2.
The Great Chapter
1.
The Discourse at Verañjā
11. Thus have I heard - On one occasion the Blessed One was dwelling at Verañjā at the root of the Naḷeru's Pucimanda tree. Then the brahmin Verañja 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 Verañja said this to the Blessed One -
"I have heard this, Master Gotama - 'The ascetic Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat.' This, Master Gotama, is indeed so. For indeed the Venerable Gotama does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat. This, Master Gotama, is not proper." "I do not see anyone, brahmin, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, to whom I should pay respect or rise up for or invite with a seat. For if, brahmin, the Truth-finder were to pay respect or rise up for or invite with a seat, even his head would split apart."
"The Venerable Gotama is without taste!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is without taste.' Those tastes of forms, tastes of sounds, tastes of odours, tastes of flavours, tastes of tangible objects, brahmin - these have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is without taste,' but not with reference to what you say."
"The Venerable Gotama is without enjoyment!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is without enjoyment.' Those enjoyments of forms, enjoyments of sounds, enjoyments of odours, enjoyments of flavours, enjoyments of tangible objects, brahmin - these have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is without enjoyment,' but not with reference to what you say."
"The Venerable Gotama is a proponent of the inefficacy of action!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action.' For I, brahmin, teach the non-doing of bodily misconduct, verbal misconduct, mental misconduct; I teach the non-doing of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action,' but not with reference to what you say."
"Master Gotama is an annihilationist!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist.' For I, brahmin, teach the annihilation of lust, hate, and delusion; I teach the annihilation of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist,' but not with reference to what you say."
"Master Gotama is one who detests!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests.' For I, brahmin, detest bodily misconduct, verbal misconduct, mental misconduct; I detest the attainment of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests,' but not with reference to what you say."
"Master Gotama is one who removes!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes.' For I, brahmin, teach the Teaching for the removal of lust, hate, and delusion; I teach the Teaching for the removal of various evil unwholesome mental states. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes,' but not with reference to what you say."
"Master Gotama is an austere ascetic!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic.' I call causing remorse, brahmin, evil unwholesome mental states - bodily misconduct, verbal misconduct, mental misconduct. For whom, brahmin, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'an austere ascetic.' For the Truth-finder, brahmin, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic,' but not with reference to what you say."
"Master Gotama is one without a womb!" "There is indeed, brahmin, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb.' For whom, brahmin, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'one without a womb.' For the Truth-finder, brahmin, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, brahmin, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb,' but not with reference to what you say.
"Just as, brahmin, a hen's eggs, eight or ten or twelve. If they were properly sat upon by the hen, properly warmed, properly incubated. Whichever of those chicks first, having broken through the egg shell with the tips of their claws or with their beaks, would hatch out safely, how should that one be called - 'the eldest or the youngest'?" "That one, Master Gotama, should be called the eldest. For he, Master Gotama, is the eldest among them."
"Just so indeed, brahmin, having broken through the shell of ignorance for the generation gone to ignorance, become like an egg, enveloped, I alone in the world have fully awakened to the unsurpassed perfect enlightenment. For I, brahmin, am the eldest, the foremost in the world. My energy, brahmin, was aroused and unsluggish, mindfulness was established and unconfused, the body was calm and not excited, the mind was concentrated and fully focused.
"So I, brahmin, quite secluded from sensual pleasures, secluded from unwholesome mental states, entered and dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion; with the subsiding of applied and sustained thought, I enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration; with the fading away of rapture, I dwell equanimous, mindful and fully aware, and experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption; with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, I enter and dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.
"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of recollecting past lives. I recollect manifold past lives, that is - 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 I recollect manifold past lives.
"This, brahmin, was the first true knowledge attained by me in the first watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute. This, brahmin, was my first breaking forth, like a chick from the egg-shell.
"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and 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, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions.
"This, brahmin, was the second true knowledge attained by me in the middle watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute. This, brahmin, was my second breaking forth, like a chick from the egg-shell.
