1.
The Chapter on Gotamī
1.
The Discourse on Gotamī
51. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahāpajāpati Gotamī approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Mahāpajāpati Gotamī said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "Enough, Gotamī! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder."
For the second time Mahāpajāpati Gotamī said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "Enough, Gotamī! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." For the third time Mahāpajāpati Gotamī said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "Enough, Gotamī! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder."
Then Mahāpajāpati Gotamī, thinking "The Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder," afflicted, unhappy, with tearful face, weeping, paid respect to the Blessed One, circumambulated him keeping him on her right, and departed.
Then the Blessed One, having dwelt at Kapilavatthu as long as he liked, set out on a journey towards Vesālī. Wandering on a journey gradually, he arrived at Vesālī. There the Blessed One stayed at Vesālī in the Great Wood in the Pinnacled Hall. Then Mahāpajāpati Gotamī, having had her hair cut off, having put on ochre robes, together with many Sakyan women, set out towards Vesālī. Gradually she approached Vesālī, the Great Wood, the Pinnacled Hall. Then Mahāpajāpati Gotamī, with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, stood outside the door-porch.
The Venerable Ānanda saw Mahāpajāpati Gotamī with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, standing outside the door-porch. Having seen her, he said this to Mahāpajāpati Gotamī - "Why are you, Gotamī, with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, standing outside the door-porch?" "Because indeed, Venerable Ānanda, the Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "If so, Gotamī, wait here for a moment, while I request the Blessed One for a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder."
Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, this Mahāpajāpati Gotamī, with swollen feet, with body covered with dust, afflicted, unhappy, with tearful face, weeping, is standing outside the door-porch - 'The Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder.' It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "Enough, Ānanda! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder."
For the second time, etc. For the third time, the Venerable Ānanda said this to the Blessed One - "It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "Enough, Ānanda! Do not find delight in a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder."
Then this occurred to the Venerable Ānanda: "The Blessed One does not allow a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder. What if I were to request the Blessed One by another method for a woman's going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder?" Then the Venerable Ānanda said this to the Blessed One - "Is a woman, venerable sir, capable of realizing the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or the fruition of arahantship, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder?" "A woman is capable, Ānanda, of realizing the fruition of stream-entry and the fruition of once-returning and the fruition of non-returning and the fruition of arahantship, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder." "If, venerable sir, a woman is capable of realizing the fruition of stream-entry, etc. the fruition of arahantship, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder, Mahāpajāpati Gotamī, venerable sir, has been very helpful to the Blessed One - she is his maternal aunt, his foster-mother, his nurse, the giver of milk; when the Blessed One's mother had died, she gave him her breast milk. It would be good, venerable sir, if a woman could obtain the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder."
"If, Ānanda, Mahāpajāpati Gotamī accepts the eight rules of respect, let that be her full ordination -
"A nun who has been fully ordained for a hundred years should pay respect, rise up in respect, salute with joined palms, and do the proper duties to a monk who has been fully ordained that very day. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"A nun should not enter the rains retreat in a residence without monks. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"Every half-month a nun should expect two things from the community of monks - asking as to the date of the Observance day, and approaching for exhortation. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"A nun who has completed the rains retreat should invite admonishment before both communities on three grounds - by what is seen or by what is heard or by suspicion. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"A nun who has become guilty of a serious offence should undergo penance for a fortnight before both communities. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"A female trainee who has completed the training in the six rules for two years should seek full ordination from both communities. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"A monk should not be reviled or abused by a nun by any method. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"Henceforth the path of speech is closed for nuns towards monks, but the path of speech is not closed for monks towards nuns. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts.
"If, Ānanda, Mahāpajāpati Gotamī accepts these eight rules of respect, let that be her full ordination."
Then the Venerable Ānanda, having learnt these eight rules of respect in the presence of the Blessed One, approached Mahāpajāpati Gotamī; having approached, he said this to Mahāpajāpati Gotamī -
"If indeed you, Gotamī, would accept the eight rules of respect, that itself will be your full ordination -
"A nun who has been fully ordained for a hundred years should pay respect, rise up in respect, salute with joined palms, and do the proper duties to a monk who has been fully ordained that very day. This too is a rule to be honoured, respected, revered, and venerated, not to be transgressed for as long as life lasts. Etc.
