3.
The Chapter on Five Factors
1.
The First Discourse on Disrespect
21. "That indeed, monks, a monk who is disrespectful, not deferential, not courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is impossible. 'Without fulfilling the fundamentals of conduct, he will fulfil the trainee state' - this is impossible. 'Without fulfilling the trainee state, he will fulfil the moralities' - this is impossible. 'Without fulfilling the moralities, he will fulfil right view' - this is impossible. 'Without fulfilling right view, he will fulfil right concentration' - this is impossible.
"That indeed, monks, a monk who is respectful, deferential, courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is possible. 'Having fulfilled the fundamentals of conduct, he will fulfil the trainee state' - this is possible. 'Having fulfilled the trainee state, he will fulfil the moralities' - this is possible. 'Having fulfilled the moralities, he will fulfil right view' - this is possible. 'Having fulfilled right view, he will fulfil right concentration' - this is possible." The first.
2.
The Second Discourse on Disrespect
22. "That indeed, monks, a monk who is disrespectful, not deferential, not courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is impossible. 'Without fulfilling the fundamentals of conduct, he will fulfil the trainee state' - this is impossible. 'Without fulfilling the trainee state, he will fulfil the aggregate of morality' - this is impossible. 'Without fulfilling the aggregate of morality, he will fulfil the aggregate of concentration' - this is impossible. 'Without fulfilling the aggregate of concentration, he will fulfil the aggregate of wisdom' - this is impossible.
"That indeed, monks, a monk who is respectful, deferential, courteous, 'will fulfil the fundamentals of conduct towards his fellows in the holy life' - this is possible. 'Having fulfilled the fundamentals of conduct, he will fulfil the trainee state' - this is possible. 'Having fulfilled the trainee state, he will fulfil the aggregate of morality' - this is possible. 'Having fulfilled the aggregate of morality, he will fulfil the aggregate of concentration' - this is possible. 'Having fulfilled the aggregate of concentration, he will fulfil the aggregate of wisdom' - this is possible." The second.
3.
The Discourse on Mental impurities
23. "Monks, there are these five impurities of gold, by which impurities impure gold is neither soft nor wieldy, nor luminous and is brittle, and does not rightly approach work. Which five? Iron, copper, tin, lead, silver - these, monks, are the five impurities of gold, by which impurities impure gold is neither soft nor wieldy, nor luminous and is brittle, and does not rightly approach work. But when, monks, gold is liberated from these five impurities, that gold is soft and wieldy and luminous, and not brittle, and rightly approaches work. And whatever kind of ornament he wishes for - whether a signet ring, whether an earring, whether a necklace, whether a golden garland - it serves that purpose for him.
"Just so, monks, there are these five impurities of the mind, by which impurities impure mind is neither soft nor wieldy, nor luminous and is brittle, and does not rightly become concentrated for the elimination of mental corruptions. Which five? Sensual desire, anger, sloth and torpor, restlessness and remorse, sceptical doubt - these, monks, are the five impurities of the mind, by which impurities impure mind is neither soft nor wieldy, nor luminous and is brittle, and does not rightly become concentrated for the elimination of mental corruptions. But when, monks, the mind is liberated from these five impurities, that mind is soft and wieldy and luminous, and not brittle, and rightly becomes concentrated for the elimination of mental corruptions. And towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I experience the various kinds of supernormal power - having been one, may I become many; having been many, may I become one; appearing and vanishing; may I go unhindered through walls, through ramparts, through mountains, just as through space; may I dive in and out of the earth just as in water; may I go on water without breaking it just as on earth; may I travel cross-legged through space just as a winged bird; may I fondle and stroke with my hand even the moon and sun, so mighty and powerful; may I exercise mastery with my body even as far as the Brahma world' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the divine ear element, purified and surpassing the human, may I hear both sounds - divine and human, whether far or near' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I understand the minds of other beings, of other persons, having encompassed them with my own mind - may I understand a mind with lust as "a mind with lust", may I understand a mind without lust as "a mind without lust"; may I understand a mind with hate as "a mind with hate", may I understand a mind without hate as "a mind without hate"; may I understand a mind with delusion as "a mind with delusion", may I understand a mind without delusion as "a mind without delusion"; may I understand a contracted mind as "a contracted mind", may I understand a distracted mind as "a distracted mind"; may I understand an exalted mind as "an exalted mind", may I understand a not exalted mind as "a not exalted mind"; may I understand a surpassed mind as "a surpassed mind", may I understand an unsurpassed mind as "an unsurpassed mind"; may I understand a concentrated mind as "a concentrated mind", may I understand an unconcentrated mind as "an unconcentrated mind"; may I understand a liberated mind as "a liberated mind", may I understand an unliberated mind as "an unliberated mind"' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I recollect manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms may I recollect manifold past lives' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the divine eye, which is pure and surpasses the human, may I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, may I understand beings according to their actions - "These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell; but these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world" - thus with the divine eye, which is pure and surpasses the human, may I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, may I understand beings according to their actions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness." The third.