"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering'; I directly knew as it really is: 'These are the mental corruptions'; I directly knew as it really is: 'This is the origin of mental corruptions'; I directly knew as it really is: 'This is the cessation of mental corruptions'; I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I directly knew: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'
"This, brahmin, was the third true knowledge attained by me in the last watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose, as happens for one dwelling diligent, ardent, and resolute. This, brahmin, was my third breaking forth, like a chick from the egg-shell."
When this was said, the brahmin Verañja said this to the Blessed One - "Master Gotama is the elder, Master Gotama is the foremost. Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The first.
2.
The Discourse on the Lion
12. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Now at that time many well-known Licchavis were seated together assembled in the council hall, speaking in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community.
Now at that time the general Sīha, a disciple of the Jains, was seated in that assembly. Then this occurred to the general Sīha - "Without doubt that Blessed One must be a Worthy One, a One Enlightened by himself, since these many well-known Licchavis are seated together assembled in the council hall, speaking in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. What if I were to approach that Blessed One for an audience, the Worthy One, the One Enlightened by himself?" Then the general Sīha approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I wish, venerable sir, to approach the ascetic Gotama for an audience."
"But why would you, Sīha, being a proponent of the efficacy of action, approach the ascetic Gotama for an audience, who is a proponent of the inefficacy of action? For, Sīha, the ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples." Then whatever intention the general Sīha had to go to see the Blessed One, that subsided.
For the second time many well-known Licchavis were seated together assembled in the council hall, speaking in many ways in praise of the Buddha... etc. of the Teaching... etc. in praise of the Community. For the second time this occurred to the general Sīha - "Without doubt that Blessed One must be a Worthy One, a One Enlightened by himself, since these many well-known Licchavis are seated together assembled in the council hall, speaking in many ways in praise of the Buddha, of the Teaching... etc. in praise of the Community. What if I were to approach that Blessed One for an audience, the Worthy One, the One Enlightened by himself?" Then the general Sīha approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I wish, venerable sir, to approach the ascetic Gotama for an audience."
"But why would you, Sīha, being a proponent of the efficacy of action, approach the ascetic Gotama for an audience, who is a proponent of the inefficacy of action? For, Sīha, the ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples." For the second time whatever intention the general Sīha had to go to see the Blessed One, that subsided.
For the third time many well-known Licchavis were seated together assembled in the council hall, speaking in many ways in praise of the Buddha... etc. of the Teaching... etc. in praise of the Community. For the third time this occurred to the general Sīha - "Without doubt that Blessed One must be a Worthy One, a One Enlightened by himself, since these many well-known Licchavis are seated together assembled in the council hall, speaking in many ways in praise of the Buddha, in praise of the Teaching, in praise of the Community. What will these Jains do to me, whether consulted or not consulted? What if I, without consulting the Jains, were to approach that Blessed One for an audience, the Worthy One, the One Enlightened by himself?"
Then the general Sīha departed from Vesālī with about five hundred chariots in the middle of the day to see the Blessed One. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and went on foot. Then the general Sīha approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the general Sīha said this to the Blessed One -
"I have heard this, venerable sir - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples.' Those who, venerable sir, say thus - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position? For we do not wish to misrepresent the Blessed One, venerable sir."
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the efficacy of action, he teaches the Teaching for doing, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist, he teaches the Teaching for annihilation, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests, he teaches the Teaching for detesting, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes, he teaches the Teaching for removal, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic, he teaches the Teaching for austere asceticism, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb, he teaches the Teaching for being without a womb, and by that he trains his disciples.'
