2.
The Chapter on Cordiality
1.
The First Discourse on Cordiality
11. "Monks, there are these six principles of cordiality. Which six? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality.
"Furthermore, monks, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality.
"Furthermore, monks, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality.
"Furthermore, monks, a monk, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, is one who shares without reservation with such gains, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality.
"Furthermore, monks, a monk dwells having attained similarity of morality with his fellows in the holy life both openly and in private in such moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. This too is a principle of cordiality.
"Furthermore, monks, a monk dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. This too is a principle of cordiality. These, monks, are the six principles of cordiality." The first.
2.
The Second Discourse on What Should Be Remembered
12. "Monks, there are these six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Which six? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk has verbal action of friendliness present, etc. mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, is one who shares without reservation with such gains, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk dwells having attained similarity of morality with his fellows in the holy life both openly and in private in such moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. These, monks, are the six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity." The second.
3.
The Discourse on Sending Away
13. "There are these six elements involving escape, monks. Which six? Here, monks, a monk might say thus: 'Indeed, the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet anger remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through friendliness has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet anger would remain obsessing his mind - this is impossible. For this, friends, is the escape from anger, namely the liberation of mind through friendliness.'
"Here again, monks, a monk might say thus: 'Indeed, the liberation of mind through compassion has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet harming remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through compassion has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet harming would remain obsessing his mind - this is impossible. For this, friends, is the escape from harming, namely the liberation of mind through compassion.'
"Here again, monks, a monk might say thus: 'Indeed, the liberation of mind through altruistic joy has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet discontent remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friends, there is no chance, that when the liberation of mind through altruistic joy has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet discontent would remain obsessing his mind - this is impossible. For this, friends, is the escape from discontent, namely the liberation of mind through altruistic joy.'
"Here again, monks, a monk might say thus: 'Indeed, the liberation of mind through equanimity has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet lust remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friend, there is no chance, that when the liberation of mind through equanimity has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet lust would remain obsessing his mind - this is impossible. For this, friend, is the escape from lust, namely the liberation of mind through equanimity.'
"Here again, monks, a monk might say thus: 'Indeed, the signless liberation of mind has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken by me; and yet my consciousness follows after signs.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friend, there is no chance, that when the signless liberation of mind has been developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken; and yet his consciousness would follow after signs - this is impossible. For this, friend, is the escape from all signs, namely the signless liberation of mind.'
"Here again, monks, a monk might say thus: 'The notion "I am" has disappeared for me, and I do not perceive "this I am"; and yet the dart of sceptical doubt and bewilderment remains obsessing my mind.' He should be told 'Do not say so' - 'Let not the venerable one speak thus; do not misrepresent the Blessed One, for it is not good to slander the Blessed One, for the Blessed One would not say thus. This is impossible, friend, there is no chance, that when the notion "I am" has disappeared and one does not perceive "this I am"; and yet the dart of sceptical doubt and bewilderment would remain obsessing his mind - this is impossible. For this, friend, is the escape from the dart of sceptical doubt and bewilderment, namely the uprooting of the conceit "I am."' These, monks, are the six elements involving escape." The third.
4.
The Discourse on the Auspicious
14. There the Venerable Sāriputta addressed the monks: "Friends, monks." "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus there is no good death, no good passing away. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus there is no good death, no good passing away?
"Here, friends, a monk delights in work, is devoted to work, is given to delight in work; delights in talk, is devoted to talk, is given to delight in talk; delights in sleep, is devoted to sleep, is given to delight in sleep; delights in company, is devoted to company, is given to delight in company; delights in bonding, is devoted to bonding, is given to delight in bonding; delights in obsession, is devoted to obsession, is given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus there is no good death, no good passing away. This is called, friend - 'a monk taking delight in identity has not abandoned identity for the complete ending of suffering.'
"In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus there is a good death, a good passing away. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus there is a good death, a good passing away?
