Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One

The Collection of the Long Discourses

The Great Chapter

1.

The Great Discourse on the Lineage

The Discussion Connected with Past Lives

1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park, in the Kareri hut. Then, when several monks, after the meal, having returned from their alms round, were seated together assembled in the Kareri circular pavilion, a discussion connected with past lives arose - "Such was a past life, such was a past life."

2. The Blessed One heard this friendly conversation of those monks with the divine ear element, purified and surpassing the human. Then the Blessed One, having risen from his seat, went to the Kareri circular pavilion; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? And what was the conversation that was interrupted?"

When this was said, those monks said to the Blessed One: "Here, venerable sir, when we, after the meal, having returned from our alms round, were seated together assembled in the Kareri circular pavilion, a discussion connected with past lives arose - 'Such was a past life, such was a past life.' This, venerable sir, was our discussion that was interrupted. Then the Blessed One arrived."

3. "Would you wish, monks, to hear a talk on the Teaching connected with past lives?" "This is the time, Blessed One; this is the time, Fortunate One; that the Blessed One would give a talk on the Teaching connected with past lives, having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

4. "Monks, it was ninety-one cosmic cycles ago that the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, arose in the world. Monks, it was thirty-one cosmic cycles ago that the Blessed One Sikhī, the Worthy One, the Fully Enlightened One, arose in the world. In that very same thirty-first cosmic cycle, monks, the Blessed One Vessabhū, the Worthy One, the Fully Enlightened One, arose in the world. In this very same fortunate cosmic cycle, monks, the Blessed One Kakusandha, the Worthy One, the Fully Enlightened One, arose in the world. In this very same fortunate cosmic cycle, monks, the Blessed One Koṇāgamana, the Worthy One, the Fully Enlightened One, arose in the world. In this very same fortunate cosmic cycle, monks, the Blessed One Kassapa, the Worthy One, the Fully Enlightened One, arose in the world. In this very same fortunate cosmic cycle, monks, I have now arisen in the world as a Worthy One, a Fully Enlightened One.

5. "Monks, the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth, arose in a family of the warrior caste. Monks, the Blessed One Sikhī, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth, arose in a family of the warrior caste. Monks, the Blessed One Vessabhū, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth, arose in a family of the warrior caste. Monks, the Blessed One Kakusandha, the Worthy One, the Fully Enlightened One, was a brahmin by birth, arose in a brahmin family. Monks, the Blessed One Koṇāgamana, the Worthy One, the Fully Enlightened One, was a brahmin by birth, arose in a brahmin family. Monks, the Blessed One Kassapa, the Worthy One, the Fully Enlightened One, was a brahmin by birth, arose in a brahmin family. Monks, I at present, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth, arisen in a family of the warrior caste.

6. "Monks, the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, was of the Koṇḍañña clan. Monks, the Blessed One Sikhī, the Worthy One, the Fully Enlightened One, was of the Koṇḍañña clan. Monks, the Blessed One Vessabhū, the Worthy One, the Fully Enlightened One, was of the Koṇḍañña clan. Monks, the Blessed One Kakusandha, the Worthy One, the Fully Enlightened One, was of the Kassapa clan. Monks, the Blessed One Koṇāgamana, the Worthy One, the Fully Enlightened One, was of the Kassapa clan. Monks, the Blessed One Kassapa, the Worthy One, the Fully Enlightened One, was of the Kassapa clan. Monks, I at present, the Worthy One, the Fully Enlightened One, was of the Gotama clan.

7. "Monks, the life-span of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, was eighty thousand years. Monks, the life-span of the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One, was seventy thousand years. Monks, the life-span of the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One, was sixty thousand years. Monks, the life-span of the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, was forty thousand years. Monks, the life-span of the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, was thirty thousand years. Monks, the life-span of the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, was twenty thousand years. Monks, at present my life-span is short, limited, and brief; one who lives long lives a hundred years or a little more.

8. "Monks, the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, fully awakened at the root of a trumpet-flower tree. Monks, the Blessed One Sikhī, the Worthy One, the Fully Enlightened One, fully awakened at the root of a white lotus tree. Monks, the Blessed One Vessabhū, the Worthy One, the Fully Enlightened One, fully awakened at the root of a sal tree. Monks, the Blessed One Kakusandha, the Worthy One, the Fully Enlightened One, fully awakened at the root of an acacia tree. Monks, the Blessed One Koṇāgamana, the Worthy One, the Fully Enlightened One, fully awakened at the root of a fig tree. Monks, the Blessed One Kassapa, the Worthy One, the Fully Enlightened One, fully awakened at the root of a banyan tree. Monks, I at present, the Worthy One, the Fully Enlightened One, fully awakened at the root of a holy fig tree.

9. "Monks, the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Khaṇḍa and Tissa, the foremost, the best pair. Monks, the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Abhibhū and Sambhava, the foremost, the best pair. Monks, the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Soṇa and Uttara, the foremost, the best pair. Monks, the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Vidhura and Sañjīva, the foremost, the best pair. Monks, the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Bhiyyosa and Uttara, the foremost, the best pair. Monks, the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Tissa and Bhāradvāja, the foremost, the best pair. Monks, at present I have a pair of disciples named Sāriputta and Moggallāna, the foremost, the best pair.

10. "Monks, the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had three assemblages of disciples. One assemblage of disciples was of six million eight hundred thousand monks, one assemblage of disciples was of one hundred thousand monks, one assemblage of disciples was of eighty thousand monks. Monks, these three assemblages of disciples of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, were all of those who had eliminated the mental corruptions.

"Monks, the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One, had three assemblages of disciples. One assemblage of disciples was of one hundred thousand monks, one assemblage of disciples was of eighty thousand monks, one assemblage of disciples was of seventy thousand monks. Monks, these three assemblages of disciples of the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One, were all of those who had eliminated the mental corruptions.

"Monks, the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One, had three assemblages of disciples. One assemblage of disciples was of eighty thousand monks, one assemblage of disciples was of seventy thousand monks, one assemblage of disciples was of sixty thousand monks. Monks, these three assemblages of disciples of the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One, were all of those who had eliminated the mental corruptions.

"Monks, the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, had one assemblage of disciples of forty thousand monks. Monks, this one assemblage of disciples of the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, was all of those who had eliminated the mental corruptions.

"Monks, the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, had one assemblage of disciples of thirty thousand monks. Monks, this one assemblage of disciples of the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, was all of those who had eliminated the mental corruptions.

"Monks, the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, had one assemblage of disciples of twenty thousand monks. Monks, this one assemblage of disciples of the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, was all of those who had eliminated the mental corruptions.

"Monks, at present I had one assemblage of disciples of one thousand two hundred and fifty monks. Monks, this one assemblage of disciples of mine was all of those who had eliminated the mental corruptions.

11. "Monks, the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had a monk named Asoka as his attendant, his chief attendant. Monks, the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One, had a monk named Khemaṅkara as his attendant, his chief attendant. Monks, the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One, had a monk named Upasanta as his attendant, his chief attendant. Monks, the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, had a monk named Buddhija as his attendant, his chief attendant. Monks, the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, had a monk named Sotthija as his attendant, his chief attendant. Monks, the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, had a monk named Sabbamitta as his attendant, his chief attendant. Monks, at present I have a monk named Ānanda as my attendant, my chief attendant.

12. "Monks, the father of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, was a king named Bandhumā. A queen named Bandhumatī was his mother who gave him birth. The royal city of King Bandhumā was a city named Bandhumatī.

"Monks, the father of the Blessed One Sikhī, the Worthy One, the Perfectly Enlightened One, was a king named Aruṇa. A queen named Pabhāvatī was his mother who gave him birth. The royal city of King Aruṇa was a city named Aruṇavatī.

"Monks, the father of the Blessed One Vessabhū, the Worthy One, the Perfectly Enlightened One, was a king named Suppatita. A queen named Vassavatī was his mother who gave him birth. The royal city of King Suppatita was a city named Anoma.

"Monks, the father of the Blessed One Kakusandha, the Worthy One, the Perfectly Enlightened One, was a brahmin named Aggidatta. A brahmin woman named Visākhā was his mother who gave him birth. Now at that time, monks, there was a king named Khema. The royal city of King Khema was a city named Khemavatī.

"Monks, the father of the Blessed One Koṇāgamana, the Worthy One, the Perfectly Enlightened One, was a brahmin named Yaññadatta. A brahmin woman named Uttarā was his mother who gave him birth. Now at that time, monks, there was a king named Sobha. The royal city of King Sobha was a city named Sobhavatī.

"Monks, the father of the Blessed One Kassapa, the Worthy One, the Perfectly Enlightened One, was a brahmin named Brahmadatta. A brahmin woman named Dhanavatī was his mother who gave him birth. Now at that time, monks, there was a king named Kikī. The royal city of King Kikī was a city named Bārāṇasī.

