3.
The Great Chapter
1.
The Discourse on the Lion's Roar
21. "Monks, a lion, the king of beasts, goes out from his dwelling place in the evening. Having gone out from his dwelling place, he stretches himself. Having stretched himself, he surveys all around the four directions. Having surveyed all around the four directions, he roars the lion's roar three times. Having roared the lion's roar three times, he departs for his food resort. What is the reason for this? 'Let me not bring destruction to small creatures gone to uneven places!'
'Lion', monks, this is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. Whatever, monks, the Truth-finder teaches the Teaching to an assembly, this is his lion's roar.
"There are, monks, these ten powers of the Truth-finder, endowed with which powers the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the ten? Here, monks, the Truth-finder understands as it really is the possible as possible and the impossible as impossible. That, monks, the Truth-finder understands as it really is the possible as possible and the impossible as impossible - this too, monks, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder understands as it really is the result of undertakings of action past, future, and present, with reason and cause. That, monks, the Truth-finder understands as it really is the result of undertakings of action past, future, and present, with reason and cause - this too, monks, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder understands as it really is the practice leading to all destinations. That, monks, the Truth-finder understands as it really is the practice leading to all destinations - this too, monks, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder understands as it really is the world with its many elements and various elements. That, monks, the Truth-finder understands as it really is the world with its many elements and various elements - this too, monks, is a power of the Truth-finder, etc. sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder understands as it really is the various dispositions of beings. That, monks, the Truth-finder understands as it really is the various dispositions of beings - this too, monks, is a power of the Truth-finder, etc. sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder understands as it really is the superiority and inferiority of the faculties of other beings, of other persons. That, monks, the Truth-finder understands as it really is the superiority and inferiority of the faculties of other beings, of other persons - this too, monks, is a power of the Truth-finder, etc. sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments. That, etc. understands - this too, monks, is a power of the Truth-finder, etc. sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion: 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there; there too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. That, monks, the Truth-finder recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives - this too, monks, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands 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, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. That, monks, the Truth-finder with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions - this too, monks, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, monks, the Truth-finder, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. That, monks, the Truth-finder, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions - this too, monks, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"These, monks, are the ten powers of the Truth-finder, endowed with which powers the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel." The first.
2.
The Discourse on the Term of Overcoming
22. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this -
"Those teachings, Ānanda, that lead to the realisation through direct knowledge of those various terms of designation, I confidently acknowledge therein, Ānanda. 'To teach the Teaching in such and such a way to such and such persons, so that one practising thus will know what exists as "it exists," will know what does not exist as "it does not exist," will know what is inferior as "inferior," will know what is superior as "superior," will know what is surpassed as "surpassed," will know what is unsurpassed as "unsurpassed"; or in whatever way that should be known or should be seen or should be realised, in that way one will know or will see or will realise' - this is possible. This, Ānanda, is the unsurpassed among knowledges, that is to say, the knowledge of phenomena as they really are in each and every case. And I say, Ānanda, that there is no other knowledge more superior or more sublime than this knowledge.
"There are, Ānanda, these ten powers of the Truth-finder, endowed with which powers the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the ten? Here, Ānanda, the Truth-finder understands as it really is the possible as possible and the impossible as impossible. That, Ānanda, the Truth-finder understands as it really is the possible as possible and the impossible as impossible - this, Ānanda, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Ānanda, the Truth-finder understands as it really is the result of undertakings of action past, future, and present, with reason and cause. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder understands as it really is the practice leading to all destinations. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder understands as it really is the world with its many elements and various elements. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder understands as it really is the various dispositions of beings. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder understands as it really is the superiority and inferiority of the faculties of other beings, of other persons. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. That, Ānanda, etc. this, Ānanda, etc.
"Furthermore, Ānanda, the Truth-finder, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. That, Ānanda, the Truth-finder, with the elimination of the mental corruptions, the liberation of mind that is without mental corruptions, etc. having realised, having attained, dwells. This too, Ānanda, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"These, Ānanda, are the ten powers of the Truth-finder, endowed with which powers the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel." The second.
3.
The Discourse on the Body
23. "There are, monks, mental states to be abandoned by body, not by speech. There are, monks, mental states to be abandoned by speech, not by body. There are, monks, mental states to be abandoned neither by body nor by speech, but to be abandoned by having seen with wisdom.
"And what, monks, are the mental states to be abandoned by body, not by speech? Here, monks, a monk has committed an unwholesome act in a certain respect by body. Intelligent fellow monks in the holy life, having investigated, say this about him - 'The venerable one indeed has committed an unwholesome act in a certain respect by body. It would be good if the venerable one, having abandoned bodily misconduct, would develop bodily good conduct.' He, being spoken to by intelligent fellow monks in the holy life having investigated, having abandoned bodily misconduct, develops bodily good conduct. These are called, monks, the mental states to be abandoned by body, not by speech.