"Here, friends, a monk does not delight in work, is not devoted to work, is not given to delight in work; does not delight in talk, is not devoted to talk, is not given to delight in talk; does not delight in sleep, is not devoted to sleep, is not given to delight in sleep; does not delight in company, is not devoted to company, is not given to delight in company; does not delight in bonding, is not devoted to bonding, is not given to delight in bonding; does not delight in obsession, is not devoted to obsession, is not given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus there is a good death, a good passing away. This is called, friend - 'a monk delighting in Nibbāna has abandoned identity for the complete ending of suffering.'"
He has failed to attain Nibbāna, the unsurpassed freedom from bondage.
He has attained Nibbāna, the unsurpassed freedom from bondage." The fourth.
5.
The Discourse on What Is Not to Be Regretted
15. There the Venerable Sāriputta addressed the monks: "In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus death causes distress. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus death causes distress?
"Here, friends, a monk delights in work, is devoted to work, is given to delight in work; delights in talk, etc. delights in sleep, delights in company, delights in bonding, delights in obsession, is devoted to obsession, is given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus death causes distress. This is called, friend - 'a monk taking delight in identity has not abandoned identity for the complete ending of suffering.'
"In such and such a way, friends, a monk leads his life in such and such a way that for one leading his life thus death does not cause distress. And how, friends, does a monk lead his life in such and such a way that for one leading his life thus death does not cause distress?
"Here, friends, a monk does not delight in work, is not devoted to work, is not given to delight in work; does not delight in talk, etc. does not delight in sleep, does not delight in company, does not delight in bonding, does not delight in obsession, is not devoted to obsession, is not given to delight in obsession. Thus, friends, a monk leads his life in such and such a way that for one leading his life thus death does not cause distress. This is called, friend - 'a monk delighting in Nibbāna has abandoned identity for the complete ending of suffering.'"
He has failed to attain Nibbāna, the unsurpassed freedom from bondage.
He has attained Nibbāna, the unsurpassed freedom from bondage." The fifth.
6.
The Discourse on Nakulapitā
16. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time the householder Nakulapitā was sick, afflicted, severely ill. Then the woman householder Nakulamātā said this to the householder Nakulapitā -
"Do not, householder, die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing. Now, householder, you might think thus - 'The woman householder Nakulamātā will not be able after my passing to support the children, to maintain the household life.' But that, householder, should not be seen thus. I am skilled, householder, in spinning cotton and carding wool. I am able, householder, after your passing to support the children, to maintain the household life. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.
"Now, householder, you might think thus - 'The woman householder Nakulamātā will go to another house after my passing.' But that, householder, should not be seen thus. Both you, householder, know and I know that for sixteen years we have practised the holy life as householders. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.
"Now, householder, you might think thus - 'The woman householder Nakulamātā will not wish to see the Blessed One after my passing, will not wish to see the community of monks.' But that, householder, should not be seen thus. Indeed, householder, after your passing I will be even more desirous of seeing the Blessed One, even more desirous of seeing the community of monks. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.
"Now, householder, you might think thus - 'The woman householder Nakulamātā will not be one who fulfils the moral precepts after my passing.' But that, householder, should not be seen thus. As far as, householder, there are female lay disciples of that Blessed One, householders clad in white, who fulfil the moral precepts, I am one of them. But whoever has uncertainty or doubt about this - this Blessed One, the Worthy One, the One Enlightened by himself, is dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park - let him approach that Blessed One and ask. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.
"Now, householder, you might think thus - 'Nakulamātā the woman householder is not an obtainer of internal serenity of mind.' But that, householder, should not be seen thus. As far as, householder, there are female disciples of that Blessed One, housewives clad in white, who are obtainers of internal serenity of mind, I am one of them. But whoever has uncertainty or doubt about this - this Blessed One, the Worthy One, the One Enlightened by himself, is dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park - let him approach that Blessed One and ask. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing.
