3.
The Chapter on Wish
1.
The Discourse on Wish
71. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, dwell accomplished in morality, accomplished in the Pātimokkha; dwell 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, train in them.
"If, monks, a monk should wish - 'May I be dear to my fellow monks in the holy life, agreeable, respected and esteemed' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.
"If, monks, a monk should wish - 'May I be an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.
"If, monks, a monk should wish - 'May the services of those whose robes, almsfood, lodging and requisite of medicines for the sick I use be of great fruit and great benefit to them' - he should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'May those relatives and blood relations who are deceased ghosts, when they remember me with a confident mind, may that be of great fruit and great benefit to them' - he should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'May I be content with any requisites of robes, almsfood, lodging and medicine for the sick' - he should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'May I be patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and creeping creatures, with ill-spoken and ill-expressed ways of speech; may I be one who by nature endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening' - he should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'May I be one who overcomes discontent and delight, and may discontent and delight not overcome me, may I dwell having overcome again and again arisen discontent and delight' - he should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'May I be one who overcomes fear and dread, and may fear and dread not overcome me, may I dwell having overcome again and again arisen fear and dread' - he should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'May I be 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 should be one who fulfils morality, etc. one who develops empty dwellings.
"If, monks, a monk should wish - 'With the elimination of the mental corruptions, may I dwell having realised by direct knowledge myself, having attained, the liberation of mind and liberation by wisdom that are without mental corruptions in this very life' - he should be one who fulfils morality, devoted internally to serenity of mind, with meditative absorption not neglected, endowed with insight, one who develops empty dwellings.
'Monks, dwell accomplished in morality, accomplished in the Pātimokkha; dwell 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, train in them' - thus what was said, this was said dependent on that." The first.
2.
The Discourse on the Thorn
72. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall together with many well-known well-known elder disciples - with the Venerable Cāla, and the Venerable Upacāla, and the Venerable Kukkuṭa, and the Venerable Kaḷimbha, and the Venerable Nikaṭa, and the Venerable Kaṭissaha; and with other well-known well-known elder disciples.
Now at that time many well-known well-known Licchavis, with the finest finest vehicles, with a retinue in front and behind, making loud sounds and great sounds, were plunging into the Great Wood to see the Blessed One. Then this occurred to those venerable ones: "These many well-known well-known Licchavis, with the finest finest vehicles, with a retinue in front and behind, making loud sounds and great sounds, are plunging into the Great Wood to see the Blessed One. 'Sound is a thorn to the meditative absorptions' has been said by the Blessed One. What if we were to approach the Gosiṅga Sal-tree Wood? There we might dwell in comfort, with little sound and uncrowded." Then those venerable ones approached the Gosiṅga Sal-tree Wood; there those venerable ones dwell in comfort, with little sound and uncrowded.
Then the Blessed One addressed the monks: "Where indeed, monks, is Cāla, where is Upacāla, where is Kukkuṭa, where is Kaḷimbha, where is Nikaṭa, where is Kaṭissaha; where indeed, monks, have those elder disciples gone?"
"Here, venerable sir, this occurred to those venerable ones: 'These many well-known well-known Licchavis, with the finest finest vehicles, with a retinue in front and behind, making loud sounds and great sounds, are plunging into the Great Wood to see the Blessed One. "Sound is a thorn to the meditative absorptions" has been said by the Blessed One. What if we were to approach the Gosiṅga Sal-tree Wood? There we might dwell in comfort, with little sound and uncrowded.' Then, venerable sir, those venerable ones approached the Gosiṅga Sal-tree Wood. There those venerable ones dwell in comfort, with little sound and uncrowded."
"Good, good, monks, just as those great disciples, answering correctly, would answer. 'Sound is a thorn to the meditative absorptions, monks,' has been said by me.