"Henceforth the path of speech is closed for nuns towards monks, but the path of speech is not closed for monks towards nuns. This too is a rule that, having honoured, having respected, having revered, having venerated, is not to be transgressed for as long as life lasts. If indeed you, Gotamī, would accept these eight rules of respect, that itself will be your full ordination."
"Just as, venerable Ānanda, a woman or a man, young, youthful, fond of adornment, having bathed the head, having obtained a garland of blue lotuses or a garland of jasmine or a garland of adhimuttaka flowers, having received it with both hands, would place it on the head, the highest part; just so indeed I, venerable Ānanda, accept these eight rules of respect, not to be transgressed for as long as life lasts."
Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "The eight rules of respect, venerable sir, have been accepted by Mahāpajāpati Gotamī, not to be transgressed for as long as life lasts."
"If, Ānanda, a woman had not obtained the going forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder, the holy life, Ānanda, would have been long-lasting, the Good Teaching would have remained for a thousand years. But since, Ānanda, a woman has gone forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder, now, Ānanda, the holy life will not be long-lasting. Now, Ānanda, the Good Teaching will remain for only five hundred years.
"Just as, Ānanda, whatever families have many women and few men, they are easily assaulted by thieves and burglars; just so, Ānanda, in whatever Teaching and discipline a woman obtains the going forth from home into homelessness, that holy life is not long-lasting.
"Just as, Ānanda, when a disease called mildew falls upon a thriving rice field, thus that rice field is not long-lasting; just so, Ānanda, in whatever Teaching and discipline a woman obtains the going forth from home into homelessness, that holy life is not long-lasting.
"Just as, Ānanda, when a disease called red rust falls upon a thriving sugar-cane field, thus that sugar-cane field is not long-lasting; just so, Ānanda, in whatever Teaching and discipline a woman obtains the going forth from home into homelessness, that holy life is not long-lasting.
"Just as, Ānanda, a man might build an embankment for a great lake beforehand, just for the non-overflowing of the water; just so, Ānanda, the eight rules of respect have been laid down by me for nuns beforehand, not to be transgressed for as long as life lasts." The first.
2.
Discourse on Exhortation
52. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Possessed of how many qualities, venerable sir, should a monk be authorized as an exhorter of nuns?"
"Ānanda, a monk possessed of eight qualities should be authorized as an exhorter of nuns. Which eight? Here, Ānanda, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; and both Pātimokkhas are well learnt by him in detail, well divided, well recited, well determined, by rule and by feature; he is of good speech, of good conversation, endowed with polished speech, distinct, free from drooling, capable of making the meaning clear; he is competent to instruct, encourage, inspire, and gladden the community of nuns with a talk on the Teaching; he is for the most part dear and agreeable to the nuns; and he has not previously become guilty of a serious offence with one who has gone forth with reference to this Blessed One, wearing the ochre robe; he is of twenty years standing or more than twenty years standing. Ānanda, a monk possessed of these eight qualities should be authorized as an exhorter of nuns." The second.
3.
The Discourse in Brief
53. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Mahāpajāpati Gotamī approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Mahāpajāpati Gotamī said this to the Blessed One -
"It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever teachings you, Gotamī, would know - 'These teachings lead to lust, not to dispassion; they lead to bondage, not to separation from bondage; they lead to accumulation, not to diminution; they lead to great desire, not to fewness of wishes; they lead to discontent, not to contentment; they lead to company, not to solitude; they lead to idleness, not to arousal of energy; they lead to being difficult to support, not to being easy to support' - you should definitely keep in mind, Gotamī - 'This is not the Teaching, this is not the monastic discipline, this is not the Teacher's instruction.'"
"But whatever teachings you, Gotamī, would know - 'These teachings lead to dispassion, not to lust; they lead to separation from bondage, not to bondage; they lead to diminution, not to accumulation; they lead to fewness of wishes, not to great desire; they lead to contentment, not to discontent; they lead to solitude, not to company; they lead to arousal of energy, not to idleness; they lead to being easy to support, not to being difficult to support' - you should definitely keep in mind, Gotamī - 'This is the Teaching, this is the monastic discipline, this is the Teacher's instruction.'" The third.