"Monks, at present my father was a king named Suddhodana. A queen named Māyā was my mother who gave me birth. The royal city was a city named Kapilavatthu." This the Blessed One said, and having said this, the Fortunate One rose from his seat and entered the dwelling.

13. Then, not long after the Blessed One had departed, this discussion arose among those monks: "It is wonderful, friends, it is marvellous, friends, the great supernormal power and great majesty of the Tathāgata. For the Tathāgata will recollect the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he will recollect their birth, he will recollect their name, he will recollect their clan, he will recollect their life-span, he will recollect their pair of disciples, he will recollect their assemblage of disciples - 'Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones.'"

"Now what, friends, has the Tathāgata alone thoroughly penetrated this element of phenomena, through the thorough penetration of which element of phenomena the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones' - or did deities report this matter to the Tathāgata, by which the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones.'" And this discussion among those monks was not finished.

14. Then the Blessed One, in the evening, having emerged from seclusion, went to the Kareri circular pavilion; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Monks, what discussion were you having as you sat together here? And what was the conversation that was interrupted?"

When this was said, those monks said to the Blessed One: "Here, venerable sir, not long after the Blessed One had departed, this discussion arose: 'It is wonderful, friends, it is marvellous, friends, the great supernormal power and great majesty of the Tathāgata. For the Tathāgata will recollect the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he will recollect their birth, he will recollect their name, he will recollect their clan, he will recollect their life-span, he will recollect their pair of disciples, he will recollect their assemblage of disciples - "Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones." Now what, friends, has the Tathāgata alone thoroughly penetrated this element of phenomena, through the thorough penetration of which element of phenomena the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - "Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones." Or did deities report this matter to the Tathāgata, by which the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones'? This, venerable sir, was our discussion that was interrupted when the Blessed One arrived."

15. "Monks, this element of phenomena has been thoroughly penetrated by the Tathāgata alone, through the thorough penetration of which element of phenomena the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones.' Deities also reported this matter to the Tathāgata, by which the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth, of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones.'

"Would you wish, monks, to hear even more of a talk on the Teaching connected with past lives?" "This is the time, Blessed One; this is the time, Fortunate One; that the Blessed One would give even more of a talk on the Teaching connected with past lives, having heard from the Blessed One, the monks will remember it." "If so, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

16. "Monks, it was ninety-one cosmic cycles ago that the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, arose in the world. Monks, the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth, arose in a family of the warrior caste. Monks, the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, was of the Koṇḍañña clan. Monks, the life-span of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, was eighty thousand years. Monks, the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, fully awakened at the root of a trumpet-flower tree. Monks, the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Khaṇḍa and Tissa, the foremost, the best pair. Monks, the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had three assemblages of disciples. One assemblage of disciples was of six million eight hundred thousand monks, one assemblage of disciples was of one hundred thousand monks, one assemblage of disciples was of eighty thousand monks. Monks, these three assemblages of disciples of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, were all of those who had eliminated the mental corruptions. Monks, the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had a monk named Asoka as his attendant, his chief attendant. Monks, the father of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, was a king named Bandhumā. A queen named Bandhumatī was his mother who gave him birth. The royal city of King Bandhumā was a city named Bandhumatī.

The Nature of a Bodhisatta

17. "Then, monks, the Bodhisatta Vipassī, having passed away from the Tusita realm, mindful and fully aware, descended into his mother's womb. This is the natural order here.

18. "This is the natural order, monks, that when a Bodhisatta, having passed away from the Tusita realm, descends into his mother's womb, then 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, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' And this ten-thousand world-system trembles, quakes, and shakes violently. And an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods. This is the natural order here.

19. "This is the natural order, monks, that when a Bodhisatta has descended into his mother's womb, four young gods approach for protection in the four directions - 'Let no human being or non-human being or anyone vex the Bodhisatta or the Bodhisatta's mother.' This is the natural order here.

20. "This is the natural order, monks, that when a Bodhisatta has descended into his mother's womb, the Bodhisatta's mother is by nature moral, abstaining from killing living beings, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from lying, abstaining from spirits, liquor and intoxicants that cause negligence. This is the natural order here.

21. "This is the natural order, monks, that when a Bodhisatta has descended into his mother's womb, no mental state connected with sensual pleasures arises in the Bodhisatta's mother towards men, and the Bodhisatta's mother is not to be transgressed by any man with a lustful mind. This is the natural order here.

22. "This is the natural order, monks, that when a Bodhisatta has descended into his mother's womb, the Bodhisatta's mother becomes an obtainer of the five types of sensual pleasure. She, endowed and furnished with the five types of sensual pleasure, indulges herself. This is the natural order here.

23. "This is the natural order, monks, that when a Bodhisatta has descended into his mother's womb, no illness whatsoever arises in the Bodhisatta's mother. The Bodhisatta's mother is happy, with unwearied body, and the Bodhisatta's mother sees the Bodhisatta within her womb, complete with all limbs and faculties. Just as, monks, a lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect. Through it there might be strung a thread, blue or yellow or red or white or pale yellow. A man with eyes, having placed it in his hand, might review it: 'This lapis lazuli gem is beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect. Through it there is strung a thread, blue or yellow or red or white or pale yellow.' Just so, monks, when a Bodhisatta has descended into his mother's womb, no illness whatsoever arises in the Bodhisatta's mother, the Bodhisatta's mother is happy, with unwearied body, and the Bodhisatta's mother sees the Bodhisatta within her womb, complete with all limbs and faculties. This is the natural order here.

24. "This is the natural order, monks, that when a Bodhisatta is seven days old, the Bodhisatta's mother dies and is reborn in the Tusita realm. This is the natural order here.

25. "This is the natural order, monks, that while other women give birth after carrying the embryo in the womb for nine or ten months, the Bodhisatta's mother does not give birth to the Bodhisatta in that way. The Bodhisatta's mother gives birth to the Bodhisatta only after carrying him in the womb for exactly ten months. This is the natural order here.

26. "This is the natural order, monks, that while other women give birth either sitting or lying down, the Bodhisatta's mother does not give birth to the Bodhisatta in that way. The Bodhisatta's mother gives birth to the Bodhisatta only while standing. This is the natural order here.

27. "This is the natural order, monks, that when a Bodhisatta emerges from his mother's womb, the gods receive him first, afterwards human beings. This is the natural order here.

28. "This is the natural order, monks, that when a Bodhisatta emerges from his mother's womb, even before the Bodhisatta touches the ground, four young gods receive him and place him before his mother - 'Be delighted, queen; an influential son has been born to you.' This is the natural order here.

29. "This is the natural order, monks, that when a Bodhisatta emerges from his mother's womb, he emerges clean, unsmeared by water, unsmeared by phlegm, unsmeared by blood, unsmeared by any impurity, pure and clean. Just as, monks, a jewel gem placed on Kāsi cloth neither smears the Kāsi cloth, nor does the Kāsi cloth smear the jewel gem. What is the reason for this? Because of the purity of both. Just so, monks, when a Bodhisatta emerges from his mother's womb, he emerges clean, unsmeared by water, unsmeared by phlegm, unsmeared by blood, unsmeared by any impurity, pure and clean. This is the natural order here.

30. "This is the natural order, monks, that when a Bodhisatta emerges from his mother's womb, two streams of water appear from the sky - one of cool water, one of warm water, with which they perform the water-function for the Bodhisatta and for his mother. This is the natural order here.

31. "This is the natural order, monks, that a Bodhisatta just born, having stood firmly on even feet, facing north, walks with seven strides while a white umbrella is held over him, and surveys all directions, and speaks a bold speech: 'I am the foremost in the world, I am the eldest in the world, I am the best in the world, this is my last birth, there is now no more rebirth.' This is the natural order here.

32. "This is the natural order, monks, that when a Bodhisatta emerges from his mother's womb, then 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, an immeasurable, eminent light appears, surpassing even the divine power of the gods. Even in those world-interstices, miserable, uncovered, dark, of blinding darkness, where these moon and sun, so powerful, so mighty, do not reach with their radiance, there too an immeasurable, eminent light appears, surpassing even the divine power of the gods. And those beings who have been reborn there, they too perceive one another by that light - 'So there are indeed other beings reborn here, friend.' And this ten-thousand world-system trembles, quakes, and shakes violently, and an immeasurable, eminent light appears in the world, surpassing even the divine power of the gods. This is the natural order here.