4.
The Discourse on the Immoral
24. "Monks, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed. Just as, monks, a tree lacking branches and leaves. Its outer bark does not go to fulfilment, its inner bark does not go to fulfilment, its softwood does not go to fulfilment, its heartwood does not go to fulfilment; just so, monks, for one who is immoral, failing in morality, right concentration has its proximate cause destroyed; when right concentration is absent, for one failing in right concentration, knowledge and vision of things as they really are has its proximate cause destroyed; when knowledge and vision of things as they really are is absent, for one failing in knowledge and vision of things as they really are, disenchantment and dispassion has its proximate cause destroyed; when disenchantment and dispassion is absent, for one failing in disenchantment and dispassion, knowledge and vision of liberation has its proximate cause destroyed.
"Monks, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause. Just as, monks, a tree accomplished with branches and leaves. Its outer bark goes to fulfilment, its inner bark goes to fulfilment, its softwood goes to fulfilment, its heartwood goes to fulfilment; just so, monks, for one who is moral, accomplished in morality, right concentration is accomplished in its proximate cause; when right concentration is present, for one accomplished in right concentration, knowledge and vision of things as they really are is accomplished in its proximate cause; when knowledge and vision of things as they really are is present, for one accomplished in knowledge and vision of things as they really are, disenchantment and dispassion is accomplished in its proximate cause; when disenchantment and dispassion is present, for one accomplished in disenchantment and dispassion, knowledge and vision of liberation is accomplished in its proximate cause." The fourth.
5.
The Discourse on the Unsupported
25. "Monks, supported by five factors, right view has liberation of mind as its fruit and liberation of mind as its benefit, and has liberation by wisdom as its fruit and liberation by wisdom as its benefit.
"Which five? Here, monks, right view is supported by morality, supported by learning, supported by discussion, supported by serenity, and supported by insight. Monks, supported by these five factors, right view has liberation of mind as its fruit and liberation of mind as its benefit, and has liberation by wisdom as its fruit and liberation by wisdom as its benefit." The fifth.
6.
The Discourse on the Bases for Liberation
26. "There are, monks, these five planes of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.
"Which five? Here, monks, the Teacher teaches the Teaching to a monk, or a certain fellow monk who takes the place of a teacher. In whatever way, monks, the Teacher teaches the Teaching to that monk, or a certain fellow monk who takes the place of a teacher, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the first plane of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.
"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, but he teaches the Teaching in detail to others as he has heard it, as he has learned it. In whatever way, monks, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the second plane of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.
"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, but he recites the Teaching in detail as he has heard it, as he has learned it. In whatever way, monks, a monk recites the Teaching in detail as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the third plane of liberation, where for a monk dwelling diligent, ardent, etc. freedom from bondage is attained.
"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, nor does he recite the Teaching in detail as he has heard it, as he has learned it; but he reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it. In whatever way, monks, a monk reflects upon, examines, and mentally contemplates the Teaching as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the fourth plane of liberation, where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, the mental corruptions that were not eliminated go to utter elimination, and the unsurpassed freedom from bondage that was not attained is attained.
"Furthermore, monks, the Teacher does not indeed teach the Teaching to a monk, nor does a certain fellow monk who takes the place of a teacher, nor does he teach the Teaching in detail to others as he has heard it, as he has learned it, nor does he recite the Teaching in detail as he has heard it, as he has learned it, nor does he reflect upon, examine, and mentally contemplate the Teaching as he has heard it, as he has learned it; but a certain sign of concentration has been rightly grasped by him, well attended to, well considered, thoroughly understood with wisdom. In whatever way, monks, a certain sign of concentration has been rightly grasped by a monk, well attended to, well considered, thoroughly understood with wisdom, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching. For one who experiences the meaning and experiences the Teaching, gladness arises. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, monks, is the fifth plane of liberation where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, or the mental corruptions that were not eliminated go to utter elimination, or the unsurpassed freedom from bondage that was not attained is attained.
