3.
The Chapter on Perils
1.
The Discourse on Self-Censure
121. "Monks, there are these four fears. What are the four? Fear of self-censure, fear of censure by others, fear of punishment, fear of an unfortunate realm.
"And what, monks, is fear of self-censure? Here, monks, someone considers thus - 'If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that my self would not blame me regarding morality!' He, being afraid of fear of self-censure, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, fear of self-censure.
"And what, monks, is fear of censure by others? Here, monks, someone considers thus - 'If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that others would not blame me regarding morality!' He, being afraid of fear of censure by others, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, fear of censure by others.
"And what, monks, is fear of punishment? Here, monks, someone sees kings, having seized a thief, a criminal, inflicting various bodily punishments; flogging with whips, flogging with canes, flogging with half-clubs, cutting off his hand, cutting off his foot, cutting off his hand and foot, cutting off his ear, cutting off his nose, cutting off his ear and nose, inflicting the "gruel pot" torture, inflicting the "shell-tonsure" torture, inflicting the "Rāhu's mouth" torture, inflicting the "fire garland" torture, inflicting the "hand torch" torture, inflicting the "grass-strip" torture, inflicting the "bark-dress" torture, inflicting the "antelope" torture, inflicting the "flesh-hook" torture, inflicting the "coin-cutting" torture, inflicting the "lye-pickling" torture, inflicting the "pivot-turning" torture, inflicting the "straw-chair" torture, pouring boiling oil on him, having him eaten by dogs, impaling him alive on a stake, cutting off his head with a sword.
He thinks thus - 'Because of whatever kind of evil deeds, kings, having seized a thief, a criminal, inflict various bodily punishments; they flog him with whips, etc. they cut off his head with a sword. If I were to do such an evil deed, kings, having seized me too, would inflict such various bodily punishments; they would flog me with whips, they would flog me with canes, they would flog me with half-clubs, they would cut off my hand, they would cut off my foot, they would cut off my hand and foot, they would cut off my ear, they would cut off my nose, they would cut off my ear and nose, they would inflict the "gruel pot" torture, they would inflict the "shell-tonsure" torture; they would inflict the "Rāhu's mouth" torture, they would inflict the "fire garland" torture, they would inflict the "hand torch" torture, they would inflict the "grass-strip" torture, they would inflict the "bark-dress" torture, they would inflict the "antelope" torture, they would inflict the "flesh-hook" torture, they would inflict the "coin-cutting" torture, they would inflict the "lye-pickling" torture, they would inflict the "pivot-turning" torture, they would inflict the "straw-chair" torture, they would pour boiling oil on me, they would have me eaten by dogs, they would impale me alive on a stake, they would cut off my head with a sword.' He, being afraid of fear of punishment, does not go about plundering others' property. Having abandoned bodily misconduct, etc. he maintains himself pure. This is called, monks, fear of punishment.
"And what, monks, is fear of an unfortunate realm? Here, monks, someone considers thus - 'Bodily misconduct indeed has an evil result in the future life, verbal misconduct has an evil result in the future life, mental misconduct has an evil result in the future life. If I were to practise misconduct by body, practise misconduct by speech, practise misconduct by mind, what reason would there be that I would not, upon the body's collapse at death, be reborn in a realm of misery, an unfortunate realm, a nether world, in hell!' He, being afraid of fear of an unfortunate realm, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct; he maintains himself pure. This is called, monks, fear of an unfortunate realm. These, monks, are the four fears." The first.
2.
The Discourse on the Peril of Waves
122. "Monks, there are these four dangers to be expected for one entering the water. What are the four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish - these, monks, are the four dangers to be expected for one entering the water. Just so, monks, there are these four dangers to be expected for a certain son of good family here who has gone forth from home into homelessness in this Teaching and discipline. What are the four? The danger of waves, the danger of crocodiles, the danger of whirlpools, the danger of fierce fish.
"And what, monks, is the danger of waves? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Him, having thus gone forth, his fellows in the holy life exhort and instruct - 'Thus you should step forward, thus you should step back, thus you should look ahead, thus you should look around, thus you should bend, thus you should stretch, thus you should wear the double robe, bowl and robes.' He thinks thus: 'Formerly, when we were living the household life, we used to exhort others, we used to instruct others. But these, who are like our sons, methinks, who are like our grandsons, methinks, think they should exhort us, think they should instruct us.' He, angry and displeased, having rejected the training, returns to the lower life. This is called, monks, a monk who, frightened by the danger of waves, has rejected the training and returned to the lower life. 'Danger of waves', monks, is a designation for wrath and anguish. This is called, monks, the danger of waves.