"Monks, there are these ten thorns. What are the ten? For one who delights in solitude, delight in company is a thorn; for one engaged in the pursuit of the sign of foulness, the pursuit of the sign of beauty is a thorn; for one with guarded doors in the sense faculties, seeing shows is a thorn; for the holy life, approaching women is a thorn; for the first meditative absorption, sound is a thorn; for the second meditative absorption, applied and sustained thought are thorns; for the third meditative absorption, rapture is a thorn; for the fourth meditative absorption, in-breath and out-breath is a thorn; for the attainment of the cessation of perception and feeling, perception and feeling are thorns; lust is a thorn; hate is a thorn; delusion is a thorn.
"Monks, dwell without thorns. Monks, dwell free from thorns. Monks, dwell without thorns and free from thorns. Monks, Worthy Ones are without thorns; monks, Worthy Ones are free from thorns; monks, Worthy Ones are without thorns and free from thorns." The second.
3.
The Discourse on Desirable Qualities
73. "Monks, there are these ten things that are desirable, lovely, agreeable, and rare in the world. What are the ten? Wealth is desirable, lovely, agreeable, and rare in the world; beauty is desirable, lovely, agreeable, and rare in the world; health is desirable, lovely, agreeable, and rare in the world; morality is desirable, lovely, agreeable, and rare in the world; the holy life is desirable, lovely, agreeable, and rare in the world; friends are desirable, lovely, agreeable, and rare in the world; great learning is desirable, lovely, agreeable, and rare in the world; wisdom is desirable, lovely, agreeable, and rare in the world; teachings are desirable, lovely, agreeable, and rare in the world; heavens are desirable, lovely, agreeable, and rare in the world.
"For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, there are ten things that are obstacles - laziness and inactivity are obstacles to wealth, lack of adornment and lack of decoration are obstacles to beauty, doing what is unsuitable is an obstacle to health, evil friendship is an obstacle to morality, non-restraint of the faculties is an obstacle to the holy life, deceiving is an obstacle to friends, not engaging in recitation is an obstacle to great learning, not listening and not inquiring are obstacles to wisdom, non-pursuit and non-reviewing are obstacles to teachings, wrong practice is an obstacle to heavens. For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, these ten things are obstacles.
"For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, there are ten things that are nutriments - industriousness and non-laziness are nutriments for wealth, adornment and decoration are nutriments for beauty, doing what is suitable is a nutriment for health, good friendship is a nutriment for morality, restraint of the faculties is a nutriment for the holy life, not deceiving is a nutriment for friends, engaging in recitation is a nutriment for great learning, listening and inquiring are nutriments for wisdom, pursuit and reviewing are nutriments for teachings, right practice is a nutriment for heavens. For these ten things, monks, that are desirable, lovely, agreeable, and rare in the world, these ten things are nutriments." The third.
4.
The Discourse on Growth
74. "Monks, a noble disciple growing with ten kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body. Which ten? He grows in fields and sites, grows in wealth and grain, grows in children and wife, grows in slaves, workmen and servants, grows in quadrupeds, grows in faith, grows in morality, grows in learning, grows in generosity, grows in wisdom - Monks, a noble disciple growing with these ten kinds of growth grows with noble growth, and becomes one who takes the substance and one who takes the excellent of the body.
In children, in wife, and in quadrupeds;
He becomes wealthy, glorious, venerated,
By relatives, by friends, and also by kings.
In wisdom, generosity, and learning - both;
Such a good person, discerning,
Grows in both in this very life." The fourth.
5.
The Discourse on Migasālā
75. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the female lay follower Migasālā; having approached, he sat down on the prepared seat. Then the female lay follower Migasālā approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the female lay follower Migasālā said this to the Venerable Ānanda -
"How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life? My father, venerable sir, Purāṇa, was a practitioner of the holy life, living far from, abstaining from sexual intercourse, which is a village practice. He died and was declared by the Blessed One - 'a once-returner, a being reborn in the Tusita realm.' My grandfather, venerable sir, Isidatta, was not a practitioner of the holy life, but was content with his own wife. He too died and was declared by the Blessed One - 'a once-returner, a being reborn in the Tusita realm.'