"And what, monks, are the mental states to be abandoned by speech, not by body? Here, monks, a monk has committed an unwholesome act in a certain respect by speech. Intelligent fellow monks in the holy life, having investigated, say this about him - 'The venerable one indeed has committed an unwholesome act in a certain respect by speech. It would be good if the venerable one, having abandoned verbal misconduct, would develop good verbal conduct.' He, being spoken to by intelligent fellow monks in the holy life having investigated, having abandoned verbal misconduct, develops good verbal conduct. These are called, monks, the mental states to be abandoned by speech, not by body.
"And what, monks, are the mental states to be abandoned neither by body nor by speech, but to be abandoned by having seen with wisdom? Greed, monks, is to be abandoned neither by body nor by speech, but to be abandoned by having seen with wisdom. Hate, monks, etc. Delusion... Wrath... Hostility... Contempt... Insolence... Stinginess, monks, is to be abandoned neither by body nor by speech, but to be abandoned by having seen with wisdom.
"Evil envy, monks, is to be abandoned neither by body nor by speech, but to be abandoned by having seen with wisdom. And what, monks, is evil envy? Here, monks, a householder or a householder's son prospers with wealth or grain or silver or gold. Therein a certain slave or servant thinks thus - 'Oh, may this householder or householder's son not prosper with wealth or grain or silver or gold!' Or an ascetic or brahmin is an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick. Therein a certain ascetic or brahmin thinks thus - 'Oh, may this venerable one not be an obtainer of the requisites of robes, almsfood, lodging, and medicine for the sick!' This is called, monks, evil envy.
"Evil desire, monks, is indeed not to be abandoned by body nor by speech, it is to be abandoned by having seen with wisdom. And what, monks, is evil desire? Here, monks, a certain one being faithless wishes 'May they know me as faithful'; being immoral wishes 'May they know me as moral'; being of little learning wishes 'May they know me as very learned'; being one who delights in company wishes 'May they know me as secluded'; being lazy wishes 'May they know me as one putting forth strenuous energy'; being unmindful wishes 'May they know me as mindful'; being unconcentrated wishes 'May they know me as concentrated'; being unwise wishes 'May they know me as wise'; being one who has not eliminated the mental corruptions wishes 'May they know me as one who has eliminated the mental corruptions'. This is called, monks, evil desire. These are called, monks, mental states indeed not to be abandoned by body nor by speech, to be abandoned by having seen with wisdom.
"If, monks, greed overcomes that monk and persists, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire overcomes and persists. He should be known thus - 'This venerable one does not understand in such a way that for one who understands there is no greed, for thus greed overcomes this venerable one and persists; this venerable one does not understand in such a way that for one who understands there is no hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not arise, for thus evil desire overcomes this venerable one and persists.'
"If, monks, greed does not overcome that monk and he lives, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not overcome him and he lives, he should be understood thus - 'This venerable one understands in such a way that for one who understands thus greed does not exist, for indeed greed does not overcome this venerable one and he lives; this venerable one understands in such a way that for one who understands thus hate does not exist... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not exist, for indeed evil desire does not overcome this venerable one and he lives.'" The third.
4.
The Discourse on Mahācunda
24. On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. There the Venerable Mahācunda addressed the monks - "Friends, monks!" "Friend," those monks assented to the Venerable Mahācunda. The Venerable Mahācunda said this -
"A monk, friends, claiming knowledge - 'I know this Teaching, I see this Teaching.' If, friends, greed overcomes that monk and remains, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire overcomes and remains, he should be understood thus - 'This venerable one does not understand in such a way that for one who understands there is no greed, for thus greed overcomes this venerable one and remains; this venerable one does not understand in such a way that for one who understands there is no hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not arise, for thus evil desire overcomes this venerable one and remains.'
"A monk, friends, claiming development - 'I am developed in body, developed in morality, developed in mind, developed in wisdom.' If, friends, greed overcomes that monk and remains, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire overcomes and remains, he should be understood thus - 'This venerable one does not understand in such a way that for one who understands there is no greed, for thus greed overcomes this venerable one and remains; this venerable one does not understand in such a way that for one who understands there is no hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not arise, for thus evil desire overcomes this venerable one and remains.'
"Friends, a monk speaking the doctrine of knowledge and the doctrine of development - 'I know this Teaching, I see this Teaching, I am developed in body, developed in morality, developed in mind, developed in wisdom.' If, friends, greed overcomes that monk and remains, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire overcomes and remains, he should be understood thus - 'This venerable one does not understand in such a way that for one who understands there is no greed, for thus greed overcomes this venerable one and remains; this venerable one does not understand in such a way that for one who understands there is no hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not arise, for thus evil desire overcomes this venerable one and remains.'