"There is, Sīha, a method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who gives comfort, he teaches the Teaching for comfort, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples'? For I, Sīha, teach the non-doing of bodily misconduct, verbal misconduct, mental misconduct; I teach the non-doing of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the inefficacy of action, he teaches the Teaching for non-doing, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the efficacy of action, he teaches the Teaching for the efficacy of action, and by that he trains his disciples'? For I, Sīha, teach the doing of bodily good conduct, good verbal conduct, good mental conduct; I teach the doing of various wholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is a proponent of the efficacy of action, he teaches the Teaching for doing, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist, he teaches the Teaching for annihilation, and by that he trains his disciples'? For I, Sīha, teach the annihilation of lust, hate, and delusion; I teach the annihilation of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an annihilationist, he teaches the Teaching for annihilation, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests, he teaches the Teaching for detesting, and by that he trains his disciples'? For I, Sīha, detest bodily misconduct, verbal misconduct, mental misconduct; I detest the attainment of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who detests, he teaches the Teaching for detesting, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes, he teaches the Teaching for removal, and by that he trains his disciples'? For I, Sīha, teach the Teaching for the removal of lust, hate, and delusion; I teach the Teaching for the removal of various evil unwholesome mental states. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who removes, he teaches the Teaching for removal, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic, he teaches the Teaching for austere asceticism, and by that he trains his disciples'? I call causing remorse, Sīha, evil unwholesome mental states - bodily misconduct, verbal misconduct, mental misconduct. For whom, Sīha, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'an austere ascetic.' For the Truth-finder, Sīha, those evil unwholesome mental states causing remorse have been abandoned, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is an austere ascetic, he teaches the Teaching for austere asceticism, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb, he teaches the Teaching for being without a womb, and by that he trains disciples'? For whom, Sīha, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future, him I call 'one without a womb.' For the Truth-finder, Sīha, lying in a womb in the future, the production of rebirth, has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one without a womb, he teaches the Teaching for being without a womb, and by that he trains his disciples.'
"And what, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who brings comfort, he teaches the Teaching for comfort, and by that he trains disciples'? For I, Sīha, am one who brings comfort with the supreme comfort, I teach the Teaching for comfort, and by that I train disciples. This, Sīha, is the method by which method one speaking rightly would say of me - 'The ascetic Gotama is one who gives comfort, he teaches the Teaching for comfort, and by that he trains his disciples.'
When this was said, the general Sīha said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
"Investigate thoroughly, Sīha. Thorough investigation is good for well-known people like you." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'Investigate thoroughly, Sīha. Thorough investigation is good for well-known people like you.' For if, venerable sir, heterodox followers had obtained me as a disciple, they would carry a banner around almost the whole of Vesālī - 'The general Sīha has become our disciple.' And yet the Blessed One says thus - 'Investigate thoroughly, Sīha. Thorough investigation is good for well-known people like you.' I, venerable sir, for the second time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
"For a long time, Sīha, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'For a long time, Sīha, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived.' I have heard this, Venerable Sir - 'The ascetic Gotama says thus - Gifts should be given only to me, gifts should be given only to my disciples; Only what is given to me is of great fruit, what is given to others is not of great fruit; Only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit' - and yet the Blessed One encourages me to give even to the Jains. But, venerable sir, we shall know the proper time for this. I, venerable sir, for the third time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
Then the Blessed One gave a progressive discourse to the general Sīha, as follows - a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the general Sīha was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that proclamation of the Teaching which the Buddhas have themselves discovered - suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in the general Sīha, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation."
Then the general Sīha, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One consented by silence.
Then the general Sīha, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the general Sīha addressed a certain man - "Go, hey man, find out about available meat." Then the general Sīha, after that night had passed, having had superior solid and soft food prepared at his own dwelling, announced the time to the Blessed One - "It is time, venerable sir! The meal is ready."
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the general Sīha; having approached, he sat down on the prepared seat together with the Community of monks. Now at that time several Jains in Vesālī, going from road to road, from crossroads to crossroads, having raised their arms, were crying out - "Today the general Sīha, having killed a fat beast, has prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action."
Then a certain man approached the general Sīha; having approached, he whispered to the general Sīha - "May you know, venerable sir! These several Jains in Vesālī, going from road to road, from crossroads to crossroads, having raised their arms, are crying out - 'Today the general Sīha, having killed a fat beast, has prepared a meal for the ascetic Gotama. The ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action.' Enough, sir! For a long time those venerable ones have been desirous of blaming the Buddha, desirous of blaming the Teaching, desirous of blaming the Community. And those venerable ones do not tire of misrepresenting that Blessed One with what is untrue, hollow, false, and not factual; and we would not intentionally deprive a living being of life even for the sake of our life."
Then the general Sīha with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then the general Sīha, when the Blessed One had finished eating and had removed his hand from the bowl, sat down to one side. The Blessed One, having instructed, encouraged, inspired, and gladdened the general Sīha seated to one side with a talk on the Teaching, rose from his seat and departed. The second.