How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life?" "Thus indeed, sister, this has been declared by the Blessed One."
Then the Venerable Ānanda, having received almsfood at the dwelling of the female lay follower Migasālā, rose from his seat and departed. Then the Venerable Ānanda, after the meal, having returned from his alms round, 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 -
"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, approached the dwelling of the female lay follower Migasālā; having approached, I sat down on the prepared seat. Then, venerable sir, the female lay follower Migasālā approached me; having approached, he paid respect to me and sat down to one side. Seated to one side, venerable sir, the female lay follower Migasālā said this to me -
'How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life? My father, venerable sir, Purāṇa, was a practitioner of the holy life, living far from, abstaining from sexual intercourse, which is a village practice. He died and was declared by the Blessed One to be a once-returner, a being reborn in the Tusita realm. My grandfather, venerable sir, Isidatta, was not a practitioner of the holy life, but was content with his own wife. He too died and was declared by the Blessed One - a once-returner, a being reborn in the Tusita realm.
How is it, Venerable Ānanda, that this Teaching taught by the Blessed One is to be understood, where indeed a practitioner of the holy life and one who is not a practitioner of the holy life will both have the same destination in the future life?' When this was said, I, venerable sir, said this to the female lay follower Migasālā - 'Thus indeed, sister, this has been declared by the Blessed One.'"
"And who, Ānanda, is the female lay follower Migasālā, foolish, inexperienced, a mere woman with a woman's wisdom, and who are those with knowledge of the higher and lower faculties of persons?
"There are, Ānanda, these ten persons existing and found in the world. What are the ten? Here, Ānanda, a certain person is immoral. And he does not understand as it really is that liberation of mind and liberation by wisdom where that immorality of his ceases without remainder. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.
"But here, Ānanda, a certain person is immoral. And he understands as it really is that liberation of mind and liberation by wisdom where that immorality of his ceases without remainder. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.
"Therein, Ānanda, those who measure by measure judge - 'This one has just these qualities, that one too has just these qualities. Why is one of them inferior and one superior?' That indeed, Ānanda, is for their harm and suffering for a long time.
"Therein, Ānanda, that person who is immoral, And he understands as it really is that liberation of mind and liberation by wisdom where that immorality of his ceases without remainder. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. This person, Ānanda, is more excellent and more sublime than that former person. What is the reason for this? The stream of the Teaching, Ānanda, carries this person along. Who could know that difference except for the Truth-finder! Therefore, Ānanda, do not be ones who measure by measure regarding persons; do not take the measure of persons. One who takes the measure of persons is injured, Ānanda. Either I, Ānanda, should take the measure of persons, or one who is like me.
"But here, Ānanda, a certain person is moral. And he does not understand as it really is that liberation of mind and liberation by wisdom where that morality of his ceases without remainder. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.
"But here, Ānanda, a certain person is moral. And he understands as it really is that liberation of mind and liberation by wisdom where that morality of his ceases without remainder. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.
"Therein, Ānanda, those who measure by measure judge, etc. Either I, Ānanda, should take the measure of persons, or one who is like me.
"But here, Ānanda, a certain person has intense lust. And he does not understand as it really is that liberation of mind and liberation by wisdom where that lust of his ceases without remainder. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.
"But here, Ānanda, a certain person has intense lust. And he understands as it really is that liberation of mind and liberation by wisdom where that lust of his ceases without remainder. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.
"Therein, Ānanda, those who measure by measure judge, etc. Either I, Ānanda, should take the measure of persons, or one who is like me.
"But here, Ānanda, a certain person is prone to wrath. And he does not understand as it really is that liberation of mind and liberation by wisdom where that wrath of his ceases without remainder. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.