"Just as, friends, a man being poor might speak the claim of being wealthy, being without riches might speak the claim of having riches, being without possessions might speak the claim of having possessions. When some need for wealth arises, he would not be able to bring forth wealth or grain or silver or gold. They would know him thus - 'This venerable one being poor speaks the claim of being wealthy, this venerable one being without riches speaks the claim of having riches, this venerable one being without possessions speaks the claim of having possessions. What is the reason for this? For thus this venerable one, when some need for wealth arises, is not able to bring forth wealth or grain or silver or gold.'
"Just so, friends, a monk speaking the doctrine of knowledge and the doctrine of development - 'I know this Teaching, I see this Teaching, I am developed in body, developed in morality, developed in mind, developed in wisdom.' If, friends, greed overcomes that monk and remains, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire overcomes and remains, he should be understood thus - 'This venerable one does not understand in such a way that for one who understands there is no greed, for thus greed overcomes this venerable one and remains; this venerable one does not understand in such a way that for one who understands there is no hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not arise, for thus evil desire overcomes this venerable one and remains.'
"A monk, friends, claiming knowledge - 'I know this Teaching, I see this Teaching.' If, friends, greed does not overcome that monk and remain, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not overcome him and remain, he should be understood thus - 'This venerable one understands in such a way that for one who understands thus greed does not exist, for indeed greed does not overcome this venerable one and remain; this venerable one understands in such a way that for one who understands thus hate does not exist... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not exist, for indeed evil desire does not overcome this venerable one and remain.'
"A monk, friends, claiming development - 'I am developed in body, developed in morality, developed in mind, developed in wisdom.' If, friends, greed does not overcome that monk and remain, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not overcome him and remain, he should be understood thus - 'This venerable one understands in such a way that for one who understands thus greed does not exist, for indeed greed does not overcome this venerable one and remain; this venerable one understands in such a way that for one who understands thus hate does not exist... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not exist, for indeed evil desire does not overcome this venerable one and remain.'
"Friends, a monk speaking the doctrine of knowledge and the doctrine of development - 'I know this Teaching, I see this Teaching, I am developed in body, developed in morality, developed in mind, developed in wisdom.' If, friends, greed does not overcome that monk and remain, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not overcome him and remain, he should be understood thus - 'This venerable one understands in such a way that for one who understands thus greed does not exist, for indeed greed does not overcome this venerable one and remain; this venerable one understands in such a way that for one who understands thus hate exists... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not exist, for indeed evil desire does not overcome this venerable one and remain.'
"Just as, friends, a man being wealthy would speak the claim of being wealthy, being rich would speak the claim of being rich, being prosperous would speak the claim of being prosperous. When some need for wealth has arisen, he would be able to bring forth wealth or grain or silver or gold. They would know him thus - 'This venerable one being wealthy speaks the claim of being wealthy, this venerable one being rich speaks the claim of being rich, this venerable one being prosperous speaks the claim of being prosperous. What is the reason for this? For indeed this venerable one, when some need for wealth has arisen, is able to bring forth wealth or grain or silver or gold.'
Just so, friends, a monk speaking the doctrine of knowledge and the doctrine of development - 'I know this Teaching, I see this Teaching, I am developed in body, developed in morality, developed in mind, developed in wisdom.' If, friends, greed does not overcome that monk and remain, hate... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not overcome him and remain, he should be understood thus - 'This venerable one understands in such a way that for one who understands thus greed does not exist, for indeed greed does not overcome this venerable one and remain; this venerable one understands in such a way that for one who understands thus hate does not exist... Delusion... Wrath... Hostility... Contempt... Insolence... stinginess... evil envy... evil desire does not exist, for indeed evil desire does not overcome this venerable one and remain.'" The fourth.
5.
The Discourse on the Circular Meditation Object
25. "There are, monks, these ten kasiṇa bases. What are the ten? One perceives the earth kasiṇa, above, below, across, non-dual, limitless; One perceives the water kasiṇa. Etc. One perceives the fire kasiṇa. One perceives the air kasiṇa. One perceives the blue kasiṇa. One perceives the yellow kasiṇa. One perceives the red kasiṇa. One perceives the white kasiṇa. One perceives the space kasiṇa. One perceives the consciousness kasiṇa, above, below, across, non-dual, limitless. These, monks, are the ten kasiṇa bases." The fifth.
6.
The Discourse on Kāḷī
26. On one occasion the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara, on a steep mountain. Then the female lay follower Kāḷī of Kuraraghara approached the Venerable Mahākaccāna; having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side. Seated to one side, the female lay follower Kāḷī of Kuraraghara said this to the Venerable Mahākaccāna - "This was said, venerable sir, by the Blessed One in the Questions of the Daughters of Māra -
Having conquered the army of dear and pleasant forms;
Alone, meditating, I awakened to happiness,
Therefore I do not make friendship with people;
Friendship is not achieved by me with anyone.'