3.
The Discourse on the Thoroughbred Horse
13. "Monks, a king's good thoroughbred horse possessed of eight factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself. Which eight? Here, monks, a king's good thoroughbred horse is well-born on both sides - on his mother's side and on his father's side. In whatever direction other good thoroughbred horses are born, in that direction he is born. Whatever food they give him - whether fresh or dry - that he consumes carefully without scattering. He is one who detests sitting down or lying down on excrement or urine. He is gentle and pleasant to live with, and does not agitate other horses. Whatever fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours he has, those he reveals as they really are to the charioteer. His charioteer strives for the subduing of those. And he is one who draws. He arouses the mind: 'Let other horses draw or not, I will draw here.' When going, he goes by the straight path only. He is steadfast, showing strength until the exhaustion of life and death. Monks, a king's good thoroughbred horse possessed of these eight factors is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.
"Just so, monks, a monk possessed of eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world. Which eight? Here, monks, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. Whatever food they give him - whether coarse or superior - that he consumes carefully without being distressed. He is one who detests bodily misconduct, verbal misconduct, mental misconduct; he is one who detests the attainment of various evil unwholesome mental states. He is gentle and pleasant to live with, and does not agitate other monks. Whatever fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours he has, those he reveals as they really are to the Teacher, to the wise, or to his fellows in the holy life. His Teacher, or a wise one, or a fellow in the holy life strives for the subduing of those. And he is one who trains. He arouses the mind: 'Let other monks train or not, I will train here.' When going, he goes by the straight path only; therein this is the straight path, as follows - right view, etc. right concentration. He dwells putting forth strenuous energy - 'Let only skin and sinews and bones remain, let the flesh and blood in the body dry up; what is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy.' Monks, a monk possessed of these eight qualities is worthy of offerings, etc. an unsurpassed field of merit for the world." The third.
4.
The Discourse on the Inferior Horse
14. "I will teach you, monks, eight inferior horses and eight horse faults, and eight inferior persons and eight person faults. 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 which, monks, are the eight inferior horses and the eight horse faults? Here, monks, a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, steps backwards, pushes the chariot back from behind. Such too, monks, is a certain inferior horse here. This, monks, is the first horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, jumps backwards, strikes the pole, breaks the tripod. Such too, monks, is a certain inferior horse here. This, monks, is the second horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, having raised its thigh onto the chariot pole, tramples down the chariot pole itself. Such too, monks, is a certain inferior horse here. This, monks, is the third horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, takes a wrong path, overturns the chariot. Such too, monks, is a certain inferior horse here. This, monks, is the fourth horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, rears up, raises the front part of its body, raises its front feet. Such too, monks, is a certain inferior horse here. This, monks, is the fifth horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, not heeding the charioteer, not heeding the driver's stick, having destroyed the bridle with its teeth, departs wherever it wishes. Such too, monks, is a certain inferior horse here. This, monks, is the sixth horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, neither goes forward nor goes back, but stands right there standing like a post. Such too, monks, is a certain inferior horse here. This, monks, is the seventh horse fault.
"Furthermore, monks, here a certain inferior horse, when told 'Go!', being goaded, urged on by the charioteer, having drawn together its front feet and having drawn together its hind feet, sits down right there on all four feet. Such too, monks, is a certain inferior horse here. This, monks, is the eighth horse fault. These, monks, are the eight inferior horses and the eight horse faults.