"But here, Ānanda, a certain person is prone to wrath. And he understands as it really is that liberation of mind and liberation by wisdom where that wrath of his ceases without remainder. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.
"Therein, Ānanda, those who measure by measure judge, etc. Either I, Ānanda, should take the measure of persons, or one who is like me.
"But here, Ānanda, a certain person is agitated. And he does not understand as it really is that liberation of mind and liberation by wisdom where that restlessness of his ceases without remainder. For him, what should be done by hearing has not been done, what should be done by great learning has not been done, what should be penetrated by view has not been penetrated, and he does not obtain even temporary liberation. He, upon the body's collapse at death, goes to decline, not to distinction; he is one going to decline, not one going to distinction.
"But here, Ānanda, a certain person is agitated. And he understands as it really is that liberation of mind and liberation by wisdom where that restlessness of his ceases without remainder. For him, what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and he obtains temporary liberation. He, upon the body's collapse at death, goes to distinction, not to decline; he is one going to distinction, not one going to decline.
"Therein, Ānanda, those who measure by measure judge - 'This one has just these qualities, that one too has just these qualities. Why is one of them inferior and one superior?' That indeed, Ānanda, is for their harm and suffering for a long time.
"Therein, Ānanda, that person who is agitated and understands as it really is that liberation of mind and liberation by wisdom where that restlessness of his ceases without remainder, for whom what should be done by hearing has been done, what should be done by great learning has been done, what should be penetrated by view has been penetrated, and who obtains temporary liberation - This person, Ānanda, is more excellent and more sublime than that former person. What is the reason for this? The stream of the Teaching, Ānanda, carries this person along. Who could know that difference except the Truth-finder! Therefore, Ānanda, do not be ones who measure by measure regarding persons; do not take the measure of persons. One who takes the measure of persons is injured, Ānanda. Either I, Ānanda, should take the measure of persons, or one who is like me.
"And who, Ānanda, is the female lay follower Migasālā, foolish, inexperienced, a mere woman with a woman's wisdom, and who are those with knowledge of the higher and lower faculties of persons! These, Ānanda, are the ten persons existing and found in the world.
"If, Ānanda, Isidatta had been endowed with such morality as Purāṇa was endowed with, then Purāṇa would not have known even Isidatta's destination. And if, Ānanda, Purāṇa had been endowed with such wisdom as Isidatta was endowed with, then Isidatta would not have known even Purāṇa's destination. Thus, Ānanda, these two persons were each deficient in one factor." The fifth.
6.
The Discourse on Three Qualities
76. "Monks, if these three phenomena were not found in the world, a Truth-finder would not arise in the world, a Worthy One, a One Enlightened by himself, nor would the Teaching and discipline proclaimed by the Truth-finder shine in the world. Which three? Birth, ageing, and death - these, monks, are the three phenomena that if not found in the world, a Truth-finder would not arise in the world, a Worthy One, a One Enlightened by himself, nor would the Teaching and discipline proclaimed by the Truth-finder shine in the world. But because, monks, these three phenomena are found in the world, therefore a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, therefore the Teaching and discipline proclaimed by the Truth-finder shines in the world.
"Monks, without abandoning these three phenomena, one is incapable of abandoning birth, of abandoning ageing, of abandoning death. Which three? Without abandoning lust, without abandoning hate, without abandoning delusion - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning birth, of abandoning ageing, of abandoning death.
"Monks, without abandoning these three phenomena, one is incapable of abandoning lust, of abandoning hate, of abandoning delusion. Which three? Without abandoning identity view, without abandoning sceptical doubt, without abandoning adherence to moral rules and austerities - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning lust, of abandoning hate, of abandoning delusion.
"Monks, without abandoning these three phenomena, one is incapable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. Which three? Without abandoning unwise attention, without abandoning following the wrong path, without abandoning sluggishness of mind - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities.