"Now, householder, you might think thus - 'Nakulamātā the woman householder has not attained a foothold in this Teaching and discipline, has not attained a firm footing, has not attained comfort, has not crossed over doubt, has not gone beyond uncertainty, has not attained self-confidence, not relying on others, she does not dwell in the Teacher's instruction.' But that, householder, should not be seen thus. As far as, householder, there are female disciples of that Blessed One, housewives clad in white, who in this Teaching and discipline have attained a foothold, have attained a firm footing, have attained comfort, have crossed over doubt, have gone beyond uncertainty, have attained self-confidence, not relying on others, dwell in the Teacher's instruction, I am one of them. But whoever has uncertainty or doubt about this - this Blessed One, the Worthy One, the One Enlightened by himself, is dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park - let him approach that Blessed One and ask. Therefore, householder, do not die with longing. Painful, householder, is the death of one with longing; and blameworthy by the Blessed One is the death of one with longing."
Then, when the householder Nakulapitā was being exhorted by the woman householder Nakulamātā with this exhortation, that illness subsided on the spot. And the householder Nakulapitā recovered from that illness; and thus that illness of the householder Nakulapitā was abandoned. Then the householder Nakulapitā, having recovered from the illness, not long after recovering from the sickness, leaning on a staff, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Nakulapitā seated to one side, the Blessed One said this -
"It is a gain for you, householder, it is well gained for you, householder! You have Nakulamātā the woman householder who is compassionate, desiring your welfare, an exhorter, an instructor. As far as, householder, there are my female disciples, housewives clad in white, who are fulfillers of morality, Nakulamātā the woman householder is one of them. As far as, householder, there are my female disciples, housewives clad in white, who are obtainers of internal serenity of mind, Nakulamātā the woman householder is one of them. As far as, householder, there are my female disciples, housewives clad in white, who in this Teaching and discipline have attained a foothold, have attained a firm footing, have attained comfort, have crossed over doubt, have gone beyond uncertainty, have attained self-confidence, not relying on others, dwell in the Teacher's instruction, Nakulamātā the woman householder is one of them. It is a gain for you, householder, it is well gained for you, householder! You have Nakulamātā the woman householder who is compassionate, desiring your welfare, an exhorter, an instructor." The sixth.
7.
The Discourse on Sleep
17. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he sat down on the prepared seat. The Venerable Sāriputta also, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he paid respect to the Blessed One and sat down to one side. The Venerable Mahāmoggallāna also, etc. the Venerable Mahākassapa also... the Venerable Mahākaccāyana also... the Venerable Mahākoṭṭhika also... the Venerable Mahācunda also... the Venerable Mahākappina also... the Venerable Anuruddha also... the Venerable Revata also... The Venerable Ānanda also, in the evening, having emerged from seclusion, went to the assembly hall; having approached, he paid respect to the Blessed One and sat down to one side. Then the Blessed One, having spent much of the night sitting, rose from his seat and entered the dwelling. Those venerable ones too, soon after the Blessed One had departed, rose from their seats and went to their respective dwellings. But those monks there who were new, recently gone forth, newly come to this Teaching and discipline, they slept snoring until sunrise. The Blessed One saw with the divine eye, which is pure and surpasses the human, those monks sleeping and snoring until sunrise. Having seen, he went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:
"Where, monks, is Sāriputta? Where is Mahāmoggallāna? Where is Mahākassapa? Where is Mahākaccāyana? Where is Mahākoṭṭhika? Where is Mahācunda? Where is Mahākappina? Where is Anuruddha? Where is Revata? Where is Ānanda? Where, monks, have those elder disciples gone?" "Those venerable ones too, Venerable Sir, soon after the Blessed One had departed, rose from their seats and went to their respective dwellings." "Why is it that you, monks, with the elder monks not having come, slept snoring until sunrise? What do you think, monks, have you seen or heard - 'A king of the warrior caste, anointed on the head, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, dwelling thus, exercising kingship for life, is dear and agreeable to the country'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'A king of the warrior caste, anointed on the head, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, dwelling thus, exercising kingship for life, is dear and agreeable to the country'."