4.
The Discourse on Dīghajāṇu
54. On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Kakkarapatta. Then Dīghajāṇu, a Koliyan's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Dīghajāṇu, a Koliyan's son, said this to the Blessed One - "We, venerable sir, are laymen enjoying sensual pleasures, dwelling in the confinement of wife and children, we enjoy Kāsi sandalwood, we wear garlands, scents, and cosmetics, we accept gold and silver. For us such as we are, venerable sir, let the Blessed One teach us the Teaching in such a way that these teachings would be for our welfare and happiness in the present life, for our welfare and happiness in the future life."
"There are, Byagghapajja, these four qualities that lead to a son of good family's welfare and happiness in the present life. Which four? Accomplishment in industriousness, accomplishment in protection, good friendship, and balanced living. And what, Byagghapajja, is accomplishment in industriousness? Here, Byagghapajja, a son of good family earns his living by whatever occupation - whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. This is called, Byagghapajja, accomplishment in industriousness.
"And what, Byagghapajja, is accomplishment in protection? Here, Byagghapajja, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. That he safeguards with protection and guarding - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them!' This is called, Byagghapajja, accomplishment in protection.
"And what, Byagghapajja, is good friendship? Here, Byagghapajja, in whatever village or town a son of good family dwells, there whoever they are - householders or householders' sons, whether young ones of mature morality, or elders of mature morality, accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom - with them he stands together, converses, and engages in discussion; he trains in the accomplishment in faith of those accomplished in faith, he trains in the accomplishment in morality of those accomplished in morality, he trains in the accomplishment in generosity of those accomplished in generosity, he trains in the accomplishment in wisdom of those accomplished in wisdom. This is called, Byagghapajja, good friendship.
"And what, Byagghapajja, is balanced living? Here, Byagghapajja, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, Byagghapajja, a weigher or a weigher's apprentice, having held up the scales, knows - 'By this much it has gone down, by this much it has gone up'; just so, Byagghapajja, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, Byagghapajja, this son of good family, having little income, leads an extravagant livelihood, there are those who will say of him - 'This son of good family consumes his wealth like a fig-eater.' But if, Byagghapajja, this son of good family, having great income, leads a miserly livelihood, there are those who will say of him - 'This son of good family will die like one without a master.' But when, Byagghapajja, this son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' This is called, Byagghapajja, balanced living.
"For wealth thus arisen, Byagghapajja, there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates. Just as, Byagghapajja, a great lake has four inlets and four outlets. If a man were to close off its inlets and open its outlets; and the rain god were not to send down proper showers. Thus indeed, Byagghapajja, for that great lake only decline is to be expected, not growth; just so, Byagghapajja, for wealth thus arisen there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates.
"For wealth thus arisen, Byagghapajja, there are four sources of income - not one who indulges in women, not a drunkard, not a gambler, having good friends, good companions, good associates. Just as, Byagghapajja, a great lake has four inlets and four outlets. If a man were to open its inlets and close its outlets; and the rain god would send down proper showers. Thus indeed, Byagghapajja, for that great lake only growth is to be expected, not decline; just so indeed, Byagghapajja, for wealth thus arisen there are four sources of income - not one who indulges in women, not a drunkard, not a gambler, having good friends, good companions, good associates. These indeed, Byagghapajja, are the four principles that lead to the welfare and happiness of a son of good family in this present life.
"These four principles, Byagghapajja, lead to the welfare and happiness of a son of good family in the future. Which four? Accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom. And what, Byagghapajja, is accomplishment in faith? Here, Byagghapajja, a son of good family has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, Byagghapajja, accomplishment in faith.
"And what, Byagghapajja, is accomplishment in morality? Here, Byagghapajja, a son of good family abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, Byagghapajja, accomplishment in morality.
"And what, Byagghapajja, is accomplishment in generosity? Here, Byagghapajja, a son of good family dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is called, Byagghapajja, accomplishment in generosity.
"And what, Byagghapajja, is accomplishment in wisdom? Here, Byagghapajja, a son of good family is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. This is called, Byagghapajja, accomplishment in wisdom. These, Byagghapajja, are the four qualities that lead to the welfare and benefit of a son of good family pertaining to the future life, to happiness pertaining to the future life."