The Thirty-Two Characteristics of a Great Man

33. "Now when the boy Vipassī was born, monks, they announced to King Bandhumā: 'A son has been born to you, Sire; may Your Majesty see him.' King Bandhumā saw the boy Vipassī, monks, and having seen him, he had the sign-reading brahmins summoned and said this: 'Let the venerable sign-reading brahmins see the boy.' The sign-reading brahmins saw the boy Vipassī, monks, and having seen him, they said this to King Bandhumā: 'Be delighted, Sire, an influential son has been born to you. It is a gain for you, great king, it is well gained for you, great king, that such a son has been born in your family. For this boy, Sire, is endowed with the thirty-two characteristics of a great man, possessed of which a great man has only two destinations, no other. If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who has established the security of his realm, possessed of the seven treasures. He has these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. But if he goes forth from home into homelessness, he becomes a Worthy One, a Fully Enlightened One, one who removes the veil in the world.

34. 'With which of these, Sire, is this boy endowed with the thirty-two characteristics of a great man, possessed of which a great man has only two destinations, no other. If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who has established the security of his realm, possessed of the seven treasures. He has these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. But if he goes forth from home into homelessness, he becomes a Worthy One, a Fully Enlightened One, one who removes the veil in the world.

35. 'For this boy, Sire, has firmly established feet. Since this boy, Sire, has firmly established feet. This is a characteristic of a great man for this great man.

'On the soles of this boy's feet, Sire, wheels have arisen with a thousand spokes, with rims, with hubs, complete in every aspect. Since on the soles of this boy's feet, Sire, wheels have arisen with a thousand spokes, with rims, with hubs, complete in every aspect, this is a characteristic of a great man for this great man.

'For this boy, Sire, has projecting heels... etc.

'For this boy, Sire, has long fingers...

'For this boy, Sire, has soft and tender hands and feet...

'For this boy, Sire, has webbed hands and feet...

'For this boy, Sire, has high-raised ankles...

'For this boy, Sire, has legs like an antelope...

'For this boy, Sire, while standing and without bending down, touches and strokes his knees with both palms...

'For this boy, Sire, has his male organ enclosed in a sheath...

'For this boy, Sire, is golden-coloured, with skin resembling gold...

'For this boy, Sire, has subtle skin; because of the subtleness of his skin, dust and dirt do not adhere to his body...

'For this boy, Sire, has single hairs; single hairs have arisen in each pore...

'For this boy, Sire, has hairs with upward-pointing tips; hairs have arisen with upward-pointing tips, blue, the colour of collyrium, curling in ringlets, turning to the right...

'For this boy, Sire, has a divinely straight body...

'For this boy, Sire, has seven convex surfaces...

'For this boy, Sire, has a body like the front half of a lion...

'For this boy, Sire, has a filled-in space between the shoulders...

'For this boy, Sire, has proportions like a banyan tree; as much as his body, so much is his arm-span, as much as his arm-span, so much is his body...

'For this boy, Sire, has an evenly rounded neck...

'For this boy, Sire, has supreme taste-buds...

'For this boy, Sire, has a jaw like a lion...

'For this boy, Sire, has forty teeth...

'For this boy, Sire, has even teeth...

'For this boy, Sire, has teeth without gaps...

'For this boy, Sire, has very white canine teeth...

'For this boy, Sire, has a large tongue...

'For this boy, Sire, has a voice like Brahmā, speaking like a cuckoo...

'For this boy, Sire, has deep blue eyes...

'For this boy, Sire, has eyelashes like a cow...

This boy, Sire, has a tuft of hair arisen between the eyebrows, white, resembling soft cotton. Since this boy, Sire, has a tuft of hair arisen between the eyebrows, white, resembling soft cotton, this is a characteristic of a great man for this great man.

'For this boy, Sire, has a head like a turban. Since this boy, Sire, has a head like a turban, this is a characteristic of a great man for this great man.

36. 'This boy, Sire, is endowed with the thirty-two characteristics of a great man, possessed of which a great man has only two destinations, no other. If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who has established the security of his realm, possessed of the seven treasures. He has these seven treasures. That is: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. But if he goes forth from home into homelessness, he becomes a Worthy One, a Fully Enlightened One, one who removes the veil in the world.'

The Name of Vipassī

37. Then, monks, King Bandhumā, having had the sign-reading brahmins clothed in new garments, satisfied them with all desirable things. Then, monks, King Bandhumā appointed nurses for the boy Vipassī. Some gave him milk to drink, some bathed him, some held him, some carried him on their hip. And for the boy Vipassī who was born, monks, a white parasol was held both by day and by night - "Let not cold or heat or grass or dust or dew afflict him." And the boy Vipassī who was born, monks, was dear and agreeable to many people. Just as, monks, a blue lotus or a red lotus or a white lotus is dear and agreeable to many people; just so, monks, the boy Vipassī was dear and agreeable to many people. He was carried from lap to lap.

38. "And the boy Vipassī who was born, monks, was sweet voiced and pleasant voiced and honey voiced and affectionate voiced. Just as, monks, in the Himalaya mountains there is a species of bird called the Indian cuckoo that is sweet voiced and pleasant voiced and honey voiced and affectionate voiced; just so, monks, the boy Vipassī was sweet voiced and pleasant voiced and honey voiced and affectionate voiced.

39. "And for the boy Vipassī who was born, monks, the divine eye born of the result of action became manifest, by which he saw all around for a yojana both by day and by night.

40. "And the boy Vipassī who was born, monks, looks without blinking just as the gods of the Thirty-three. 'The boy looks without blinking,' thus, monks, for the boy Vipassī the designation 'Vipassī, Vipassī' arose.

41. "Then, monks, King Bandhumā, seated in the judgement hall, having caused the boy Vipassī to sit on his lap, instructs him in matters. There, monks, the boy Vipassī, seated on his father's lap, having investigated and investigated, decides matters by the true method. 'Having investigated and investigated, the boy decides matters by the true method,' thus, monks, for the boy Vipassī, even more so the designation 'Vipassī, Vipassī' arose.

42. "Then, monks, King Bandhumā had three mansions built for the boy Vipassī, one for the rainy season, one for the winter, and one for the summer; he provided the five types of sensual pleasure. There, monks, the boy Vipassī, being entertained in the rainy season mansion for four months with musical instruments played only by women, did not descend to the lower part of the mansion."

First recitation section.

The Aged Man

43. "Then, monks, after the elapse of many years, many hundreds of years, many thousands of years, the boy Vipassī addressed his charioteer – 'Harness, my dear charioteer, the finest vehicles; let us go to the pleasure ground to see the beautiful grounds.' 'Yes, Sire,' the charioteer replied to the boy Vipassī, and having harnessed the finest vehicles, he announced to the boy Vipassī – 'The finest vehicles have been harnessed for you, Sire; now do as you think fit.' Then, monks, the boy Vipassī, having ascended the finest vehicle, departed for the pleasure ground with the finest vehicles.

44. "Monks, the boy Vipassī, while being driven out to the pleasure ground, saw a man who was old, bent like a roof beam, broken, leaning on a stick, trembling as he walked, afflicted, past his youth. Having seen this, he addressed his charioteer - 'But, my dear charioteer, what has happened to this man? His hair is not like that of others, his body is not like that of others.' 'This, Sire, is what is called old.' 'But what, my dear charioteer, is meant by old?' 'This, Sire, is what is called old. He will not live long now.' 'But, my dear charioteer, am I too subject to ageing, not gone beyond ageing?' 'You, Sire, and we too, are all subject to ageing, not gone beyond ageing.' 'If so, my dear charioteer, enough of the pleasure ground for today. Drive back to the inner palace from here.' 'Yes, Sire,' monks, the charioteer replied to the boy Vipassī, and drove back to the inner palace from there. There, monks, the boy Vipassī, having gone to the inner palace, sat afflicted, unhappy, brooding - 'Shame indeed on this thing called birth, since ageing will be discerned in one who is born!'

45. "Then, monks, King Bandhumā, having had the charioteer summoned, said this – 'Did, my dear charioteer, the boy enjoy himself at the pleasure ground? Was, my dear charioteer, the boy delighted at the pleasure ground?' 'No indeed, Sire, the boy did not enjoy himself at the pleasure ground; no indeed, Sire, the boy was not delighted at the pleasure ground.' 'But what, my dear charioteer, did the boy see while being driven out to the pleasure ground?' 'The boy, Sire, while being driven out to the pleasure ground, saw a man who was old, bent like a roof beam, broken, leaning on a stick, trembling as he walked, afflicted, past his youth. Having seen him, he said this to me – "But, my dear charioteer, what has happened to this man? His hair is not like that of others, his body is not like that of others." "This, Sire, is what is called old." "But what, my dear charioteer, is meant by old?" "This, Sire, is what is called old; he will not live long now." "But, my dear charioteer, am I too subject to ageing, not gone beyond ageing?" "You, Sire, and we too, are all subject to ageing, not gone beyond ageing."