"And what, monks, is the danger of crocodiles? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' Him, having thus gone forth, his fellows in the holy life exhort and instruct - 'This should be eaten by you, this should not be eaten by you; this should be consumed by you, this should not be consumed by you; this should be tasted by you, this should not be tasted by you; this should be drunk by you, this should not be drunk by you; what is allowable should be eaten by you, what is not allowable should not be eaten by you; what is allowable should be consumed by you, what is not allowable should not be consumed by you; what is allowable should be tasted by you, what is not allowable should not be tasted by you; what is allowable should be drunk by you, what is not allowable should not be drunk by you; at the proper time it should be eaten by you, at the improper time it should not be eaten by you; at the proper time it should be consumed by you, at the improper time it should not be consumed by you; at the proper time it should be tasted by you, at the improper time it should not be tasted by you; at the proper time it should be drunk by you, at the improper time it should not be drunk by you.' He thinks thus: 'Formerly, when we were living the household life, whatever we wished, that we ate; whatever we did not wish, that we did not eat; whatever we wished, that we consumed; whatever we did not wish, that we did not consume; whatever we wished, that we tasted; whatever we did not wish, that we did not taste; whatever we wished, that we drank; whatever we did not wish, that we did not drink; we ate what was allowable and we ate what was not allowable; we consumed what was allowable and we consumed what was not allowable; we tasted what was allowable and we tasted what was not allowable; we drank what was allowable and we drank what was not allowable; we ate at the proper time and we ate at the improper time; we consumed at the proper time and we consumed at the improper time; we tasted at the proper time and we tasted at the improper time; we drank at the proper time and we drank at the improper time; whatever excellent solid food or soft food faithful householders give us during the day at the improper time, these ones, methinks, are putting an obstruction over our mouths.' He, angry and displeased, having rejected the training, returns to the lower life. This is called, monks, a monk who, frightened by the danger of crocodiles, has rejected the training and returned to the lower life. 'Danger of crocodiles', monks, is a designation for gluttony. This is called, monks, the danger of crocodiles.
"And what, monks, is the danger of whirlpools? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, in the earlier period of the day, having dressed, taking his bowl and robe, enters a village or a market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a householder or a householder's son endowed and furnished with the five types of sensual pleasure, indulging himself. He thinks thus: 'Formerly, when we were living the household life, we were endowed and furnished with the five types of sensual pleasure, we indulged ourselves; there are indeed wealth in my family. It is possible both to enjoy wealth and to make merit. What if I were to reject the training and, having returned to the lower life, both enjoy wealth and make merit!' He rejects the training and returns to the lower life. This is called, monks, a monk who, frightened by the danger of whirlpools, has rejected the training and returned to the lower life. 'Danger of whirlpools', monks, is a designation for these five types of sensual pleasure. This is called, monks, the danger of whirlpools.
"And what, monks, is the danger of fierce fish? Here, monks, a certain son of good family has gone forth with faith from home into homelessness - 'I am overcome by birth, by ageing, by death, by sorrows, by lamentations, by sufferings, by displeasures, by anguishes, overcome by suffering, afflicted by suffering; perhaps the ending of this whole mass of suffering might be discerned.' He, having thus gone forth, in the earlier period of the day, having dressed, taking his bowl and robe, enters a village or a market town for almsfood with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained. He there sees a woman improperly dressed or improperly clothed. Having seen a woman improperly dressed or improperly clothed, lust assails his mind. He, with mind assailed by lust, having rejected the training, returns to the lower life. This is called, monks, a monk who, frightened by the danger of fierce fish, has rejected the training and returned to the lower life. 'Danger of fierce fish', monks, is a designation for womankind. This is called, monks, the danger of fierce fish. These, monks, are the four dangers to be expected for a certain son of good family here who has gone forth from home into homelessness in this Teaching and discipline." The second.
3.
The Discourse on Difference (First)
123. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person, 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. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Brahmā's company. Monks, for the gods of Brahmā's company, one cosmic cycle is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.
"Furthermore, monks, here a certain person, with the subsiding of applied and sustained thought, 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. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the Radiant gods. Monks, for the Radiant gods, two cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.
"Furthermore, monks, here a certain person, with the fading away of rapture, 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. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Streaming Radiance. Monks, for the gods of Streaming Radiance, four cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.
"Furthermore, monks, here a certain person, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Great Fruit. Monks, for the gods of Great Fruit, five hundred cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth. These, monks, are the four persons existing and found in the world." The third.
4.
The Discourse on Difference (Second)
124. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person, quite secluded from sensual pleasures... etc. he enters and dwells in the first meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings.
"Furthermore, monks, here a certain person, with the subsiding of applied and sustained thought... etc. the second meditative absorption, etc. the third meditative absorption... etc. he enters and dwells in the fourth meditative absorption. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings. These, monks, are the four persons existing and found in the world." The fourth.
5.
The Discourse on Friendliness (First)
125. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the gods of Brahmā's company. Monks, for the gods of Brahmā's company, one cosmic cycle is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth.
"Furthermore, monks, here a certain person with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He enjoys it, desires it, and finds happiness on account of it. Established therein, inclined to it, dwelling in it frequently, not fallen away from it, when dying he is reborn in the company of the Radiant gods. Monks, for the Radiant gods, two cosmic cycles is the life-span... etc. he is reborn in the company of the gods of Streaming Radiance. Monks, for the gods of Streaming Radiance, four cosmic cycles is the life-span... etc. he is reborn in the company of the gods of Great Fruit. Monks, for the gods of Great Fruit, five hundred cosmic cycles is the life-span. There a worldling, having stayed as long as life lasts, having spent all of whatever is the life-span of those gods, goes to hell, goes to the animal realm, goes to the sphere of ghosts. But a disciple of the Blessed One, having stayed there as long as life lasts, having spent all of whatever is the life-span of those gods, attains final nibbāna in that very existence. This, monks, is the distinction, this is the disparity, this is the difference between a learned noble disciple and an ignorant worldling, that is to say, regarding destination and rebirth. These, monks, are the four persons existing and found in the world." The fifth.