"These, monks, are the five planes of liberation where for a monk dwelling diligent, ardent, and resolute, the unliberated mind becomes liberated, or the mental corruptions that were not eliminated go to utter elimination, or the unsurpassed freedom from bondage that was not attained is attained." The sixth.
7.
The Discourse on Concentration
27. "Monks, develop immeasurable concentration, prudent and mindful. For monks who develop immeasurable concentration, prudent and mindful, five knowledges arise individually. Which five? 'This concentration is pleasant in the present and has pleasant results in the future' - thus knowledge arises individually. 'This concentration is noble and spiritual' - thus knowledge arises individually. 'This concentration is not practised by inferior persons' - thus knowledge arises individually. 'This concentration is peaceful, sublime, obtained through tranquillity, attained to unification, not reached by forceful suppression and restraint' - thus knowledge arises individually. 'I enter this concentration mindfully and emerge from it mindfully' - thus knowledge arises individually.
"Monks, develop immeasurable concentration, prudent and mindful. For monks who develop immeasurable concentration, prudent and mindful, these five knowledges arise individually." The seventh.
8.
The Discourse on the Fivefold
28. "Monks, I will teach the development of the noble fivefold right concentration. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the development of the noble fivefold right concentration? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the first meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, monks, a skilled bathman or his apprentice, having scattered bath powder in a bronze dish, might knead it by sprinkling it again and again with water. That ball of bath powder is permeated with moisture, pervaded by moisture, pervaded within and without by moisture, yet does not drip. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. This, monks, is the first development of the noble fivefold right concentration.
"Furthermore, monks, with the subsiding of applied and sustained thought, etc. he enters and dwells in the second meditative absorption. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, monks, there might be a deep lake with a spring. It has no inlet for water from the eastern direction, no inlet for water from the western direction, no inlet for water from the northern direction, no inlet for water from the southern direction, and the rain god would not send down proper showers from time to time. Then cool streams of water, having sprung up from that very lake, would drench, steep, fill, and pervade that very lake with cool water; there would be no part of the entire lake unpervaded by cool water. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his entire body unpervaded by the rapture and happiness born of concentration. This, monks, is the second development of the noble fivefold right concentration.
"Furthermore, monks, with the fading away of rapture, etc. he enters and dwells in the third meditative absorption. He drenches, steeps, fills, and pervades this very body with happiness free from rapture; there is no part of his entire body unpervaded by happiness free from rapture. Just as, monks, in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within. They, from their tips to their roots, are drenched, steeped, filled, and pervaded with cool water; there is no part of the entire water lilies, or lotuses, or white lotuses unpervaded by cool water. Just so, monks, a monk drenches, steeps, fills, and pervades this very body with happiness free from rapture; there is no part of his entire body unpervaded by happiness free from rapture. This, monks, is the third development of the noble fivefold right concentration.
"Furthermore, monks, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. He sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind. Just as, monks, a man having wrapped himself up to the head with a white cloth might be seated; there would be no part of his entire body untouched by the white cloth. Just so, monks, a monk sits having pervaded this very body with a pure and bright mind; there is nothing of his entire body unpervaded by the pure and bright mind. This is the fourth development of the noble five-factored right concentration, monks.
"Furthermore, monks, for a monk the sign of reviewing has been rightly grasped, well attended to, well considered, thoroughly understood with wisdom. Just as, monks, one person might review another, or one standing might review one seated, or one seated might review one lying down. Just so, monks, for a monk the sign of reviewing has been rightly grasped, well attended to, well considered, thoroughly understood with wisdom. This is the fifth development of the noble five-factored right concentration, monks. Thus developed, monks, when a monk has thus cultivated the noble five-factored right concentration, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"Just as, monks, a water jar full of water, filled to the brim so that a crow could drink from it, placed on a stand. If a strong man were to tip it from any direction, would water come out?" "Yes, venerable sir." "Just so, monks, when a monk has thus developed the noble five-factored right concentration, thus cultivated, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"Just as, monks, on a level piece of ground there might be a quadrangular pond, bounded by embankments, full of water, filled to the brim so that a crow could drink from it. If a strong man were to release the embankment from any direction, would water come out?" "Yes, venerable sir." "Just so, monks, when a monk has thus developed the noble five-factored right concentration, thus cultivated, towards whatever mental state to be realised by direct knowledge, etc. when there is a basis for mindfulness.