"If so, my dear charioteer, enough of the pleasure ground for today. Drive back to the inner palace from here." "Yes, Sire," I replied to the boy Vipassī, and drove back to the inner palace from there. That boy, Sire, having gone to the inner palace, sat afflicted, unhappy, brooding – "Shame indeed on this thing called birth, since ageing will be discerned in one who is born!"'

The Sick Man

46. "Then, monks, this occurred to King Bandhumā:

'May the boy Vipassī not fail to exercise kingship, may the boy Vipassī not go forth from home into homelessness, may the words of the sign-reading brahmins not be true.' Then, monks, King Bandhumā provided the five types of sensual pleasure for the boy Vipassī even more abundantly: 'So that the boy Vipassī would exercise kingship, so that the boy Vipassī would not go forth from home into homelessness, so that the words of the sign-reading brahmins would be wrong.'

"There, monks, the boy Vipassī, endowed and furnished with the five types of sensual pleasure, indulged himself. Then, monks, after the elapse of many years for the boy Vipassī... etc.

47. "Monks, the boy Vipassī, while being driven out to the pleasure ground, saw a man who was sick, suffering, severely ill, fallen into his own urine and excrement, lying down, being lifted up by some, being laid down by others. Having seen this, he addressed his charioteer - 'But, my dear charioteer, what has happened to this man? His eyes are not like those of others, his voice is not like that of others.' 'This, Sire, is what is called diseased.' 'But what, my dear charioteer, is meant by diseased?' 'This, Sire, is what is called diseased; perhaps he might recover from that illness.' 'But, my dear charioteer, am I too subject to disease, not gone beyond disease?' 'You, Sire, and we too, are all subject to disease, not gone beyond disease.' 'If so, my dear charioteer, enough of the pleasure ground for today. Drive back to the inner palace from here.' 'Yes, Sire,' monks, the charioteer replied to the boy Vipassī, and drove back to the inner palace from there. There, monks, the boy Vipassī, having gone to the inner palace, sat afflicted, unhappy, brooding - 'Shame indeed on this thing called birth, since ageing will be discerned in one who is born, disease will be discerned!'

48. "Then, monks, King Bandhumā, having had the charioteer summoned, said this – 'Did, my dear charioteer, the boy enjoy himself at the pleasure ground? Was, my dear charioteer, the boy delighted at the pleasure ground?' 'No indeed, Sire, the boy did not enjoy himself at the pleasure ground; no indeed, Sire, the boy was not delighted at the pleasure ground.' 'But what, my dear charioteer, did the boy see while being driven out to the pleasure ground?' 'The boy, Sire, while being driven out to the pleasure ground, saw a man who was sick, suffering, severely ill, fallen into his own urine and excrement, lying down, being lifted up by some, being laid down by others. Having seen him, he said this to me – "But, my dear charioteer, what has happened to this man? His eyes are not like those of others, his voice is not like that of others." "This, Sire, is what is called diseased." "But what, my dear charioteer, is meant by diseased?" "This, Sire, is what is called diseased; perhaps he might recover from that illness." "But, my dear charioteer, am I too subject to disease, not gone beyond disease?" "You, Sire, and we too, are all subject to disease, not gone beyond disease." "If so, my dear charioteer, enough of the pleasure ground for today. Drive back to the inner palace from here." "Yes, Sire," I replied to the boy Vipassī, and drove back to the inner palace from there. That boy, Sire, having gone to the inner palace, sat afflicted, unhappy, brooding – "Shame indeed on this thing called birth, since ageing will be discerned in one who is born, disease will be discerned!"'

The Deceased Man

49. "Then, monks, this occurred to King Bandhumā: 'May the boy Vipassī not fail to exercise kingship, may the boy Vipassī not go forth from home into homelessness, may the words of the sign-reading brahmins not be true.' Then, monks, King Bandhumā provided the five types of sensual pleasure for the boy Vipassī even more abundantly: 'So that the boy Vipassī would exercise kingship, so that the boy Vipassī would not go forth from home into homelessness, so that the words of the sign-reading brahmins would be wrong.'

"There, monks, the boy Vipassī, endowed and furnished with the five types of sensual pleasure, indulged himself. Then, monks, after the elapse of many years for the boy Vipassī... etc.

50. "Monks, the boy Vipassī, while being driven out to the pleasure ground, saw a great multitude of people gathered together, and a palanquin of cloths of various colours being made. Having seen this, he addressed his charioteer - 'Why, my dear charioteer, is this great multitude of people gathered together, and a palanquin of cloths of various colours being made?' 'This, Sire, is what is called one who has died.' 'If so, my dear charioteer, drive the chariot to where that deceased one is.' 'Yes, Sire,' monks, the charioteer replied to the boy Vipassī, and drove the chariot to where that deceased one was. Monks, the boy Vipassī saw the departed one who had died, and having seen this, he addressed his charioteer - 'But what, my dear charioteer, is this one called who has died?' 'This, Sire, is what is called one who has died. Now neither mother nor father nor other relatives and blood-relations will see him, and he too will not see mother or father or other relatives and blood-relations.' 'But, my dear charioteer, am I too subject to death, not gone beyond death; will the king or the queen or other relatives and blood-relations not see me; will I too not see the king or the queen or other relatives and blood-relations?' 'You, Sire, and we too, are all subject to death, not gone beyond death; the king or the queen or other relatives and blood-relations will not see you; you too will not see the king or the queen or other relatives and blood-relations.' 'If so, my dear charioteer, enough of the pleasure ground for today. Drive back to the inner palace from here.' 'Yes, Sire,' monks, the charioteer replied to the boy Vipassī, and drove back to the inner palace from there. There, monks, the boy Vipassī, having gone to the inner palace, sat afflicted, unhappy, brooding - 'Shame indeed on this thing called birth, since ageing will be discerned in one who is born, disease will be discerned, death will be discerned!'

51. "Then, monks, King Bandhumā, having had the charioteer summoned, said this – 'Did, my dear charioteer, the boy enjoy himself at the pleasure ground? Was, my dear charioteer, the boy delighted at the pleasure ground?' 'No indeed, Sire, the boy did not enjoy himself at the pleasure ground; no indeed, Sire, the boy was not delighted at the pleasure ground.' 'But what, my dear charioteer, did the boy see while being driven out to the pleasure ground?' 'The boy, Sire, while being driven out to the pleasure ground, saw a great multitude of people gathered together, and a palanquin of cloths of various colours being made. Having seen him, he said this to me – "Why, my dear charioteer, is this great multitude of people gathered together, and a palanquin of cloths of various colours being made?" "This, Sire, is what is called one who has died." "If so, my dear charioteer, drive the chariot to where that deceased one is." "Yes, Sire," I replied to the boy Vipassī, and drove the chariot to where that deceased one was. The boy, Sire, saw the departed one who had died, and having seen this, he said this to me – "But what, my dear charioteer, is this one called who has died?" "This, Sire, is what is called one who has died. Now neither mother nor father nor other relatives and blood-relations will see him, and he too will not see mother or father or other relatives and blood-relations." "But, my dear charioteer, am I too subject to death, not gone beyond death; will the king or the queen or other relatives and blood-relations not see me; will I too not see the king or the queen or other relatives and blood-relations?" "You, Sire, and we too, are all subject to death, not gone beyond death; the king or the queen or other relatives and blood-relations will not see you; you too will not see the king or the queen or other relatives and blood-relations." "If so, my dear charioteer, enough of the pleasure ground for today. Drive back to the inner palace from here." "Yes, Sire," I replied to the boy Vipassī, and drove back to the inner palace from there. That boy, Sire, having gone to the inner palace, sat afflicted, unhappy, brooding – "Shame indeed on this thing called birth, since ageing will be discerned in one who is born, disease will be discerned, death will be discerned!"'

The One Gone Forth

52. "Then, monks, this occurred to King Bandhumā: 'May the boy Vipassī not fail to exercise kingship, may the boy Vipassī not go forth from home into homelessness, may the words of the sign-reading brahmins not be true.' Then, monks, King Bandhumā provided the five types of sensual pleasure for the boy Vipassī even more abundantly: 'So that the boy Vipassī would exercise kingship, so that the boy Vipassī would not go forth from home into homelessness, so that the words of the sign-reading brahmins would be wrong.'

"There, monks, the boy Vipassī, endowed and furnished with the five types of sensual pleasure, indulged himself. Then, monks, after the elapse of many years, many hundreds of years, many thousands of years, the boy Vipassī addressed his charioteer: 'Harness, my dear charioteer, the finest vehicles; let us go to the pleasure ground to see the beautiful grounds.' 'Yes, Sire,' the charioteer replied to the boy Vipassī, and having harnessed the finest vehicles, he announced to the boy Vipassī – 'The finest vehicles have been harnessed for you, Sire; now do as you think fit.' Then, monks, the boy Vipassī, having ascended the finest vehicle, departed for the pleasure ground with the finest vehicles.