"What do you think, monks, have you seen or heard - 'a country official... etc. one who lives on his father's property... a general... a village headman... a guild headman, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, while dwelling, for the length of his life exercising the position of guild headman, or being dear and agreeable to the guild'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a guild headman, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, while dwelling, for the length of his life exercising the position of guild headman, or being dear and agreeable to the guild'."
"What do you think, monks, have you seen or heard - 'an ascetic or a brahmin, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, with unguarded doors in the sense faculties, not knowing moderation in food, not devoted to wakefulness, not gifted with introspection regarding wholesome mental states, not devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'an ascetic or a brahmin, devoted to the pleasure of sleeping, the pleasure of lying on his side, the pleasure of torpor as much as he likes, with unguarded doors in the sense faculties, not knowing moderation in food, not devoted to wakefulness, not gifted with introspection regarding wholesome mental states, not devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions'."
"Therefore, monks, you should train thus - 'We will be with guarded doors in the sense faculties, knowing moderation in food, devoted to wakefulness, gifted with introspection regarding wholesome mental states, we will dwell devoted to the pursuit of meditation of the qualities conducive to enlightenment in the first and last watches of the night.' Thus indeed, monks, should you train." The seventh.
8.
The Discourse on the Fisherman
18. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks. The Blessed One, travelling on the highway, saw in a certain region a fisherman, a fish-catcher, having killed and killed fish, selling them. Having seen, turning aside from the road, he sat down on the prepared seat at the foot of a certain tree. Having sat down, the Blessed One addressed the monks: "Do you see, monks, that fisherman, a fish-catcher, having killed and killed fish, selling them?" "Yes, venerable sir."
"What do you think, monks, have you seen or heard - 'a fisherman, a fish-catcher, having killed and killed fish, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a fisherman, a fish-catcher, having killed and killed fish, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth.' What is the reason for this? For he, monks, mentally contemplates with an evil mind those fish fit to be killed, brought for slaughter; therefore he neither travels by elephant nor travels by horse nor travels by chariot nor travels by vehicle nor enjoys wealth, nor dwells in a great mass of wealth.
"What do you think, monks, have you seen or heard - 'a cattle butcher, having killed and killed cattle, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a cattle butcher, having killed and killed cattle, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth.' What is the reason for this? For he, monks, mentally contemplates with an evil mind those cattle fit to be killed, brought for slaughter; therefore he neither travels by elephant nor travels by horse nor travels by chariot nor travels by vehicle nor enjoys wealth, nor dwells in a great mass of wealth."
"What do you think, monks, have you seen or heard - 'a sheep-butcher... etc. a pig-butcher... etc. a fowler... etc. a deer-hunter, having killed and killed deer, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth'?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'a deer-hunter, having killed and killed deer, selling them, by that action, by that livelihood, travels by elephant or travels by horse or travels by chariot or travels by vehicle or enjoys wealth or dwells in a great mass of wealth.' What is the reason for this? For he, monks, mentally contemplates with an evil mind those deer fit to be killed, brought for slaughter; therefore he neither travels by elephant nor travels by horse nor travels by chariot nor travels by vehicle nor enjoys wealth, nor dwells in a great mass of wealth. For he, monks, mentally contemplating with an evil mind those animals fit to be killed, brought for slaughter, will neither travel by elephant nor travel by horse nor travel by chariot nor travel by vehicle nor enjoy wealth, nor dwell in a great mass of wealth. What then to say of one who mentally contemplates with an evil mind a human being fit to be killed, brought for slaughter! That indeed, monks, is for his harm and suffering for a long time. Upon the body's collapse at death, he is reborn in a realm of misery, an unfortunate realm, a nether world, in hell." The eighth.
9.
The First Discourse on Recollection of Death
19. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal. Do you develop recollection of death, monks?"