How, venerable sir, should the meaning of what was spoken in brief by the Blessed One be seen in detail?"
"Some ascetics and brahmins, sister, for whom the attainment of the earth kasiṇa is the highest, have declared this to be 'the goal.' As far as, sister, the attainment of the earth kasiṇa is the highest, the Blessed One directly knew that. Having directly known that, the Blessed One saw the gratification, saw the danger, saw the escape, saw the knowledge and vision of what is the path and what is not the path. Because of seeing the gratification, because of seeing the danger, because of seeing the escape, because of seeing the knowledge and vision of what is the path and what is not the path, the attainment of the goal, the peace of the heart, is known to him.
"Some ascetics and brahmins, sister, for whom the attainment of the water kasiṇa is the highest... etc. some ascetics and brahmins, sister, for whom the attainment of the fire kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the air kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the blue kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the yellow kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the red kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the white kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the space kasiṇa is the highest... some ascetics and brahmins, sister, for whom the attainment of the consciousness kasiṇa is the highest, have declared this to be 'the goal.' As far as, sister, the attainment of the consciousness kasiṇa is the highest, the Blessed One directly knew that. Having directly known that, the Blessed One saw the gratification, saw the danger, saw the escape, saw the knowledge and vision of what is the path and what is not the path. Because of seeing the gratification, because of seeing the danger, because of seeing the escape, because of seeing the knowledge and vision of what is the path and what is not the path, the attainment of the goal, the peace of the heart, is known to him. Thus indeed, sister, that which was said by the Blessed One in the Questions of the Daughters of Māra -
Having conquered the army of dear and pleasant forms;
Alone, meditating, I awakened to happiness,
Therefore I do not make friendship with people;
Friendship is not achieved by me with anyone.'
"This, sister, is how the meaning of what was spoken in brief by the Blessed One should be seen in detail." The sixth.
7.
The First Discourse on the Great Question
27. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Then those monks had this thought: "It is still very early to walk for almsfood in Sāvatthī; what if we were to approach the park of the heterodox wandering ascetics?"
Then those monks approached the park of the heterodox wandering ascetics; having approached, they exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, they sat down to one side. When those monks were seated to one side, those heterodox wandering ascetics said this to them:
"The ascetic Gotama, friends, teaches the Teaching thus to his disciples: 'Come, monks, directly know all phenomena; having directly known all phenomena, dwell'; we too, friends, teach the Teaching thus to our disciples: 'Come, friends, directly know all phenomena; having directly known all phenomena, dwell.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say, regarding teaching the Teaching or regarding instruction?"
Then those monks neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, they rose from their seats and departed - "We shall understand the meaning of this statement in the presence of the Blessed One."
Then those monks, having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here we, venerable sir, having dressed in the earlier period of the day, taking our bowls and robes, entered Sāvatthī for almsfood. Then this occurred to us, venerable sir - 'It is still very early to walk for almsfood in Sāvatthī; what if we were to approach the park of the heterodox wandering ascetics?' Then we, venerable sir, approached the park of the heterodox wandering ascetics; having approached, we exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, we sat down to one side. When we were seated to one side, venerable sir, the heterodox wandering ascetics said this to us:
'The ascetic Gotama, friends, teaches the Teaching thus to his disciples: Come, monks, directly know all phenomena; having directly known all phenomena, dwell; we too, friends, teach the Teaching thus to our disciples: Come, friends, directly know all phenomena; having directly known all phenomena, dwell. Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say, regarding teaching the Teaching or regarding instruction?'
"Then we, venerable sir, neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, we rose from our seats and departed - 'We shall understand the meaning of this statement in the presence of the Blessed One.'"
"Monks, heterodox wandering ascetics who speak thus should be told thus - 'Friend, one question, one synopsis, one explanation; two questions, two synopses, two explanations; three questions, three synopses, three explanations; four questions, four synopses, four explanations; five questions, five synopses, five explanations; six questions, six synopses, six explanations; seven questions, seven synopses, seven explanations; eight questions, eight synopses, eight explanations; nine questions, nine synopses, nine explanations; ten questions, ten synopses, ten explanations.' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain. I do not see anyone, monks, 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, who could satisfy the mind with an explanation of these questions, except for the Truth-finder or a disciple of the Truth-finder, or else having heard it from here.
"'One question, one synopsis, one explanation' - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with one thing, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. In which one thing? 'All beings are sustained by nutriment' - In this one thing, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. 'One question, one synopsis, one explanation' - thus what was said, this was said dependent on that.