He leads an even livelihood, he guards what has been brought together.
She constantly purifies the path, for safety pertaining to the future life.
Declared by the one whose name is truth, bringing happiness in both respects.
Thus for householders, generosity and merit increase." The fourth.
5.
The Discourse on Ujjaya
55. Then the brahmin Ujjaya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Ujjaya said this to the Blessed One - "We, Master Gotama, wish to go abroad. For us, may Master Gotama teach us the Teaching in such a way - that these teachings would be for our welfare in the present life, for our happiness in the present life, for our welfare in the future life, for our happiness in the future life."
"There are, brahmin, these four qualities that lead to a son of good family's welfare in the present life, to his happiness in the present life. Which four? Accomplishment in industriousness, accomplishment in protection, good friendship, and balanced living. And what, brahmin, is accomplishment in industriousness? Here, brahmin, a son of good family earns his living by whatever occupation - whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - therein he is skilled, not lazy, endowed with investigation into the means for that, able to do and able to arrange. This is called, brahmin, accomplishment in industriousness.
And what, brahmin, is accomplishment in protection? Here, brahmin, a son of good family has wealth acquired through industrious effort, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. That he safeguards with protection and guarding - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them!' This is called, brahmin, accomplishment in protection.
And what, brahmin, is good friendship? Here, brahmin, in whatever village or town a son of good family dwells, there whoever they are - householders or householders' sons, whether young ones of mature morality, or elders of mature morality, accomplished in faith, accomplished in morality, accomplished in generosity, accomplished in wisdom - with them he stands together, converses, and engages in discussion; he trains in the accomplishment in faith of those accomplished in faith, he trains in the accomplishment in morality of those accomplished in morality, he trains in the accomplishment in generosity of those accomplished in generosity, he trains in the accomplishment in wisdom of those accomplished in wisdom. This is called, brahmin, good friendship.
And what, brahmin, is balanced living? Here, brahmin, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' Just as, brahmin, a weigher or a weigher's apprentice, having held up the scales, knows - 'By this much it has gone down, by this much it has gone up'; just so, brahmin, a son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income.' If, brahmin, this son of good family, having little income, leads an extravagant livelihood, there are those who will say of him - 'This son of good family consumes his wealth like a fig-eater.' But if, brahmin, this son of good family, having great income, leads a miserly livelihood, there are those who will say of him - 'This son of good family will die like one without a master.' But when, brahmin, this son of good family, having understood the income of his wealth and having understood the expenditure of his wealth, leads a balanced livelihood, neither too extravagant nor too meagre - 'Thus my income will exceed my expenditure, and my expenditure will not exceed my income' - this is called, brahmin, balanced living.
"For wealth thus arisen, brahmin, there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates. Just as, brahmin, a great lake has four inlets and four outlets. If a man were to close off its inlets and open its outlets; and the rain god were not to send down proper showers. Thus indeed, brahmin, for that great lake only decline is to be expected, not growth; just so indeed, brahmin, for wealth thus arisen there are four causes of ruin - one who indulges in women, a drunkard, a gambler, having evil friends, evil companions, evil associates.
"For wealth thus arisen, brahmin, there are four sources of income - not one who indulges in women, not a drunkard, not a gambler, having good friends, good companions, good associates. Just as, brahmin, a great lake has four inlets and four outlets. If a man were to open its inlets and close its outlets; and the rain god would send down proper showers. Thus indeed, brahmin, for that great lake only growth is to be expected, not decline; just so indeed, brahmin, for wealth thus arisen there are four sources of income - not one who indulges in women, etc. good associates. These indeed, brahmin, are the four principles that lead to the welfare and happiness of a son of good family in this present life.
"These four principles, brahmin, lead to the welfare and happiness of a son of good family in the future. Which four? Accomplishment in faith, accomplishment in morality, accomplishment in generosity, accomplishment in wisdom. "And what, brahmin, is accomplishment in faith? Here, brahmin, a son of good family has faith, he believes in the enlightenment of the Truth-finder - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' This is called, brahmin, accomplishment in faith.
"And what, brahmin, is accomplishment in morality? Here, brahmin, a son of good family abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. This is called, brahmin, accomplishment in morality.