"Monks, without abandoning these three phenomena, one is incapable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. Which three? Without abandoning forgetfulness, without abandoning lack of full awareness, without abandoning distraction of the mind - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind.
"Monks, without abandoning these three phenomena, one is incapable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. Which three? Without abandoning unwillingness to see the noble ones, without abandoning unwillingness to hear the noble teaching, without abandoning a fault-finding mind - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind.
"Monks, without abandoning these three phenomena, one is incapable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a fault-finding mind. Which three? Without abandoning restlessness, without abandoning non-restraint, without abandoning immorality - these, monks, are the three phenomena that without abandoning, one is incapable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a fault-finding mind.
"Monks, without abandoning these three qualities, one is incapable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. Which three? Without abandoning faithlessness, without abandoning lack of generosity, without abandoning idleness - these, monks, are the three qualities without abandoning which one is incapable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality.
"Monks, without abandoning these three qualities, one is incapable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. Which three? Without abandoning disrespect, without abandoning being difficult to admonish, without abandoning evil friendship - these, monks, are the three qualities without abandoning which one is incapable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness.
"Monks, without abandoning these three qualities, one is incapable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. Which three? Without abandoning shamelessness, without abandoning moral fearlessness, without abandoning heedlessness - these, monks, are the three qualities without abandoning which one is incapable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship.
"Monks, one who is shameless and has no moral fear is heedless. He, being heedless, is incapable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. He, having evil friends, is incapable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. He, being lazy, is incapable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. He, being immoral, is incapable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind. He, having a censuring mind, is incapable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. He, having a distracted mind, is incapable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. He, having a sluggish mind, is incapable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. He, having sceptical doubt, is incapable of abandoning lust, of abandoning hate, of abandoning delusion. He, not having abandoned lust, not having abandoned hate, not having abandoned delusion, is incapable of abandoning birth, of abandoning ageing, of abandoning death.
"Monks, having abandoned these three qualities, one is capable of abandoning birth, of abandoning ageing, of abandoning death. Which three? Having abandoned lust, having abandoned hate, having abandoned delusion - these, monks, are the three qualities having abandoned which one is capable of abandoning birth, of abandoning ageing, of abandoning death.
"Monks, having abandoned these three qualities, one is capable of abandoning lust, of abandoning hate, of abandoning delusion. Which three? Having abandoned identity view, having abandoned sceptical doubt, having abandoned adherence to moral rules and austerities - these, monks, are the three qualities having abandoned which one is capable of abandoning lust, of abandoning hate, of abandoning delusion.
"Monks, having abandoned these three qualities, one is capable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. Which three? Having abandoned unwise attention, having abandoned following the wrong path, having abandoned sluggishness of mind - these, monks, are the three qualities, having abandoned which, one is capable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities.
"Monks, having abandoned these three qualities, one is capable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. Which three? Having abandoned forgetfulness, having abandoned lack of full awareness, having abandoned distraction of the mind - these, monks, are the three qualities, having abandoned which, one is capable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind.
"Monks, having abandoned these three qualities, one is capable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. Which three? Having abandoned unwillingness to see the noble ones, having abandoned unwillingness to hear the noble teaching, having abandoned a censuring mind - these, monks, are the three qualities, having abandoned which, one is capable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind.
"Monks, having abandoned these three qualities, one is capable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind. Which three? Having abandoned restlessness, having abandoned non-restraint, having abandoned immorality - these, monks, are the three qualities, having abandoned which, one is capable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind.
"Monks, having abandoned these three qualities, one is capable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. Which three? Having abandoned faithlessness, having abandoned lack of generosity, having abandoned idleness - these, monks, are the three qualities, having abandoned which, one is capable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality.
"Monks, having abandoned these three qualities, one is capable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. Which three? Having abandoned disrespect, having abandoned being difficult to admonish, having abandoned evil friendship - these, monks, are the three qualities, having abandoned which, one is capable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness.