"'Two questions, two synopses, two explanations' - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with two things, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. On which two? In mentality and materiality - In these two things, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. 'Two questions, two synopses, two explanations' - thus what was said, this was said dependent on that.
"'Three questions, three synopses, three explanations' - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with three things, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. In which three? In the three feelings - In these three things, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. 'Three questions, three synopses, three explanations' - thus what was said, this was said dependent on that.
"Four questions, four synopses, four explanations" - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with four phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. In which four? In the four nutriments - In these four phenomena indeed, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. "Four questions, four synopses, four explanations" - thus what was said, this was said dependent on that.
"Five questions, five synopses, five explanations" - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with five phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. In which five? In the five aggregates of clinging - In these five phenomena indeed, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. "Five questions, five synopses, five explanations" - thus what was said, this was said dependent on that.
"Six questions, six synopses, six explanations" - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with six phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. In which six? In the six internal sense bases - In these six phenomena indeed, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. "Six questions, six synopses, six explanations" - thus what was said, this was said dependent on that.
"Seven questions, seven synopses, seven explanations" - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with seven phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. In which seven? In the seven stations of consciousness - In these seven phenomena indeed, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. "Seven questions, seven synopses, seven explanations" - thus what was said, this was said dependent on that.
"Eight questions, eight synopses, eight explanations" - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with eight phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the true meaning, makes an end of suffering in this very life. In which eight? In the eight worldly adversities - In these eight phenomena indeed, monks, a monk rightly becoming disenchanted, etc. makes an end of suffering. "Eight questions, eight synopses, eight explanations" - thus what was said, this was said dependent on that.
"'Nine questions, nine synopses, nine explanations' - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with nine phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. Which nine? The nine abodes of beings - in these nine phenomena indeed, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. 'Nine questions, nine synopses, nine explanations' - thus what was said, this was said dependent on that.
"'Ten questions, ten synopses, ten explanations' - thus indeed this was said. Dependent on what was this said? Monks, a monk rightly becoming disenchanted with ten phenomena, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. Which ten? The ten unwholesome courses of action - in these ten phenomena indeed, monks, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. 'Ten questions, ten synopses, ten explanations' - thus what was said, this was said dependent on that." The seventh.
8.
The Second Discourse on the Great Question
28. On one occasion the Blessed One was dwelling at Kajaṅgalā in the Bamboo Grove. Then several lay followers of Kajaṅgalā approached the nun of Kajaṅgalā; having approached, they paid respect to the nun of Kajaṅgalā and sat down to one side. Seated to one side, the lay followers of Kajaṅgalā said this to the nun of Kajaṅgalā -
"This was said, lady, by the Blessed One in the Great Questions - 'One question, one synopsis, one explanation; two questions, two synopses, two explanations; three questions, three synopses, three explanations; four questions, four synopses, four explanations; five questions, five synopses, five explanations; six questions, six synopses, six explanations; seven questions, seven synopses, seven explanations; eight questions, eight synopses, eight explanations; nine questions, nine synopses, nine explanations; ten questions, ten synopses, ten explanations.' How, lady, should the meaning of what was spoken in brief by the Blessed One be seen in detail?"
"But this, friends, was not heard face to face from the Blessed One, not received face to face, nor was it heard face to face from monks who are inspiring, nor received face to face; but rather, as it appears to me here, listen to that, pay close attention, I will speak." "Yes, lady," the lay followers of Kajaṅgalā assented to the nun of Kajaṅgalā. The nun of Kajaṅgalā said this -
"'One question, one synopsis, one explanation' - thus indeed this was said by the Blessed One. Dependent on what was this said? Friends, a monk rightly becoming disenchanted with one thing, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. In which one thing? All beings are sustained by nutriment - in this one thing, friends, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. 'One question, one synopsis, one explanation' - thus what was said by the Blessed One, this was said dependent on that.
"'Two questions, two synopses, two explanations' - thus indeed this was said by the Blessed One. Dependent on what was this said? Friends, a monk rightly becoming disenchanted with two things, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. On which two? In mentality and materiality - etc. In which three? In the three feelings - in these three things, friends, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. 'Three questions, three synopses, three explanations' - thus what was said by the Blessed One, this was said dependent on that.
"'Four questions, four synopses, four explanations' - thus indeed this was said by the Blessed One. Dependent on what was this said? Friends, a monk with mind rightly well developed regarding four things, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. In which four? In the four establishments of mindfulness - in these four things, friends, a monk with mind rightly well developed, rightly seeing the limit, having fully realised the right meaning, makes an end of suffering in this very life. 'Four questions, four synopses, four explanations' - thus what was said by the Blessed One, this was said dependent on that.