"And which, monks, are the eight inferior persons and the eight faults of a person? Here, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, wriggles out unintentionally saying 'I do not remember.' Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, steps backwards, pushes the chariot back from behind; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the first fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, opposes the accuser - 'What indeed is the use of your speaking, you fool, you inexperienced one! You too imagine you should speak!' Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, jumps backwards, strikes the pole, breaks the tripod; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the second fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, makes a counter-accusation against the accuser - 'You have committed such and such an offence; you first make amends.' Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, having thrown his thigh against the chariot pole, tramples upon the chariot pole itself; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the third fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, evaded the issue with another issue, diverted the discussion outside, and manifested irritation, hate, and displeasure. Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, takes a wrong path, overturns the chariot; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the fourth fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, throws up his arms in the midst of the Community. Just as, monks, an inferior horse, when told 'Go!', being goaded, being urged by the charioteer, jumps up, raises the front part of his body, raises his front feet; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the fifth fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, not heeding the Community, not heeding the accuser, still with offence, departs wherever he wishes. Just as, monks, an inferior horse, when told 'Go!', being pierced, being urged by the charioteer, not heeding the charioteer, not heeding the driver's stick, having destroyed the bridle with his teeth, departs wherever he wishes; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the sixth fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, saying 'I have indeed not committed an offence, I have indeed not committed an offence,' vexes the Community by silence. Just as, monks, an inferior horse, when told 'Go!', being pierced, being urged by the charioteer, neither goes forward nor goes back, but stands right there fixed like a post; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the seventh fault of a person.
"Furthermore, monks, monks accuse a monk of an offence. That monk, being accused of an offence by the monks, said thus - 'Why indeed are you venerable ones so excessively occupied with me that I shall now reject the training and return to the lower life?' He, having rejected the training, having returned to the lower life, said thus - 'Now are you venerable ones satisfied?' Just as, monks, an inferior horse, when told 'Go!', being pierced, being urged by the charioteer, having drawn together the front feet and having drawn together the hind feet, sits down right there on all four feet; I say this person is similar to that, monks. Such too, monks, is a certain inferior person here. This, monks, is the eighth fault of a person. These, monks, are the eight inferior persons and the eight faults of a person." The fourth.
5.
The Discourse on Stains
15. "There are, monks, these eight stains. What are the eight? Non-recitation, monks, is the stain of spells; inactivity, monks, is the stain of houses; idleness, monks, is the stain of beauty; negligence, monks, is the stain of one who guards; misconduct, monks, is the stain of a woman; stinginess, monks, is the stain of one who gives; evil unwholesome mental states, monks, are stains in this world and the next; more staining than those stains, monks, ignorance is the supreme stain. These, monks, are the eight stains."
Idleness is the stain of beauty, negligence is the stain of one who guards.
Evil mental states are indeed stains, in this world and the next;
More staining than those stains, ignorance is the supreme stain." The fifth.
6.
The Discourse on Messenger Duty
16. "Monks, a monk possessed of eight qualities is worthy to go on messenger duty. Which eight? Here, monks, a monk is a listener, one who causes to hear, a learner, a retainer, one who cognises, one who causes to cognise, skilled in what is connected with meaning and what is not connected with meaning, and not a maker of disputes - Monks, a monk possessed of these eight qualities is worthy to go on messenger duty. Monks, Sāriputta, possessed of eight qualities, is worthy to go on messenger duty. Which eight? Here, monks, Sāriputta is a listener, one who causes to hear, a learner, a retainer, one who cognises, one who causes to cognise, skilled in what is connected with meaning and what is not connected with meaning, and not a maker of disputes. Monks, Sāriputta, possessed of these eight qualities, is worthy to go on messenger duty."
And does not omit the word, and does not conceal the message.
Such a monk indeed is worthy to go on messenger duty." The sixth.
7.
The First Discourse on Bondage
17. "Monks, a woman binds a man in eight ways. Which eight? Monks, a woman binds a man by weeping; monks, a woman binds a man by laughter; monks, a woman binds a man by speech; monks, a woman binds a man by deportment; monks, a woman binds a man by forest offerings; monks, a woman binds a man by odour; monks, a woman binds a man by flavour; monks, a woman binds a man by contact. Monks, by these eight ways a woman binds a man. Those beings, monks, are well bound who are bound by contact." The seventh.
8.
The Second Discourse on Bondage
18. "Monks, a man binds a woman in eight ways. Which eight? Monks, a man binds a woman by weeping; monks, a man binds a woman by laughter; monks, a man binds a woman by speech; monks, a man binds a woman by deportment; monks, a man binds a woman by forest offerings; monks, a man binds a woman by odour; monks, a man binds a woman by flavour; monks, a man binds a woman by contact. Monks, by these eight ways a man binds a woman. Those beings, monks, are well bound who are bound by contact." The eighth.
9.
