1.
The Chapter on Kimila
1.
The Discourse on Kimila
201. On one occasion the Blessed One was dwelling at Kimilā in the Bamboo Grove. Then the Venerable Kimila 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 Kimila said this to the Blessed One - "What now, venerable sir, is the cause, what is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching does not last long?" "Here, Kimila, when the Truth-finder has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell disrespectful and not deferential towards the Teacher, dwell disrespectful and not deferential towards the Teaching, dwell disrespectful and not deferential towards the Community, dwell disrespectful and not deferential towards the training, dwell disrespectful and not deferential towards one another. This, Kimila, is the cause, this is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching does not last long."
"But what, venerable sir, is the cause, what is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching lasts long?" "Here, Kimila, when the Truth-finder has attained final Nibbāna, monks, nuns, male lay followers, and female lay followers dwell respectful and deferential towards the Teacher, dwell respectful and deferential towards the Teaching, dwell respectful and deferential towards the Community, dwell respectful and deferential towards the training, dwell respectful and deferential towards one another. This, Kimila, is the cause, this is the condition, whereby when the Truth-finder has attained final Nibbāna the Good Teaching lasts long." The first.
2.
The Discourse on Hearing the Teaching
202. "Monks, there are these five benefits of hearing the teaching. Which five? One hears what has not been heard, one purifies what has been heard, one removes uncertainty, one makes one's view straight, one's mind becomes confident. These, monks, are the five benefits of hearing the teaching." The second.
3.
The Discourse on the Thoroughbred Horse
203. "Monks, a king's good thoroughbred horse possessed of five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.
"Which five? Rectitude, speed, gentleness, patience, and meekness - Monks, a king's good thoroughbred horse possessed of these five factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. "Just so, monks, a monk possessed of five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.
"Which five? Rectitude, speed, gentleness, patience, and meekness - Monks, a monk possessed of these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world." The third.
4.
The Discourse on the Powers
204. "There are, monks, these five powers. Which five? The power of faith, the power of shame, the power of moral fear, the power of energy, the power of wisdom - these, monks, are the five powers." The fourth.
5.
The Discourse on Mental Rigidity
205. "Monks, there are these five mental rigidities. Which five? Here, monks, a monk is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident. Monks, a monk who is uncertain about the Teacher, doubts sceptically, does not resolve upon it, is not confident, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the first mental rigidity.
"Furthermore, monks, a monk is uncertain about the Teaching, etc. is uncertain about the Community, etc. is uncertain about the training, etc. is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen. Monks, a monk who is angry towards his fellows in the holy life, displeased, with a struck mind, with barrenness arisen, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the fifth mental rigidity. These, monks, are the five mental rigidities." The fifth.
6.
The Discourse on Shackles
206. "Monks, there are these five bondages of mind. Which five? Here, monks, a monk is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Monks, a monk who is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving, his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the first bondage of mind.
"Furthermore, monks, a monk is not free from lust towards the body... etc. is not free from lust towards material form... etc. having eaten as much as he likes to fill his belly, dwells devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor... etc. lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity.' Monks, a monk who lives the holy life having aspired to a certain order of gods - 'By this morality or by this ascetic practice or by this austerity or by this holy life I shall become a god or an inferior deity,' his mind does not incline to ardour, to pursuit, to perseverance, to striving. One whose mind does not incline to ardour, to pursuit, to perseverance, to striving - this is the fifth bondage of mind. These, monks, are the five bondages of mind." The sixth.
7.
The Discourse on Rice Gruel
207. "Monks, there are these five benefits of rice gruel. Which five? It wards off hunger, removes thirst, regulates wind, cleanses the bladder, and digests the remainder of undigested food. These, monks, are the five benefits of rice gruel." The seventh.
8.
The Discourse on the Wooden Toothbrush
208. "Monks, there are these five dangers of not chewing a wooden toothbrush. Which five? It is not good for the eyes, the mouth has a bad smell, the taste conductors do not become pure, bile and phlegm envelop the food, and food is not agreeable to him. These, monks, are the five dangers of not chewing a wooden toothbrush.
"Monks, there are these five benefits of chewing a wooden toothbrush. Which five? It is good for the eyes, the mouth does not have a bad smell, the taste conductors become pure, bile and phlegm do not envelop the food, and food is agreeable to him. These, monks, are the five benefits of chewing a wooden toothbrush." The eighth.
9.
The Discourse on the Singing Voice
209. "Monks, there are these five dangers for one who recites the Teaching with a prolonged singing voice. Which five? One becomes attached to that sound oneself, others too become attached to that sound, householders too grumble - 'Just as we sing, just so these ascetics, disciples of the Sakyan, sing,' and for one desiring the production of that sound there is dissolution of concentration, the later generation follows the example of what they have seen. These, monks, are the five dangers for one who recites the Teaching with a prolonged singing voice." The ninth.
10.
The Discourse on Unmindfulness
210. "Monks, there are these five dangers for one who is unmindful and not fully aware when falling asleep. Which five? One sleeps unpleasantly, one wakes up unpleasantly, one sees evil dreams, deities do not protect one, one emits semen. These, monks, are the five dangers for one who is unmindful and not fully aware when falling asleep.
"Monks, there are these five benefits for one who is mindful and fully aware when falling asleep. Which five? One sleeps pleasantly, one wakes up pleasantly, one does not see evil dreams, deities protect one, one does not emit semen. These, monks, are the five benefits for one who is mindful and fully aware when falling asleep." The tenth.
The Chapter on Kimila is first.
Its summary:
Shackle, rice gruel, wood, singing, and with unmindfulness.