"'Five questions, five synopses, five explanations' - thus indeed this was said by the Blessed One. Dependent on what was this said? Friends, in five phenomena a monk whose mind is rightly well-developed, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. In which five? In the five faculties, etc. In which six? In the six elements leading to escape, etc. In which seven? In the seven factors of enlightenment, etc. In which eight? In the noble eightfold path - in these eight phenomena indeed, friends, a monk whose mind is rightly well-developed, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. 'Eight questions, eight synopses, eight explanations' - thus what was said by the Blessed One, this was said dependent on that.
"'Nine questions, nine synopses, nine explanations' - thus indeed this was said by the Blessed One. Dependent on what was this said? Friends, in nine phenomena a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. Which nine? The nine abodes of beings - in these nine phenomena indeed, friends, a monk rightly becoming disenchanted, rightly becoming dispassionate, rightly being liberated, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. 'Nine questions, nine synopses, nine explanations' - thus what was said by the Blessed One, this was said dependent on that.
"'Ten questions, ten synopses, ten explanations' - thus indeed this was said by the Blessed One. Dependent on what was this said? Friends, in ten phenomena a monk whose mind is rightly well-developed, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. Which ten? In the ten wholesome courses of action - in these ten phenomena indeed, friends, a monk whose mind is rightly well-developed, rightly seeing the limit, having thoroughly understood the right meaning, makes an end of suffering in this very life. 'Ten questions, ten synopses, ten explanations' - thus what was said by the Blessed One, this was said dependent on that.
"Thus indeed, friends, that which was said by the Blessed One, spoken in brief in the Great Questions - 'One question, one synopsis, one explanation, etc. ten questions, ten synopses, ten explanations' - I, friends, understand in detail the meaning of what was spoken in brief by the Blessed One thus. But if you wish, friends, you may approach the Blessed One himself and ask about this matter. As the Blessed One answers you, so you should remember it." "Yes, lady," the lay followers of Kajaṅgalā, having delighted in and given thanks for what the nun of Kajaṅgalā had said, rose from their seats, paid respect to the nun of Kajaṅgalā, circumambulated her keeping her on their right, and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the lay followers of Kajaṅgalā reported to the Blessed One all the friendly conversation they had with the nun of Kajaṅgalā.
"Good, good, householders! The nun Kajaṅgalikā is wise, householders. The nun Kajaṅgalikā is of great wisdom, householders. If you, householders, had approached me and asked about this matter, I too would have answered it in exactly the same way as it was answered by the nun Kajaṅgalikā. That is indeed its meaning. And thus you should remember it." The eighth.
9.
The First Discourse on Kosala
29. "As far as, monks, Kāsi and Kosala extend, as far as the realm of King Pasenadi of Kosala, King Pasenadi of Kosala is declared the foremost there. Yet even for King Pasenadi of Kosala, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"As far as, monks, the moon and sun revolve, shining and illuminating the directions, so far extends the thousandfold world. In that thousandfold world there are a thousand moons, a thousand suns, a thousand Sineru kings of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand realms of the gods ruled by the four great kings, a thousand realms of the Thirty-three gods, a thousand realms of the Yāma gods, a thousand realms of the Tusita gods, a thousand realms of the gods who delight in creation, a thousand realms of the gods who control what is created by others, a thousand Brahma worlds. As far as, monks, the thousandfold world system extends, the Great Brahmā is declared the foremost there. Yet even for the Great Brahmā, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There comes a time, monks, when this world contracts. When the world is contracting, monks, beings for the most part are reborn in the Radiant realm. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, remaining in glory, and they continue thus for a very long time. When the world is contracting, monks, the Radiant gods are declared the foremost. Yet even for the Radiant gods, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There are, monks, these ten kasiṇa bases. What are the ten? One perceives the earth kasiṇa, above, below, across, non-dual, limitless; One perceives the water kasiṇa. Etc. One perceives the fire kasiṇa. One perceives the air kasiṇa. One perceives the blue kasiṇa. One perceives the yellow kasiṇa. One perceives the red kasiṇa. One perceives the white kasiṇa. One perceives the space kasiṇa. One perceives the consciousness kasiṇa, above, below, across, non-dual, limitless. These, monks, are the ten kasiṇa bases.
"This is the foremost, monks, of these ten kasiṇa bases, namely that one perceives the consciousness kasiṇa, above, below, across, non-dual, limitless. There are indeed, monks, beings with such perception. For beings with such perception too, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There are, monks, these eight bases of overcoming. What are the eight? Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly; 'Having overcome them, I know, I see' - one has this perception. This is the first basis of overcoming.
"Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly; 'Having overcome them, I know, I see' - one has this perception. This is the second basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly; 'Having overcome them, I know, I see' - one has this perception. This is the third basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly; 'Having overcome them, I know, I see' - one has this perception. This is the fourth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre. Just as a flax flower is blue, of blue colour, of blue appearance, of blue lustre, or just as that Benares cloth, smoothed on both sides, is blue, of blue colour, of blue appearance, of blue lustre; just so, not perceiving material forms internally, one sees forms externally, blue, of blue colour, of blue appearance, of blue lustre; 'Having overcome them, I know, I see' - one has this perception. This is the fifth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre. Just as a kaṇikāra flower is yellow, of yellow colour, of yellow appearance, of yellow lustre, or just as that Benares cloth, smoothed on both sides, is yellow, of yellow colour, of yellow appearance, of yellow lustre; just so, not perceiving material forms internally, one sees forms externally, yellow, of yellow colour, of yellow appearance, of yellow lustre; 'Having overcome them, I know, I see' - one has this perception. This is the sixth basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre. Just as a bandhujīvaka flower is red, of red colour, of red appearance, of red lustre, or just as that Benares cloth, smoothed on both sides, is red, of red colour, of red appearance, of red lustre; just so, not perceiving material forms internally, one sees forms externally, red, of red colour, of red appearance, of red lustre; 'Having overcome them, I know, I see' - one has this perception. This is the seventh basis of overcoming.
"Not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre. Just as the morning star is white, of white colour, of white appearance, of white lustre, or just as that Benares cloth, smoothed on both sides, is white, of white colour, of white appearance, of white lustre; just so, not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre; 'Having overcome them, I know, I see' - one has this perception. This is the eighth basis of overcoming. These, monks, are the eight bases of overcoming.
"This is the foremost of these eight bases of overcoming, monks, that is to say, not perceiving material forms internally, one sees forms externally, white, of white colour, of white appearance, of white lustre; 'Having overcome them, I know, I see' - one has this perception. There are indeed, monks, beings with such perception. For beings with such perception too, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There are, monks, these four practices. What are the four? The difficult practice with sluggish direct knowledge, the difficult practice with quick direct knowledge, the easy practice with sluggish direct knowledge, the easy practice with quick direct knowledge - these, monks, are the four practices.
"This is the foremost of these four practices, monks, that is to say, the easy practice with quick direct knowledge. There are indeed, monks, beings practising thus. For beings practising thus too, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There are, monks, these four perceptions. What are the four? One perceives the limited, one perceives the exalted, one perceives the limitless, one perceives the plane of nothingness as 'there is nothing' - these, monks, are the four perceptions.
"This is the foremost of these four perceptions, monks, that is to say, one perceives the plane of nothingness as 'there is nothing.' There are indeed, monks, beings with such perception. For beings with such perception too, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"This is the foremost, monks, of external wrong views, namely: 'It would not be, and it would not be mine; it will not be, it will not be mine.' For one of such view, monks, this is to be expected - 'Whatever non-loathsomeness towards existence there is, that would not be for him; whatever loathsomeness towards the cessation of existence there is, that would not be for him.' There are indeed, monks, beings of such view. For beings of such view too, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There are, monks, some ascetics and brahmins who declare supreme purification of meaning. This is the foremost, monks, of those who declare supreme purification of meaning, namely: with the complete transcendence of the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception. They teach the Teaching for the direct knowledge of that, for the realisation of that. There are indeed, monks, beings who speak thus. For beings who speak thus too, monks, there is indeed alteration, there is change. Seeing thus, monks, a learned noble disciple becomes disenchanted even with that. Being disenchanted with that, he becomes dispassionate towards the highest, how much more towards the inferior.
"There are, monks, some ascetics and brahmins who declare supreme Nibbāna in this present life. This is the foremost, monks, of those who declare supreme Nibbāna in this present life, namely: having understood as it really is the origin, passing away, gratification, danger, and escape regarding the six sense bases of contact, deliverance through non-clinging. Though I speak thus and explain thus, monks, some ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama does not declare the full understanding of sensual pleasures, does not declare the full understanding of material forms, does not declare the full understanding of feelings.' But I, monks, do declare the full understanding of sensual pleasures, I do declare the full understanding of material forms, I do declare the full understanding of feelings, I declare final Nibbāna without clinging - without hunger, quenched, become cool - in this very life." The ninth.
10.
The Second Discourse on Kosala
30. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time King Pasenadi of Kosala had returned from the battlefield, victorious in battle, having achieved his aim. Then King Pasenadi of Kosala set out towards the monastery. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and entered the monastery on foot. Now at that time several monks were walking up and down in the open air. Then King Pasenadi of Kosala approached those monks; having approached, he said this to those monks - "Where indeed, venerable sir, is the Blessed One dwelling at present, the Worthy One, the One Enlightened by himself? For we wish to see that Blessed One, the Worthy One, the One Enlightened by himself." "This, great king, is the dwelling with its door closed. Approach it quietly, without hurrying enter the veranda, clear your throat and knock on the door-bolt; the Blessed One will open the door for you."