The Discourse on Pahārāda
19. On one occasion the Blessed One was dwelling at Verañjā at the root of the Naḷeru's Pucimanda tree. Then Pahārāda, the lord of titans, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. To Pahārāda, the lord of titans, standing to one side, the Blessed One said this:
"But do the titans, Pahārāda, delight in the great ocean?" "The titans do delight in the great ocean, venerable sir." "But how many, Pahārāda, wonderful and marvellous phenomena are there in the great ocean, seeing which again and again the titans delight in the great ocean?" "There are eight, venerable sir, wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean. What are the eight? The great ocean, venerable sir, is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. Since, venerable sir, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. This, venerable sir, is the first wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.
"Furthermore, venerable sir, the great ocean is stable in nature and does not overflow its boundaries. Since, venerable sir, the great ocean is stable in nature and does not overflow its boundaries; this, venerable sir, is the second wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.
"Furthermore, venerable sir, the great ocean does not associate with a dead corpse. Whatever dead corpse there is in the great ocean, it quickly carries it to the shore, pushes it onto dry land. Since, venerable sir, the great ocean does not associate with a dead corpse, whatever dead corpse there is in the great ocean, it quickly carries it to the shore, pushes it onto dry land; this, venerable sir, is the third wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.
"Furthermore, venerable sir, whatever great rivers, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, having reached the great ocean, they give up their former names and clans, and go by the term 'great ocean'. Since, venerable sir, whatever great rivers, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, having reached the great ocean, they give up their former names and clans, and go by the term 'great ocean'; this, venerable sir, is the fourth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.
"Furthermore, venerable sir, whatever streams in the world flow into the great ocean and whatever showers of rain fall from the sky, by that neither deficiency nor fullness of the great ocean is discerned. Since, venerable sir, whatever streams in the world flow into the great ocean and whatever showers of rain fall from the sky, by that neither deficiency nor fullness of the great ocean is discerned; this, venerable sir, is the fifth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.
"Furthermore, venerable sir, the great ocean has one flavour, the flavour of salt. Since, venerable sir, the great ocean has one flavour, the flavour of salt; this, venerable sir, is the sixth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean.
"Furthermore, venerable sir, the great ocean has many jewels, various jewels. There are these jewels, as follows - pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, and cat's eye gems. Since, venerable sir, the great ocean has many jewels, various jewels; there are these jewels, as follows - pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, and cat's eye gems. This, venerable sir, is the seventh wonderful and marvellous phenomenon in the great ocean, which having seen again and again the titans delight in the great ocean.
"Furthermore, venerable sir, the great ocean is the residence of great beings. There are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas. There are in the great ocean bodies one hundred yojanas in size, bodies two hundred yojanas in size, bodies three hundred yojanas in size, bodies four hundred yojanas in size, bodies five hundred yojanas in size. Since, venerable sir, the great ocean is the residence of great beings; there are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas; there are in the great ocean bodies one hundred yojanas in size, etc. two hundred yojanas... three hundred yojanas... four hundred yojanas... bodies five hundred yojanas in size; this, venerable sir, is the eighth wonderful and marvellous phenomenon in the great ocean, which having seen again and again the titans delight in the great ocean. These, venerable sir, are the eight wonderful and marvellous phenomena in the great ocean, which having seen again and again the titans delight in the great ocean."
"But, venerable sir, do the monks delight in this Teaching and discipline?" "The monks do delight, Pahārāda, in this Teaching and discipline." "But how many, venerable sir, are the wonderful and marvellous phenomena in this Teaching and discipline, which having seen again and again the monks delight in this Teaching and discipline?" "Eight, Pahārāda, are the wonderful and marvellous phenomena in this Teaching and discipline, which having seen again and again the monks delight in this Teaching and discipline. What are the eight? Just as, Pahārāda, the great ocean is gradually sloping, gradually inclining, gradually shelving, not a sudden precipice; just so, Pahārāda, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. Since, Pahārāda, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. This, Pahārāda, is the first wonderful and marvellous phenomenon in this Teaching and discipline, which having seen again and again the monks delight in this Teaching and discipline.