When this was said, a certain monk said this to the Blessed One - "I, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for a night and day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for a day, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I eat one meal of almsfood, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for that interval during which I masticate and swallow one morsel, I would attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
Another monk also said this to the Blessed One - "I too, venerable sir, develop recollection of death." "In what way, then, monk, do you develop recollection of death?" "Here, venerable sir, it occurs to me thus - 'Oh, may I live for that interval during which having breathed in I breathe out or having breathed out I breathe in, I would attend to the Blessed One's teaching, much indeed would be done by me.' Thus, venerable sir, I develop recollection of death."
When this was said, the Blessed One said this to those monks - "Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a night and day, I would attend to the Blessed One's teaching, much indeed would be done by me.'"
"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for a day, I would attend to the Blessed One's teaching, much indeed would be done by me.'"
"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which I eat one meal of almsfood, I would attend to the Blessed One's teaching, much indeed would be done by me.'"
"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for the interval during which I chew and swallow four or five morsels, may I attend to the Blessed One's teaching, much indeed would be done by me.' These are called, monks, monks who dwell heedlessly, who develop recollection of death slowly for the elimination of mental corruptions.
"But whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which I masticate and swallow one morsel, I would attend to the Blessed One's teaching, much indeed would be done by me.'"
"Whoever, monks, is this monk who develops recollection of death thus - 'Oh, may I live for that interval during which having breathed in I breathe out or having breathed out I breathe in, I would attend to the Blessed One's teaching, much indeed would be done by me.' These are called, monks, monks who dwell heedfully, who develop recollection of death keenly for the elimination of mental corruptions.
"Therefore, monks, you should train thus - 'We will dwell heedfully, we will develop recollection of death keenly for the elimination of mental corruptions.' Thus indeed, monks, should you train." The ninth.
10.
The Second Discourse on Recollection of Death
20. On one occasion the Blessed One was dwelling at Nātikā in the brick house. There the Blessed One addressed the monks - "Recollection of death, monks, when developed and cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal. And how, monks, is recollection of death developed, how is it cultivated, so that it is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal?
"Here, monks, a monk, when the day has departed and night has set in, considers thus - 'Many indeed are the conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me, that would be an obstacle for me. Or I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed; on account of that there would be death for me, that would be an obstacle for me.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night?'"
"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, monks, a monk reviewing thus knows - 'There are no evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the night,' by that monk, monks, there should be dwelling with that very joy and gladness, training day and night in wholesome mental states.
"Here again, monks, a monk, when the night has departed and day has set in, considers thus - 'Many indeed are the conditions for my death - a snake might bite me, or a scorpion might bite me, or a centipede might bite me; on account of that there would be death for me, that would be an obstacle for me. Or I might stumble and fall, or the food I have eaten might make me ill, or my bile might become disturbed, or my phlegm might become disturbed, or cutting winds might become disturbed; on account of that there would be death for me, that would be an obstacle for me.' By that monk, monks, it should be considered thus - 'Are there any evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day?'"
"If, monks, a monk reviewing thus knows - 'There are evil unwholesome mental states not abandoned in me, which would be an obstacle for me if I were to die during the day,' by that monk, monks, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done. Just as, monks, one whose garment is on fire or whose head is on fire, for the quenching of that very garment or head, would make exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness; just so, monks, by that monk, for the abandoning of those very evil unwholesome mental states, exceeding desire and effort and endeavour and enthusiasm and unremitting and mindfulness and full awareness is to be done.
"But if, monks, a monk reviewing thus knows - 'There are no evil unwholesome mental states in me not abandoned, which would be an obstacle for me if I were to die during the day,' by that monk there should be dwelling with that very joy and gladness, training day and night in wholesome mental states. Thus developed, monks, recollection of death, thus cultivated, is of great fruit and great benefit, grounded upon the Deathless, having the Deathless as its final goal." The tenth.
The Conducive to Recollection Chapter is the second.
Its summary:
Nakula, sleep and fish, and two on recollection of death.