53. "Monks, the boy Vipassī, while being driven out to the pleasure ground, saw a man who was shaven, gone forth, wearing an ochre robe. Having seen this, he addressed his charioteer - 'But, my dear charioteer, what has happened to this man? His head is not like that of others, his clothes are not like those of others.' 'This, Sire, is what is called one who has gone forth.' 'But what, my dear charioteer, is meant by one who has gone forth?' 'This, Sire, is what is called one who has gone forth: good is the observance of righteousness, good is living in spiritual calm, good is the doing of wholesome deeds, good is the doing of meritorious deeds, good is non-violence, good is compassion for living beings.' 'Good indeed, my dear charioteer, is one who has gone forth: good is the observance of righteousness, good is living in spiritual calm, good is the doing of wholesome deeds, good is the doing of meritorious deeds, good is non-violence, good is compassion for living beings. If so, my dear charioteer, drive the chariot to where that one who has gone forth is.' 'Yes, Sire,' monks, the charioteer replied to the boy Vipassī, and drove the chariot to where that one who has gone forth was. Then, monks, the boy Vipassī said this to that one who had gone forth - 'But you, my dear, what has happened to you? Your head is not like that of others, your clothes are not like those of others.' 'I, Sire, am what is called one who has gone forth.' 'But what, my dear, is meant by one who has gone forth?' 'I, Sire, am what is called one who has gone forth: good is the observance of righteousness, good is living in spiritual calm, good is the doing of wholesome deeds, good is the doing of meritorious deeds, good is non-violence, good is compassion for living beings.' 'Good indeed, my dear, are you as one who has gone forth: good is the observance of righteousness, good is living in spiritual calm, good is the doing of wholesome deeds, good is the doing of meritorious deeds, good is non-violence, good is compassion for living beings.'

The Bodhisatta's Going Forth

54. "Then, monks, the boy Vipassī addressed his charioteer – 'If so, my dear charioteer, taking the chariot, drive back to the inner palace from here. But I shall right here, having shaved off my hair and beard, having put on ochre robes, go forth from home into homelessness.' 'Yes, Sire,' monks, the charioteer replied to the boy Vipassī, and taking the chariot, drove back to the inner palace from there. But the boy Vipassī, right there, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness.

The Great Multitude's Following Forth

55. "Monks, a great multitude of people in the royal city of Bandhumatī, eighty-four thousand beings, heard: 'It seems that the boy Vipassī, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness.' Having heard, this occurred to them: 'Surely that Teaching and discipline is not inferior, surely that going forth is not inferior, where the boy Vipassī, having shaved off his hair and beard, having put on ochre robes, has gone forth from home into homelessness. If even the boy Vipassī will go forth from home into homelessness, having shaved off his hair and beard, having put on ochre robes, far less then we.'

"Then, monks, that great multitude of people, eighty-four thousand beings, having shaved off their hair and beards, having put on ochre robes, went forth following the Bodhisatta Vipassī who had gone forth from home into homelessness. Surrounded by that assembly, monks, the Bodhisatta Vipassī wandered on a journey through villages, market towns, country districts, and royal cities.

56. "Then, monks, when the Bodhisatta Vipassī had gone to a private place and was in seclusion, this reflection arose in his mind: 'It is not proper for me that I dwell crowded; what if I were to dwell alone, withdrawn from the group.' Then, monks, at a later time the Bodhisatta Vipassī dwelt alone, withdrawn from the group; those eighty-four thousand who had gone forth went one way, the Bodhisatta Vipassī went another way.

The Bodhisatta's Adherence

57. "Then, monks, when the Bodhisatta Vipassī had taken up residence, had gone to a private place and was in seclusion, this reflection arose in his mind: 'Alas, this world has fallen into difficulty - it is born and ages and dies and passes away and is reborn, and yet it does not understand the escape from this suffering of ageing and death. When indeed will the escape from this suffering of ageing and death become known?'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does ageing and death exist? What is the condition for ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When birth exists, ageing and death exists; birth is the condition for ageing and death.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does birth exist? What is the condition for birth?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When existence exists, birth exists; existence is the condition for birth.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does existence exist? What is the condition for existence?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When clinging exists, existence exists; clinging is the condition for existence.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does clinging exist? What is the condition for clinging?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When craving exists, clinging exists; craving is the condition for clinging.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does craving exist? What is the condition for craving?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When feeling exists, craving exists; feeling is the condition for craving.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does feeling exist? What is the condition for feeling?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When contact exists, feeling exists; contact is the condition for feeling.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does contact exist? What is the condition for contact?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When the six sense bases exist, contact exists; the six sense bases are the condition for contact.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists do the six sense bases exist? What is the condition for the six sense bases?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When mentality-materiality exists, the six sense bases exist; mentality-materiality is the condition for the six sense bases.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does mentality-materiality exist? What is the condition for mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When consciousness exists, mentality-materiality exists; consciousness is the condition for mentality-materiality.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what exists does consciousness exist? What is the condition for consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When mentality-materiality exists, consciousness exists; mentality-materiality is the condition for consciousness.'

58. "Then, monks, this occurred to the Bodhisatta Vipassī: 'This consciousness turns back from mentality-materiality, it does not go further. To this extent one may be born or age or die or pass away or be reborn, that is to say: with mentality-materiality as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.'

59. "'Origin, origin' - thus, monks, for the Bodhisatta Vipassī, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.

60. "Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does ageing and death not exist? From the cessation of what comes the cessation of ageing and death?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When birth is absent, ageing and death does not exist; from the cessation of birth comes the cessation of ageing and death.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does birth not exist? From the cessation of what comes the cessation of birth?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When existence is absent, birth does not exist; from the cessation of existence comes the cessation of birth.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does existence not exist? From the cessation of what comes the cessation of existence?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When clinging is absent, existence does not exist; from the cessation of clinging comes the cessation of existence.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does clinging not exist? From the cessation of what comes the cessation of clinging?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When craving is absent, clinging does not exist; from the cessation of craving comes the cessation of clinging.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does craving not exist? From the cessation of what comes the cessation of craving?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When feeling is absent, craving does not exist; from the cessation of feeling comes the cessation of craving.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does feeling not exist? From the cessation of what comes the cessation of feeling?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When contact is absent, feeling does not exist; from the cessation of contact comes the cessation of feeling.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does contact not exist? From the cessation of what comes the cessation of contact?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When the six sense bases are absent, contact does not exist; from the cessation of the six sense bases comes the cessation of contact.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent do the six sense bases not exist? From the cessation of what comes the cessation of the six sense bases?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When mentality-materiality is absent, the six sense bases do not exist; from the cessation of mentality-materiality comes the cessation of the six sense bases.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does mentality-materiality not exist? From the cessation of what comes the cessation of mentality-materiality?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When consciousness is absent, mentality-materiality does not exist; from the cessation of consciousness comes the cessation of mentality-materiality.'

"Then, monks, this occurred to the Bodhisatta Vipassī: 'When what is absent does consciousness not exist? From the cessation of what comes the cessation of consciousness?' Then, monks, through wise attention, there was a full realization by wisdom for the Bodhisatta Vipassī: 'When mentality-materiality is absent, consciousness does not exist; from the cessation of mentality-materiality comes the cessation of consciousness.'

61. "Then, monks, this occurred to the Bodhisatta Vipassī: 'This path to enlightenment has been attained by me, that is to say: from the cessation of mentality-materiality comes the cessation of consciousness; from the cessation of consciousness comes the cessation of mentality-materiality; from the cessation of mentality-materiality comes the cessation of the six sense bases; from the cessation of the six sense bases comes the cessation of contact; from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving; from the cessation of craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering.'

62. "'Cessation, cessation' - thus, monks, for the Bodhisatta Vipassī, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.

63. "Then, monks, at a later time the Bodhisatta Vipassī dwelt observing the rise and fall in the five aggregates of clinging – 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' As he dwelt observing the rise and fall in the five aggregates of clinging, before long his mind was liberated from the mental corruptions by non-clinging."

Second recitation section.

The Discussion of Brahmā's Request

64. "Then, monks, this occurred to the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One: 'What if I were to teach the Teaching.' Then, monks, this occurred to the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One: 'This Teaching attained by me is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For a generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see, that is to say, specific conditionality, dependent origination. This state too is difficult to see, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. And if I were to teach the Teaching, and others would not understand me; that would be weariness for me, that would be harming for me.'

65. "So much so, monks, that these simple verses, never heard before, came to the mind of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One:

"Thus, monks, as the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, reflected, his mind inclined to living at ease, not to teaching the Teaching.