"Just as, Pahārāda, the great ocean is of stable nature and does not overflow its boundaries; just so, Pahārāda, whatever training rule has been laid down by me for disciples, my disciples do not transgress it even for the sake of their life. That, Pahārāda, whatever training rule has been laid down by me for disciples, my disciples do not transgress it even for the sake of their life. This, Pahārāda, is the second wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.
"Just as, Pahārāda, the great ocean does not associate with a dead corpse. Whatever dead corpse there is in the great ocean, that it quickly carries to the shore and pushes onto dry land; just so, Pahārāda, whatever person is immoral, of bad character, of impure and suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born, the Community does not associate with him; quickly having assembled together, it suspends him.
"Even though he may be sitting in the midst of the community of monks, yet he is far from the Community and the Community from him. That, Pahārāda, whatever person is immoral, of bad character, of impure and suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born, the Community does not associate with him; quickly having assembled together, it suspends him; even though he may be sitting in the midst of the community of monks, yet he is far from the Community and the Community from him. This, Pahārāda, is the third wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.
"Just as, Pahārāda, whatever great rivers, as follows - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, having reached the great ocean, they give up their former names and clans, and go by the term 'great ocean'; just so, Pahārāda, these four castes - nobles, brahmins, merchants, and workers, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder, they give up their former names and clans, and go by the term 'ascetics, disciples of the Sakyan'. That, Pahārāda, these four castes - nobles, brahmins, merchants, and workers, having gone forth from home into homelessness in the Teaching and discipline proclaimed by the Truth-finder, they give up their former names and clans, and go by the term 'ascetics, disciples of the Sakyan'. This, Pahārāda, is the fourth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.
"Just as, Pahārāda, whatever rivers in the world flow into the great ocean and whatever streams of rain fall from the sky, no deficiency or fullness of the great ocean is discerned by that; just so, Pahārāda, even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging, no deficiency or fullness of the Nibbāna element is discerned by that. That, Pahārāda, even if many monks attain final Nibbāna through the Nibbāna element without residue of clinging, no deficiency or fullness of the Nibbāna element is discerned by that. This, Pahārāda, is the fifth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.
"Just as, Pahārāda, the great ocean has one flavour, the flavour of salt; just so, Pahārāda, this Teaching and discipline has one flavour, the flavour of liberation. That, Pahārāda, this Teaching and discipline has one flavour, the flavour of liberation; this, Pahārāda, is the sixth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.
"Just as, Pahārāda, the great ocean has many jewels, various jewels; there are these jewels, as follows - pearls, gems, lapis lazuli, conch shells, stones, coral, silver, gold, rubies, and cat's eye gems; just so, Pahārāda, this Teaching and discipline has many jewels, various jewels. There are these jewels, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. That, Pahārāda, this Teaching and discipline has many jewels, various jewels; there are these jewels, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path; this, Pahārāda, is the seventh wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline.
"Just as, Pahārāda, the great ocean is the residence of great creatures; there are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas; there are in the great ocean beings with bodies a hundred yojanas in size, beings with bodies two hundred yojanas in size, beings with bodies three hundred yojanas in size, beings with bodies four hundred yojanas in size, beings with bodies five hundred yojanas in size; just so, Pahārāda, this Teaching and discipline is the residence of great creatures; there are these beings - 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. That this Teaching and discipline, Pahārāda, is the residence of great creatures; there are these beings - 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; this, Pahārāda, is the eighth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. These, Pahārāda, are the eight wonderful and marvellous phenomena in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline." The ninth.
10.
The Discourse on the Observance
20. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the Blessed One was seated surrounded by the Community of monks. Then the Venerable Ānanda, when the night was far advanced, when the first watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time. May the Blessed One, venerable sir, recite the Pātimokkha to the monks."
When this was said, the Blessed One remained silent. For the second time the Venerable Ānanda, when the night was far advanced, when the middle watch had passed, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir, the middle watch has gone, the Community of monks has been seated for a long time. May the Blessed One, venerable sir, recite the Pātimokkha to the monks." For the second time the Blessed One remained silent. For the third time the Venerable Ānanda, when the night was far advanced, when the last watch had passed, when dawn had risen, when the night had a joyful face, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "The night has passed, venerable sir, the last watch has gone, dawn has risen, the night has a joyful face; the Community of monks has been seated for a long time. May the Blessed One, venerable sir, recite the Pātimokkha to the monks." "The assembly is not pure, Ānanda."