6.
The Discourse on Friendliness (Second)
126. "Monks, there are these four persons existing and found in the world. Which four? Here, monks, a certain person dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings.
"Furthermore, monks, here a certain person with compassion, etc. altruistic joy, etc. dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. Whatever is there pertaining to matter, pertaining to feeling, pertaining to perception, pertaining to activities, pertaining to consciousness - he regards those mental states as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He, upon the body's collapse at death, is reborn in the company of the gods of the Pure Abodes. This, monks, is a rebirth not shared with worldlings. These, monks, are the four persons existing and found in the world." The sixth.
7.
The Discourse on the Marvels of the Truth-finder (First)
127. "Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, four wonderful and marvellous phenomena become manifest. Which four? When, monks, a Bodhisatta, having passed away from the Tusita realm, mindful and fully aware, descends into his mother's womb, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the first wonderful and marvellous phenomenon that becomes manifest.
"Furthermore, monks, when a Bodhisatta, mindful and fully aware, emerges from his mother's womb, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the second wonderful and marvellous phenomenon that becomes manifest.
"Furthermore, monks, when a Truth-finder fully awakens to the unsurpassed perfect enlightenment, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the third wonderful and marvellous phenomenon that becomes manifest.
"Furthermore, monks, when a Truth-finder sets in motion the unsurpassed wheel of the Teaching, then in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the fourth wonderful and marvellous phenomenon that becomes manifest. Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, these four wonderful and marvellous phenomena become manifest." The seventh.
8.
The Discourse on the Marvels of the Truth-finder (Second)
128. "Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, four wonderful and marvellous phenomena become manifest. Which four? Monks, the generation delights in attachment, rejoices in attachment, is pleased with attachment; when the Teaching on non-attachment is being taught by the Truth-finder, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the first wonderful and marvellous phenomenon that becomes manifest.
Monks, the generation delights in conceit, rejoices in conceit, is pleased with conceit. When the Teaching on the removal of conceit is being taught by the Truth-finder, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the second wonderful and marvellous phenomenon that becomes manifest.
Monks, the generation delights in non-peace, rejoices in non-peace, is pleased with non-peace. When the Teaching leading to peace is being taught by the Truth-finder, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the third wonderful and marvellous phenomenon that becomes manifest.
Monks, the generation has gone to ignorance, become like an egg, enveloped. When the Teaching on the removal of ignorance is being taught by the Truth-finder, it listens, lends an ear, applies the mind to final liberating knowledge. Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, this is the fourth wonderful and marvellous phenomenon that becomes manifest. Monks, with the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself, these four wonderful and marvellous phenomena become manifest." The eighth.
9.
The Discourse on the Marvels of Ānanda
129. "Monks, there are these four wonderful and marvellous qualities in Ānanda. Which four? If, monks, an assembly of monks approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of monks is unsatisfied, monks, when Ānanda becomes silent.
"If, monks, an assembly of nuns approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of nuns is unsatisfied, monks, when Ānanda becomes silent.
"If, monks, an assembly of lay followers approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of lay followers is unsatisfied, monks, when Ānanda becomes silent.
"If, monks, an assembly of female lay followers approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of female lay followers is unsatisfied, monks, when Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda." The ninth.
10.
The Discourse on the Marvels of a Universal Monarch
130. "Monks, there are these four wonderful and marvellous qualities in a wheel-turning monarch. Which four? If, monks, an assembly of nobles approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of nobles is unsatisfied, monks, when the wheel-turning monarch becomes silent.
"If, monks, an assembly of brahmins approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of brahmins is unsatisfied, monks, when the wheel-turning monarch becomes silent.
"If, monks, an assembly of householders approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of householders is unsatisfied, monks, when the wheel-turning monarch becomes silent.
"If, monks, an assembly of ascetics approaches the wheel-turning monarch for an audience, that assembly is delighted even by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of ascetics is unsatisfied, monks, when the wheel-turning monarch becomes silent. These, monks, are the four wonderful and marvellous qualities in a wheel-turning monarch.
"Just so, monks, there are four wonderful and marvellous qualities in Ānanda. Which four? If, monks, an assembly of monks approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of monks is unsatisfied, monks, when Ānanda becomes silent.
"If, monks, an assembly of nuns... etc. If, monks, an assembly of lay followers... etc. If, monks, an assembly of female lay followers approaches Ānanda for an audience, that assembly is delighted even by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of female lay followers is unsatisfied, monks, when Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda." The tenth.
The Fear Chapter is the third.
Its summary:
Friendliness and two on the marvellous, and the other two likewise.