66. "Then, monks, having known with his mind the reflection in the mind of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, this occurred to a certain Great Brahmā: 'Alas, the world is perishing, alas, the world is being destroyed, for the mind of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, inclines to living at ease, not to teaching the Teaching.' Then, monks, that Great Brahmā, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Brahma world, appeared before the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One. Then, monks, that Great Brahmā, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, said this to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One: 'Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching.'

67. "When this was said, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, said this to that Great Brahmā: 'To me too, Brahmā, this occurred - "What if I were to teach the Teaching." This occurred to me, Brahmā: "This Teaching attained by me is deep, difficult to see, difficult to understand, peaceful, sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For a generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see, that is to say, specific conditionality, dependent origination. This state too is difficult to see, that is to say, the stilling of all activities, the relinquishment of all clinging, the elimination of craving, dispassion, cessation, Nibbāna. And if I were to teach the Teaching, and others would not understand me; that would be weariness for me, that would be harming for me." So much so, Brahmā, that these simple verses, never heard before, came to my mind:

Thus, Brahmā, as I reflected, my mind inclined to living at ease, not to teaching the Teaching.'

68. "For the second time, monks, that Great Brahmā... etc. For the third time, monks, that Great Brahmā said this to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One - 'Let the Blessed One teach the Teaching, venerable sir, let the Fortunate One teach the Teaching. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching.'

69. "Then, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, having understood Brahmā's request and dependent on compassion for beings, surveyed the world with the Buddha-eye. The Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault. Just as in a pond of water lilies, or a pond of lotuses, or a pond of white lotuses, some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, do not rise above the water, and are nourished while submerged within. Some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and stand level with the water. Some water lilies, or lotuses, or white lotuses are born in the water, grow in the water, and having risen above the water, stand untainted by the water. Just so, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with soft faculties, of good disposition and of poor disposition, easy to instruct and difficult to instruct, some dwelling seeing the danger in the world beyond and in fault, some not dwelling seeing the danger in the world beyond and in fault.

70. "Then, monks, that Great Brahmā, having known with his mind the reflection in the mind of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, addressed the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, in verses:

71. "Then, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, addressed that Great Brahmā in verse:

"Then, monks, that Great Brahmā, thinking 'I have created the opportunity for the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, to teach the Teaching,' paid respect to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, circumambulated him keeping him on his right, and disappeared right there.

The Pair of Chief Disciples

72. "Then, monks, this occurred to the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One: 'To whom should I first teach the Teaching? Who will understand this Teaching quickly?' Then, monks, this occurred to the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One: 'This Khaṇḍa, the prince, and Tissa, the son of the royal chaplain, are dwelling in the royal city of Bandhumatī. They are wise, learned, intelligent, and have long been of little dust in their eyes. What if I were to teach the Teaching first to Khaṇḍa, the prince, and to Tissa, the son of the royal chaplain? They will understand this Teaching quickly.'

73. "Then, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the foot of the Bodhi tree, appeared in the deer-park called Khema in the royal city of Bandhumatī. Then, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, addressed the grove-keeper: 'Come, my dear grove-keeper, having entered the royal city of Bandhumatī, say thus to the prince Khaṇḍa and to the chaplain's son Tissa: "Venerable sir, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, has arrived at the royal city of Bandhumatī and is dwelling in the deer-park called Khema; he wishes to see you."' 'Yes, venerable sir,' the grove-keeper replied to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, and having entered the royal city of Bandhumatī, said this to the prince Khaṇḍa and to the chaplain's son Tissa: 'Venerable sir, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, has arrived at the royal city of Bandhumatī and is dwelling in the deer-park called Khema; he wishes to see you.'

74. "Then, monks, Khaṇḍa the prince and Tissa the son of the royal chaplain, having had the finest vehicles harnessed, having ascended the finest vehicle, departed from the royal city of Bandhumatī with the finest vehicles. They set out towards the Khema deer park. Having gone by vehicle as far as the ground was passable for vehicles, they descended from the vehicles and approached the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, on foot. Having approached, they paid respect to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, and sat down to one side.

75. To them the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, gave a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew them to be of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in Khaṇḍa the prince and in Tissa the son of the royal chaplain, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation."

76. They, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One: "Excellent, venerable sir, excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; Just so, the Teaching has been made clear by the Blessed One in many ways. We, venerable sir, go for refuge to the Blessed One and to the Teaching. May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination."

77. "Monks, Khaṇḍa the prince and Tissa the son of the royal chaplain received the going forth in the presence of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, they received the full ordination. The Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, instructed, encouraged, inspired, and gladdened them with a talk on the Teaching; he made known the danger, degradation, and defilement of activities, and the benefit of Nibbāna. As they were being instructed, encouraged, inspired, and gladdened by the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, with a talk on the Teaching, before long their minds were liberated from the mental corruptions by non-clinging.

The Great Multitude's Going Forth

78. "Monks, a great multitude of people in the royal city of Bandhumatī, eighty-four thousand beings, heard: 'It seems that the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, has arrived at the royal city of Bandhumatī and is dwelling in the deer-park called Khema. And it seems that Khaṇḍa the prince and Tissa the son of the royal chaplain, in the presence of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, having shaved off their hair and beards, having put on ochre robes, have gone forth from home into homelessness.' Having heard, this occurred to them: 'Surely that Teaching and discipline is not inferior, surely that going forth is not inferior, where Khaṇḍa the prince and Tissa the son of the royal chaplain, having shaved off their hair and beards, having put on ochre robes, have gone forth from home into homelessness. If Khaṇḍa the prince and Tissa the son of the royal chaplain will go forth from home into homelessness, having shaved off their hair and beards, having put on ochre robes, far less then we.' Then, monks, that great multitude of people, eighty-four thousand beings, having departed from the royal city of Bandhumatī, approached the Khema deer-park, approached the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One; having approached, they paid respect to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, and sat down to one side.

79. To them the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, gave a progressive discourse. That is: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew them to be of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in those eighty-four thousand living beings, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation."

80. They, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One: "Excellent, venerable sir, excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; Just so, the Teaching has been made clear by the Blessed One in many ways. We, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination."

81. "Monks, those eighty-four thousand beings received the going forth in the presence of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, they received the full ordination. The Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, instructed, encouraged, inspired, and gladdened them with a talk on the Teaching; he made known the danger, degradation, and defilement of activities, and the benefit of Nibbāna. As they were being instructed, encouraged, inspired, and gladdened by the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, with a talk on the Teaching, before long their minds were liberated from the mental corruptions by non-clinging.

The Full Realization of the Teaching by Those Who Had Gone Forth Earlier

82. "Monks, those former eighty-four thousand who had gone forth heard - 'It seems that the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, has arrived at the royal city of Bandhumatī and is dwelling in the deer-park called Khema, and it seems he is teaching the Teaching.' Then, monks, those eighty-four thousand who had gone forth approached the royal city of Bandhumatī, approached the deer-park called Khema, approached the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One; having approached, they paid respect to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, and sat down to one side.

83. To them the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, gave a progressive discourse. That is: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew them to be of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that teaching of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in those eighty-four thousand gone forth ones, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation."

84. They, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One: "Excellent, venerable sir, excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; Just so, the Teaching has been made clear by the Blessed One in many ways. We, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination."

85. "Monks, those eighty-four thousand who had gone forth received the going forth in the presence of the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, they received the full ordination. The Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, instructed, encouraged, inspired, and gladdened them with a talk on the Teaching; he made known the danger, degradation, and defilement of activities, and the benefit of Nibbāna. As they were being instructed, encouraged, inspired, and gladdened by the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, with a talk on the Teaching, before long their minds were liberated from the mental corruptions by non-clinging.

The Allowance for Wandering

86. Now at that time, monks, a great community of monks was dwelling in the royal city of Bandhumatī, six million eight hundred thousand monks. Then, monks, when the Blessed One Vipassī, the Worthy One, the Perfectly Enlightened One, had gone to a private place and was in seclusion, this reflection arose in his mind: "A great community of monks is now dwelling in the royal city of Bandhumatī, six million eight hundred thousand monks. What if I were to allow the monks: 'Wander, monks, on a journey for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans; let not two go by one way; teach, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; reveal the holy life that is complete in its entirety and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching. But every six years the royal city of Bandhumatī should be approached for the recitation of the Pātimokkha.'"

87. "Then, monks, a certain Great Brahmā, having known with his mind the reflection in the mind of the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Brahma world, appeared before the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One. Then, monks, that Great Brahmā, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, said this to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One: 'So it is, Blessed One, so it is, Fortunate One. A great community of monks, venerable sir, is now dwelling in the royal city of Bandhumatī, six million eight hundred thousand monks. Let the Blessed One, venerable sir, allow the monks: "Wander, monks, on a journey for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans; let not two go by one way; teach, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; reveal the holy life that is complete in its entirety and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching." But, venerable sir, we shall act in such a way that monks will approach the royal city of Bandhumatī every six years for the recitation of the Pātimokkha.' This, monks, that Great Brahmā said, and having said this, having paid respect to the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, having circumambulated him keeping him on his right, disappeared right there.