Then this occurred to the Venerable Mahāmoggallāna: "With reference to which person did the Blessed One say thus - 'The assembly is not pure, Ānanda'?" Then the Venerable Mahāmoggallāna, having encompassed the entire Community of monks with his own mind, attended to it. The Venerable Mahāmoggallāna saw that person who was immoral, of bad character, impure, of suspicious conduct, of concealed actions, not a recluse though claiming to be a recluse, not a practitioner of the holy life though claiming to be a practitioner of the holy life, rotten inside, filled with desire, rubbish-born, seated in the midst of the Community of monks; having seen him, having risen from his seat, he approached that person; having approached, he said this to that person - "Get up, friend, you have been seen by the Blessed One. There is no communion for you with the monks."
When this was said, that person remained silent. For the second time the Venerable Mahāmoggallāna said this to that person - "Get up, friend, you have been seen by the Blessed One. There is no communion for you with the monks." For the second time that person remained silent. For the third time the Venerable Mahāmoggallāna said this to that person - "Get up, friend, you have been seen by the Blessed One. There is no communion for you with the monks." For the third time that person remained silent.
Then the Venerable Mahāmoggallāna, having taken that person by the arm, having led him out of the porch, having fastened the door latch, approached the Blessed One; having approached, he said this to the Blessed One - "That person, venerable sir, has been removed by me. The assembly is pure. May the Blessed One, venerable sir, recite the Pātimokkha to the monks." "Wonderful, Moggallāna, marvellous, Moggallāna! That foolish man would wait until he was taken by the arm!"
Then the Blessed One addressed the monks: "Now you yourselves, monks, should perform the Observance, you should recite the Pātimokkha. From this day forth, monks, I will not perform the Observance, I will not recite the Pātimokkha. This is impossible, monks, there is no chance that a Truth-finder should recite the Pātimokkha to an impure assembly."
"There are these eight, monks, wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean. What are the eight? The great ocean, monks, is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous. Since, monks, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous; this, monks, is the first wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean. Etc.
"Furthermore, monks, the great ocean is the residence of great beings. There are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas. There dwell in the great ocean bodies one hundred yojanas in size, etc. bodies five hundred yojanas in size. Since, monks, the great ocean is the residence of great beings; there are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas; there dwell in the great ocean bodies one hundred yojanas in size, etc. bodies five hundred yojanas in size; this, monks, is the eighth wonderful and marvellous phenomenon in the great ocean, seeing which again and again the titans delight in the great ocean. These, monks, are the eight wonderful and marvellous phenomena in the great ocean, seeing which again and again the titans delight in the great ocean.
"Just so, monks, there are eight wonderful and marvellous phenomena in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. What are the eight? Just as, monks, the great ocean is progressively slanting, progressively sloping, progressively inclining, not abruptly precipitous; just so, monks, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge. Since, monks, in this Teaching and discipline there is gradual training, gradual action, gradual practice, not a sudden penetration of final knowledge; this, monks, is the first wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. Etc. Just as, monks, the great ocean is the residence of great beings; there are these beings - the timi, the timiṅgala, the timirapiṅgala, titans, serpents, and gandhabbas, there dwell in the great ocean bodies one hundred yojanas in size, etc. bodies five hundred yojanas in size; just so, monks, this Teaching and discipline is the residence of great beings. There are these beings - a stream-enterer, one practising for the realisation of the fruition of stream-entry, etc. a Worthy One, one practising for arahantship. Since, monks, this Teaching and discipline is the residence of great beings; there are these beings - a stream-enterer, one practising for the realisation of the fruition of stream-entry, etc. a Worthy One, one practising for arahantship; this, monks, is the eighth wonderful and marvellous phenomenon in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline. These, monks, are the eight wonderful and marvellous phenomena in this Teaching and discipline, seeing which again and again monks delight in this Teaching and discipline." The tenth.
The Great Chapter is the second.
Its summary:
Messenger Duty, two on Bondage, Pahārāda, and Observance.