from lust, by that confidence of mind he would exercise divine kingship among the gods seven times, he would exercise great kingship in this very Indian subcontinent seven times. But, Udāyī, Ānanda will attain final Nibbāna in this very life." The tenth.
The Chapter on Ānanda is third.
Its summary:
Two on Existence, Moral Rules and Austerities, and Kinds of Perfumes, and the Minor.