88. "Then, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, in the evening, having emerged from seclusion, addressed the monks: 'Here, monks, when I had gone to a private place and was in seclusion, this reflection arose in my mind: A great community of monks is now dwelling in the royal city of Bandhumatī, six million eight hundred thousand monks. What if I were to allow the monks: 'Wander, monks, on a journey for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans; let not two go by one way; teach, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; reveal the holy life that is complete in its entirety and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching. But every six years the royal city of Bandhumatī should be approached for the recitation of the Pātimokkha.'

"Then, monks, a certain Great Brahmā, having known with his mind the reflection in my mind, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Brahma world, appeared before me. Then, monks, that Great Brahmā, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards me, said this to me: 'So it is, Blessed One, so it is, Fortunate One. A great community of monks, venerable sir, is now dwelling in the royal city of Bandhumatī, six million eight hundred thousand monks. Let the Blessed One, venerable sir, allow the monks: 'Wander, monks, on a journey for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans; let not two go by one way; teach, monks, the Teaching... etc. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching.' But, venerable sir, we shall act in such a way that monks will approach the royal city of Bandhumatī every six years for the recitation of the Pātimokkha." This, monks, that Great Brahmā said, and having said this, having paid respect to me, having circumambulated me keeping me on his right, disappeared right there.'

"'I allow, monks, wander on a journey for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans; let not two go by one way; teach, monks, the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; reveal the holy life that is complete in its entirety and pure. There are beings with little dust in their eyes; through not hearing the Teaching they are declining; there will be those who understand the Teaching. But, monks, every six years the royal city of Bandhumatī should be approached for the recitation of the Pātimokkha.' Then, monks, the monks for the most part set out on a journey through the country in a single day.

89. Now at that time there were eighty-four thousand residences in the Indian subcontinent. For when one rains retreat had passed, the deities proclaimed: "One rains retreat has passed, sirs; five rains retreats now remain; after the elapse of five rains retreats, the royal city of Bandhumatī should be approached for the recitation of the Pātimokkha." When two rains retreats had passed... when three rains retreats had passed... when four rains retreats had passed... when five rains retreats had passed, the deities proclaimed: "Five rains retreats have passed, sirs; one rains retreat now remains; after the elapse of one rains retreat, the royal city of Bandhumatī should be approached for the recitation of the Pātimokkha." When six rains retreats had passed, the deities proclaimed: "Six rains retreats have passed, sirs; now is the time to approach the royal city of Bandhumatī for the recitation of the Pātimokkha." Then, monks, those monks, some by their own supernormal power, some by the supernormal power of the deities, approached the royal city of Bandhumatī in a single day for the recitation of the Pātimokkha.

90. "There, monks, the Blessed One Vipassī, the Worthy One, the Perfectly Self-awakened One, recited the Pātimokkha thus to the community of monks:

The Deities' Announcement

91. "On one occasion, monks, I was dwelling at Ukkaṭṭhā in the Subhaga Grove at the root of a royal sal tree. When I had gone to a private place and was in seclusion, monks, this reflection arose in my mind: 'There is no abode of beings easy to obtain that has not been dwelt in by me during this long period of time, except for the gods of the Pure Abodes. What if I were to approach the gods of the Pure Abodes?' Then, monks, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Subhaga Grove at the root of a royal sal tree at Ukkaṭṭhā, I appeared among the Aviha gods. In that order of gods, monks, many thousands of deities, many hundreds of thousands of deities, approached me; having approached, they paid respect to me and stood to one side. Standing to one side, monks, those deities said this to me: 'It was ninety-one cosmic cycles ago, sirs, that the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, arose in the world. The Blessed One Vipassī, sirs, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth, arose in a family of the warrior caste. The Blessed One Vipassī, sirs, the Worthy One, the Fully Enlightened One, was of the Koṇḍañña clan. The life-span of the Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, was eighty thousand years. The Blessed One Vipassī, sirs, the Worthy One, the Fully Enlightened One, fully awakened at the root of a trumpet-flower tree. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Khaṇḍa and Tissa, the foremost, the best pair. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had three assemblages of disciples. One assemblage of disciples was of six million eight hundred thousand monks. One assemblage of disciples was of one hundred thousand monks. One assemblage of disciples was of eighty thousand monks. These three assemblages of disciples of the Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, were all of those who had eliminated the mental corruptions. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had a monk named Asoka as his attendant, his chief attendant. The father of the Blessed One Vipassī, sir, the Worthy One, the Perfectly Enlightened One, was a king named Bandhumā. A queen named Bandhumatī was his mother who gave him birth. The royal city of King Bandhumā was a city named Bandhumatī. Such was the renunciation of the Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, such was his going forth, such was his striving, such was his full enlightenment, such was his setting in motion of the wheel of the Teaching. We, sirs, having lived the holy life under the Blessed One Vipassī, having removed sensual desire for sensual pleasures, have been reborn here.' Etc.

In that very same order of gods, monks, many thousands of deities, many hundreds of thousands of deities, approached me; having approached, they paid respect to me and stood to one side. Standing to one side, monks, those deities said this to me: 'In this very same fortunate cosmic cycle, sirs, the Blessed One has now arisen in the world as a Worthy One, a Fully Enlightened One. The Blessed One, sirs, is of the warrior caste by birth, arisen in a family of the warrior caste. The Blessed One, sirs, is of the Gotama clan. The life-span of the Blessed One, sirs, is short, limited, and brief; one who lives long lives a hundred years or a little more. The Blessed One, sirs, fully awakened at the root of a holy fig tree. The Blessed One, sirs, has a pair of disciples named Sāriputta and Moggallāna, the foremost, the best pair. The Blessed One, sirs, had one assemblage of disciples of one thousand two hundred and fifty monks. This one assemblage of disciples of the Blessed One, sirs, was all of those who had eliminated the mental corruptions. The Blessed One, sirs, has a monk named Ānanda as his attendant, his chief attendant. The father of the Blessed One, sirs, was a king named Suddhodana. A queen named Māyā was my mother who gave me birth. The royal city was a city named Kapilavatthu. Such was the renunciation of the Blessed One, sirs, such was his going forth, such was his striving, such was his full enlightenment, such was his setting in motion of the wheel of the Teaching. We, sirs, having lived the holy life under the Blessed One, having removed sensual desire for sensual pleasures, have been reborn here.'

92. "Then, monks, together with the Aviha gods, I approached the Atappa gods. Etc. Then, monks, together with the Aviha gods and the Atappa gods, I approached the Sudassā gods. Then, monks, together with the Aviha gods, the Atappa gods, and the Sudassā gods, I approached the Sudassī gods. Then, monks, together with the Aviha gods, the Atappa gods, the Sudassā gods, and the Sudassī gods, I approached the Akaniṭṭha gods. In that order of gods, monks, many thousands of deities, many hundreds of thousands of deities, approached me; having approached, they paid respect to me and stood to one side.

"Standing to one side, monks, those deities said this to me: 'It was ninety-one cosmic cycles ago, sirs, that the Blessed One Vipassī, the Worthy One, the Fully Enlightened One, arose in the world. The Blessed One Vipassī, sirs, the Worthy One, the Fully Enlightened One, was of the warrior caste by birth. He arose in a family of the warrior caste. The Blessed One Vipassī, sirs, the Worthy One, the Fully Enlightened One, was of the Koṇḍañña clan. The life-span of the Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, was eighty thousand years. The Blessed One Vipassī, sirs, the Worthy One, the Fully Enlightened One, fully awakened at the root of a trumpet-flower tree. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had a pair of disciples named Khaṇḍa and Tissa, the foremost, the best pair. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had three assemblages of disciples. One assemblage of disciples was of six million eight hundred thousand monks. One assemblage of disciples was of one hundred thousand monks. One assemblage of disciples was of eighty thousand monks. These three assemblages of disciples of the Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, were all of those who had eliminated the mental corruptions. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had a monk named Asoka as his attendant, his chief attendant. The Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, had a king named Bandhumā as his father, and a queen named Bandhumatī was his mother who gave him birth. The royal city of King Bandhumā was a city named Bandhumatī. Such was the renunciation of the Blessed One Vipassī, sirs, the Worthy One, the Perfectly Enlightened One, such was his going forth, such was his striving, such was his full enlightenment, such was his setting in motion of the wheel of the Teaching. We, sirs, having lived the holy life under the Blessed One Vipassī, having removed sensual desire for sensual pleasures, have been reborn here.' In that very same order of gods, monks, many thousands of deities, many hundreds of thousands of deities, approached me; having approached, they paid respect to me and stood to one side. Standing to one side, monks, those deities said this to me: 'It was thirty-one cosmic cycles ago, sirs, that the Blessed One Sikhī... etc. We, sirs, under the Blessed One Sikhī... In that very same thirty-first cosmic cycle, sirs, the Blessed One Vessabhū... etc. We, sirs, under the Blessed One Vessabhū... etc. In this very same fortunate cosmic cycle, sirs, the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa... etc. We, sirs, having lived the holy life under the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa, having removed sensual desire for sensual pleasures, have been reborn here.'