Then King Pasenadi of Kosala approached quietly that dwelling with its door closed, and without hurrying entered the veranda, cleared his throat and knocked on the door-bolt. The Blessed One opened the door. Then King Pasenadi of Kosala, having entered the dwelling, having fallen at the Blessed One's feet with his head, kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - "I am King Pasenadi of Kosala, venerable sir; I am King Pasenadi of Kosala, venerable sir."
"But what reason do you, great king, see that you perform such supreme respect towards this body, that you have shown a gift of friendliness?" "Seeing gratitude and thankfulness, venerable sir, I perform such supreme respect towards the Blessed One, I show a gift of friendliness.
"For the Blessed One, venerable sir, is practising for the welfare of many people, for the happiness of many people, he has established many people in the noble true method, that is to say, in the nature of good qualities, in the nature of wholesome qualities. Since, venerable sir, the Blessed One is practising for the welfare of many people, for the happiness of many people, he has established many people in the noble true method, that is to say, in the nature of good qualities, in the nature of wholesome qualities, this too, venerable sir, is the reason I see, that I perform such supreme respect towards the Blessed One, I show a gift of friendliness.
"Furthermore, venerable sir, the Blessed One is virtuous, of mature virtue, of noble virtue, of wholesome virtue, endowed with wholesome virtue. Since, venerable sir, the Blessed One is virtuous, of mature virtue, of noble virtue, of wholesome virtue, endowed with wholesome virtue, this too, venerable sir, is the reason I see, that I perform such supreme respect towards the Blessed One, I show a gift of friendliness.
"Furthermore, venerable sir, the Blessed One has for a long time been a forest-dweller, he resorts to remote forest and woodland lodgings that are secluded. Since, venerable sir, the Blessed One has for a long time been a forest-dweller, he resorts to remote forest and woodland lodgings that are secluded, this too, venerable sir, is the reason I see, that I perform such supreme respect towards the Blessed One, I show a gift of friendliness.
"Furthermore, venerable sir, the Blessed One is content with any requisites of robes, almsfood, lodging and medicine for the sick. Since, venerable sir, the Blessed One is content with any requisites of robes, almsfood, lodging and medicine for the sick, this too, venerable sir, is the reason I see, that I perform such supreme respect towards the Blessed One, I show a gift of friendliness. "Furthermore, venerable sir, the Blessed One is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Since, venerable sir, the Blessed One is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world, this too, venerable sir, is the reason I see, that I perform such supreme respect towards the Blessed One, I show a gift of friendliness.
"Furthermore, venerable sir, the Blessed One - whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, talk about contentment, talk about solitude, talk about aloofness from society, talk about arousal of energy, talk about morality, talk about concentration, talk about wisdom, talk about liberation, talk about knowledge and vision of liberation - of such talk he is one who obtains at will, one who obtains without difficulty, one who obtains without trouble. Since, venerable sir, the Blessed One - whatever talk is conducive to effacement, suitable for opening the mind, as follows - talk about fewness of wishes, etc. talk about knowledge and vision of liberation - of such talk he is one who obtains at will, one who obtains without difficulty, one who obtains without trouble, seeing this reason too, venerable sir, I perform such supreme respect towards the Blessed One, I display an offering of friendliness.
"Furthermore, venerable sir, the Blessed One is one who obtains at will, one who obtains without difficulty, one who obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life. Since, venerable sir, the Blessed One is one who obtains at will, one who obtains without difficulty, one who obtains without trouble, the four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, seeing this reason too, venerable sir, I perform such supreme respect towards the Blessed One, I display an offering of friendliness.
"Furthermore, venerable sir, the Blessed One recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. Since, venerable sir, the Blessed One recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives, seeing this reason too, venerable sir, I perform such supreme respect towards the Blessed One, I display an offering of friendliness.
"Furthermore, venerable sir, the Blessed One with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands 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, he sees beings, etc. he understands beings according to their actions. Since, venerable sir, the Blessed One with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions, seeing this reason too, venerable sir, I perform such supreme respect towards the Blessed One, I display an offering of friendliness.
"Furthermore, venerable sir, the Blessed One, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Since, venerable sir, the Blessed One, with the elimination of the mental corruptions, the liberation of mind that is without mental corruptions, etc. having realised, having attained, dwells, seeing this reason too, venerable sir, I perform such supreme respect towards the Blessed One, I display an offering of friendliness.
"Well then, venerable sir, we will now go. We have much to do, we have many duties." "Now do as you think fit, great king." Then King Pasenadi of Kosala rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. The tenth.
The Great Chapter is the third.
Its summary:
Kāḷī and two great questions, with the Kosalans the other two.