"Monks, having abandoned these three qualities, one is capable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. Which three? Having abandoned shamelessness, having abandoned moral fearlessness, having abandoned heedlessness - these, monks, are the three qualities, having abandoned which, one is capable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship.
"Monks, one who has shame and moral fear is diligent. He, being diligent, is capable of abandoning disrespect, of abandoning being difficult to admonish, of abandoning evil friendship. He, having good friends, is capable of abandoning faithlessness, of abandoning lack of generosity, of abandoning idleness. He, putting forth strenuous energy, is capable of abandoning restlessness, of abandoning non-restraint, of abandoning immorality. He, being moral, is capable of abandoning unwillingness to see the noble ones, of abandoning unwillingness to hear the noble teaching, of abandoning a censuring mind. He, being without a censuring mind, is capable of abandoning forgetfulness, of abandoning lack of full awareness, of abandoning distraction of the mind. He, being with an undistracted mind, is capable of abandoning unwise attention, of abandoning following the wrong path, of abandoning sluggishness of mind. He, being with a mind not sluggish, is capable of abandoning identity view, of abandoning sceptical doubt, of abandoning adherence to moral rules and austerities. He, being without sceptical doubt, is capable of abandoning lust, of abandoning hate, of abandoning delusion. He, having abandoned lust, having abandoned hate, having abandoned delusion, is capable of abandoning birth, of abandoning ageing, of abandoning death." The sixth.
7.
The Discourse on the Crow
77. "Monks, a crow is possessed of ten bad qualities. Which ten? He is a destroyer of virtue, and reckless, and greedy, and gluttonous, and cruel, and without compassion, and weak, and a crier, and unmindful, and a hoarder - monks, a crow is possessed of these ten bad qualities. Just so, monks, an evil monk is possessed of ten bad qualities. Which ten? He is a destroyer of virtue, and reckless, and greedy, and gluttonous, and cruel, and without compassion, and weak, and a crier, and unmindful, and a hoarder - monks, an evil monk is possessed of these ten bad qualities." The seventh.
8.
The Discourse on the Jain
78. "Monks, the Jains are possessed of ten bad qualities. Which ten? Monks, the Jains are faithless; monks, the Jains are immoral; monks, the Jains are shameless; monks, the Jains are without moral fear; monks, the Jains associate with bad persons; monks, the Jains are self-exalting and disparaging of others; monks, the Jains are adhering to their own views, holding on to them tenaciously, relinquishing them with difficulty; monks, the Jains are deceitful; monks, the Jains have evil desires; monks, the Jains have evil friends - monks, the Jains are possessed of these ten bad qualities." The eighth.
9.
The Discourse on the Grounds of Resentment
79. "Monks, there are these ten grounds of resentment. What are the ten? 'He has done harm to me' - one binds resentment; 'he is doing harm to me' - one binds resentment; 'he will do harm to me' - one binds resentment; 'he has done harm to one who is dear and agreeable to me' - etc. 'he is doing harm' - etc. 'he will do harm' - one binds resentment; 'he has done good to one who is disagreeable and unpleasant to me' - etc. 'he is doing good' - etc. 'he will do good' - one binds resentment; and one becomes angry without reason - these, monks, are the ten grounds of resentment." The ninth.
10.
The Discourse on the Removal of Resentment
80. "Monks, there are these ten removals of resentment. What are the ten? 'He has done harm to me, how could it be obtained here?' - one removes resentment; 'He is doing harm to me, how could it be obtained here?' - one removes resentment; 'He will do harm to me, how could it be obtained here?' - one removes resentment; 'He has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm, how could it be obtained here?' - one removes resentment; 'He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good, how could it be obtained here?' - one removes resentment; and one does not become angry without reason - these, monks, are the ten removals of resentment." The tenth.
The Chapter on Wishes is the third.
Its summary:
Three Things, Crow, Jains, two on Resentment.