"Just as, monks, on level ground at a crossroads a chariot harnessed to thoroughbreds might stand ready with goad lying ready. A skilled trainer, a charioteer of horses to be tamed, having mounted it, having taken the reins in his left hand, having taken the goad in his right hand, might drive it forward and back wherever he wishes, however he wishes. Just so, monks, when a monk has thus developed the noble five-factored right concentration, thus cultivated, towards whatever mental state to be realised by direct knowledge he inclines the mind for realisation by direct knowledge, in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I experience the various kinds of supernormal power - having been one, may I become many, etc. may I exercise mastery with my body even as far as the Brahma world' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the divine ear element, purified and surpassing the human, may I hear both sounds - divine and human, whether far or near' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I understand the minds of other beings, of other persons, having encompassed them with my own mind - may I understand a mind with lust as "a mind with lust", may I understand a mind without lust as "a mind without lust", a mind with hate... a mind without hate, a mind with delusion, a mind without delusion, a contracted mind, a distracted mind, an exalted mind, a not exalted mind, a surpassed mind, an unsurpassed mind, a concentrated mind, an unconcentrated mind, a liberated mind, may I understand an unliberated mind as "an unliberated mind"' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'May I recollect manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms may I recollect manifold past lives' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the divine eye, which is pure and surpasses the human, etc. may I understand beings according to their actions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness.
"If he wishes - 'With the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, may I dwell in the liberation of mind and liberation by wisdom that are without mental corruptions' - in each and every case he attains the ability to witness, when there is a basis for mindfulness." The eighth.
9.
The Discourse on the Walking Path
29. "Monks, there are these five benefits of walking meditation. Which five? One becomes capable of enduring journeys, one becomes capable of striving, one has little illness, what is eaten, drunk, chewed, and tasted is properly digested, and concentration attained through walking meditation is long-lasting. These, monks, are the five benefits of walking meditation." The ninth.
10.
The Discourse on Nāgita
30. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Icchānaṅgala. There the Blessed One stayed at Icchānaṅgala in the Icchānaṅgala forest thicket. The brahmin householders of Icchānaṅgala heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Icchānaṅgala; he is staying at Icchānaṅgala in the Icchānaṅgala forest thicket. And concerning that Master Gotama, such a good reputation has arisen - '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.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones." Then the brahmin householders of Icchānaṅgala, after that night had passed, taking abundant solid and soft food, approached the Icchānaṅgala forest thicket; having approached, they stood outside the door-porch, making loud sounds and great sounds.
Now at that time the Venerable Nāgito was the Blessed One's attendant. Then the Blessed One addressed the Venerable Nāgita - "Who are these, Nāgita, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "These, venerable sir, are the brahmin householders of Icchānaṅgala, having taken abundant solid and soft food, standing outside the door-porch, for the Blessed One himself and for the Community of monks." "Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise."
"Let the Blessed One now consent, venerable sir, let the Fortunate One consent; now is the time for the Blessed One to consent, venerable sir. Wherever the Blessed One will now go, inclined towards that will go the brahmins and householders, townspeople and country-folk. Just as, venerable sir, when the sky rains with large drops, the waters flow according to the slope; just so, venerable sir, wherever the Blessed One will now go, inclined towards that will go the brahmins and householders, townspeople and country-folk. What is the reason for this? For such, venerable sir, is the Blessed One's morality and wisdom."
"Let me not come together with fame, Nāgita, nor let fame come together with me. Whoever, Nāgita, does not obtain at will, does not obtain without difficulty, does not obtain without trouble, this happiness of renunciation, this happiness of solitude, this happiness of peace, this happiness of enlightenment, of which I am one who obtains at will, obtains without difficulty, obtains without trouble - he might consent to that filthy happiness, that happiness of torpor, that happiness of material gain, honour and praise. For what is eaten, drunk, chewed and tasted, Nāgita, faeces and urine - this is its outcome. From the change and alteration of dear ones, Nāgita, there arise sorrow, lamentation, suffering, displeasure and anguish - this is its outcome. For one engaged in the pursuit of the sign of foulness, Nāgita, loathsomeness towards the sign of beauty becomes established - this is its outcome. For one dwelling observing impermanence in the six sense bases of contact, Nāgita, loathsomeness towards contact becomes established - this is its outcome. For one dwelling observing rise and fall in the five aggregates of clinging, Nāgita, loathsomeness towards clinging becomes established - this is its outcome." The tenth.
The Chapter on the Fivefold is third.
Its summary:
Liberation, concentration, five-factored, walking path, and with Nāgita.