"And what, brahmin, is accomplishment in generosity? Here, brahmin, a son of good family dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. This is called, brahmin, accomplishment in generosity.
"And what, brahmin, is accomplishment in wisdom? Here, brahmin, a son of good family is wise, etc. leading rightly to the complete destruction of suffering. This is called, brahmin, accomplishment in wisdom. These, brahmin, are the four qualities that lead to the welfare of a son of good family pertaining to the future life, to happiness pertaining to the future life."
He leads an even livelihood, he guards what has been brought together.
She constantly purifies the path, for safety pertaining to the future life.
Declared by the one whose name is truth, bringing happiness in both respects.
Thus for householders, generosity and merit increase." The fifth.
6.
The Discourse on Fear
56. "'Fear', monks, this is a designation for sensual pleasures. 'Suffering', monks, this is a designation for sensual pleasures. 'Disease', monks, this is a designation for sensual pleasures. 'Boil', monks, this is a designation for sensual pleasures. 'Dart', monks, this is a designation for sensual pleasures. 'Attachment', monks, this is a designation for sensual pleasures. 'Mire', monks, this is a designation for sensual pleasures. 'Womb', monks, this is a designation for sensual pleasures. And why, monks, is 'fear' a designation for sensual pleasures? Because this one dyed with sensual lust, monks, bound by desire and lust, is not released from fear pertaining to the present life, nor is he released from fear pertaining to the future life; therefore 'fear' is a designation for sensual pleasures. And why, monks, is 'suffering'... etc. 'disease'... 'boil'... 'dart'... 'attachment'... 'mire'... 'womb' a designation for sensual pleasures? Because this one dyed with sensual lust, monks, bound by desire and lust, is not released from the womb pertaining to the present life, nor is he released from the womb pertaining to the future life; therefore 'womb' is a designation for sensual pleasures."
Mire and womb - both, these are called sensual pleasures;
Where the worldling is attached.
But when a monk is ardent, he does not neglect full awareness.
Looks upon this generation beset by birth and ageing, trembling." The sixth.
7.
The First Discourse on Those Worthy of Gifts
57. "Monks, a monk possessed of eight qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he has good friends, good companions, good associates; he holds right view, endowed with right vision; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; he recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives; with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions; With the elimination of the mental corruptions, etc. having realised, having attained, dwells. Monks, a monk possessed of these eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The seventh.
8.
The Second Discourse on Those Worthy of Gifts
58. "Monks, a monk possessed of eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them; he is very learned, etc. thoroughly penetrated by view; he dwells putting forth strenuous energy, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states; he is a forest dweller, dwelling in a secluded resting place; he is one who overcomes discontent and delight, he dwells having overcome again and again arisen discontent; he is one who overcomes fear and dread, he dwells having overcome again and again arisen fear and dread; he is one who obtains at will, obtains without difficulty, obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life; With the elimination of the mental corruptions, etc. having realised, having attained, dwells. Monks, a monk possessed of these eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The eighth.
9.
The First Discourse on Persons
59. "Monks, there are these eight persons worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the eight? A stream-enterer, one practising for the realisation of the fruition of stream-entry; a once-returner, one practising for the realisation of the fruition of once-returning; a non-returner, one practising for the realisation of the fruition of non-returning; a Worthy One, one practising for arahantship. These, monks, are the eight persons worthy of offerings, etc. an unsurpassed field of merit for the world."
This is the Community, upright, concentrated in wisdom and morality.
Making merit leading to acquisition, what is given to the Community is of great fruit." The ninth.
10.
The Second Discourse on Persons
60. "Monks, there are these eight persons worthy of offerings, etc. an unsurpassed field of merit for the world. What are the eight? A stream-enterer, one practising for the realisation of the fruition of stream-entry, etc. a Worthy One, one practising for arahantship. These, monks, are the eight persons worthy of offerings, etc. an unsurpassed field of merit for the world."
This is the Community, superior, eight persons among beings.
Making merit leading to acquisition, what is given here is of great fruit." The tenth.
The Chapter on Gotamī is the first.
Its summary:
Two on fear, two on worthy of offerings, and two on eight persons.