93. In that very same order of gods, monks, many thousands of deities, many hundreds of thousands of deities, approached me; having approached, they paid respect to me and stood to one side. Standing to one side, monks, those deities said this to me: 'In this very same fortunate cosmic cycle, sirs, the Blessed One has now arisen in the world as a Worthy One, a Fully Enlightened One. The Blessed One, sirs, is of the warrior caste by birth, arisen in a family of the warrior caste. The Blessed One, sirs, is of the Gotama clan. The life-span of the Blessed One, sirs, is short, limited, and brief; one who lives long lives a hundred years or a little more. The Blessed One, sirs, fully awakened at the root of a holy fig tree. The Blessed One, sirs, has a pair of disciples named Sāriputta and Moggallāna, the foremost, the best pair. The Blessed One, sirs, had one assemblage of disciples of one thousand two hundred and fifty monks. This one assemblage of disciples of the Blessed One, sirs, was all of those who had eliminated the mental corruptions. The Blessed One, sirs, had a monk named Ānanda as his attendant, his chief attendant. The father of the Blessed One, sirs, was a king named Suddhodana. A queen named Māyā was my mother who gave me birth. The royal city was a city named Kapilavatthu. Such was the renunciation of the Blessed One, sirs, such was his going forth, such was his striving, such was his full enlightenment, such was his setting in motion of the wheel of the Teaching. We, sirs, having lived the holy life under the Blessed One, having removed sensual desire for sensual pleasures, have been reborn here.'

94. "Thus indeed, monks, this element of phenomena has been thoroughly penetrated by the Tathāgata alone, through the thorough penetration of which element of phenomena the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth.' 'Those Blessed Ones were of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation.'"

"Deities also reported this matter to the Tathāgata, by which the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off obsession, who have cut off the path, who have exhausted the round of rebirths, who have transcended all suffering - he recollects their birth, he recollects their name, he recollects their clan, he recollects their life-span, he recollects their pair of disciples, he recollects their assemblage of disciples - 'Those Blessed Ones were of such birth.' 'Those Blessed Ones were of such name, of such clan, of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation.'"

This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Great Legend is concluded as first.

2.

The Great Discourse on Causation

Dependent Origination

95. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. Then the Venerable Ānanda approached the Blessed One, and 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 - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How deep this dependent origination is, Venerable Sir, and how deep its appearance, and yet to me it seems as if utterly clear." "Do not say so, Ānanda, do not say so, Ānanda. This dependent origination is deep, Ānanda, and deep in its appearance. Through not understanding, through not penetrating this teaching, Ānanda, this generation has become like a tangled ball of thread, like a matted ball of string, like muñja grass and pabbaja reeds, and does not pass beyond the realm of misery, the unfortunate realm, the nether world, the round of rebirths.

96. "'There is ageing and death with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for ageing and death?', 'Birth is the condition for ageing and death' should be said to this.

"'There is birth with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for birth?', 'Existence is the condition for birth' should be said to this.

"'There is existence with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for existence?', 'Clinging is the condition for existence' should be said to this.

"'There is clinging with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for clinging?', 'Craving is the condition for clinging' should be said to this.

"'There is craving with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for craving?', 'Feeling is the condition for craving' should be said to this.

"'There is feeling with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for feeling?', 'Contact is the condition for feeling' should be said to this.

"'There is contact with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for contact?', 'Mentality-materiality is the condition for contact' should be said to this.

"'There is mentality-materiality with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for mentality-materiality?', 'Consciousness is the condition for mentality-materiality' should be said to this.

"'There is consciousness with this as condition' - thus being asked, Ānanda, 'there is' should be said to this. If one should say 'What is the condition for consciousness?', 'Mentality-materiality is the condition for consciousness' should be said to this.

97. "Thus indeed, Ānanda, with mentality-materiality as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality-materiality as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. Thus is the origin of this whole mass of suffering.

98. "'Birth is the condition for ageing and death' - thus indeed this was said. Now, Ānanda, by this method too it should be known how birth is the condition for ageing and death. For if, Ānanda, birth were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - of gods for the state of being a god, or of gandhabbas for the state of being a gandhabba, or of demons for the state of being a demon, or of beings for the state of being a being, or of humans for the state of being a human, or of quadrupeds for the state of being a quadruped, or of birds for the state of being a bird, or of reptiles for the state of being a reptile - if, Ānanda, for those various beings there were no birth for that particular state of being. With birth being altogether absent, from the cessation of birth, would ageing and death be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for ageing and death, namely birth."

99. "'Existence is the condition for birth' - thus indeed this was said. Now, Ānanda, by this method too it should be known how existence is the condition for birth. For if, Ānanda, existence were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - sensual existence or fine-material existence or immaterial existence, with existence being altogether absent, from the cessation of existence, would birth be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for birth, namely existence."

100. "'With clinging as condition, existence' - thus indeed this was said. Now, Ānanda, by this method too it should be known how clinging is the condition for existence. For if, Ānanda, clinging were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - clinging to sensual pleasures or clinging to views or clinging to moral rules and austerities or clinging to the doctrine of self, with clinging being altogether absent, from the cessation of clinging, would existence be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for existence, namely clinging."

101. "'Craving is the condition for clinging' - thus indeed this was said. Now, Ānanda, by this method too it should be known how craving is the condition for clinging. For if, Ānanda, craving were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects - with craving being altogether absent, from the cessation of craving, would clinging be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for clinging, namely craving."

102. "'Feeling is the condition for craving' - thus indeed this was said. Now, Ānanda, by this method too it should be known how feeling is the condition for craving. For if, Ānanda, feeling were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact, with feeling being altogether absent, from the cessation of feeling, would craving be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for craving, namely feeling."

103. "Thus indeed, Ānanda, dependent on feeling there is craving, dependent on craving there is quest, dependent on quest there is material gain, dependent on material gain there is judgment, dependent on judgment there is desire and lust, dependent on desire and lust there is holding, dependent on holding there is possession, dependent on possession there is stinginess, dependent on stinginess there is safeguarding. On account of safeguarding, taking up of sticks, taking up of knives, disputes, strife, contention, 'you, you' talk, divisive speech, and false speech - many evil unwholesome mental states come to be.

104. "'On account of safeguarding, taking up of sticks, taking up of knives, disputes, strife, contention, "you, you" talk, divisive speech, and false speech - many evil unwholesome mental states come to be' - thus indeed this was said. Now, Ānanda, by this method too it should be known how on account of safeguarding, taking up of sticks, taking up of knives, disputes, strife, contention, 'you, you' talk, divisive speech, and false speech - many evil unwholesome mental states come to be. For if, Ānanda, safeguarding were not to exist at all, in any way whatsoever, for anyone anywhere, with safeguarding being altogether absent, from the cessation of safeguarding, would taking up of sticks, taking up of knives, disputes, strife, contention, 'you, you' talk, divisive speech, and false speech - many evil unwholesome mental states come to be?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for taking up of sticks, taking up of knives, disputes, strife, contention, 'you, you' talk, divisive speech, and false speech - many evil unwholesome mental states to come to be, namely safeguarding.

105. "'Dependent on stinginess there is safeguarding' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on stinginess there is safeguarding. For if, Ānanda, stinginess were not to exist at all, in any way whatsoever, for anyone anywhere, with stinginess being altogether absent, from the cessation of stinginess, would safeguarding be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for safeguarding, namely stinginess."

106. "'Dependent on possession there is stinginess' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on possession there is stinginess. For if, Ānanda, possession were not to exist at all, in any way whatsoever, for anyone anywhere, with possession being altogether absent, from the cessation of possession, would stinginess be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for stinginess, namely possession."

107. "'Dependent on holding there is possession' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on holding there is possession. For if, Ānanda, holding were not to exist at all, in any way whatsoever, for anyone anywhere, with holding being altogether absent, from the cessation of holding, would possession be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for possession - namely holding."

108. "'Dependent on desire and lust there is holding' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on desire and lust there is holding. For if, Ānanda, desire and lust were not to exist at all, in any way whatsoever, for anyone anywhere, with desire and lust being altogether absent, from the cessation of desire and lust, would holding be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for holding, namely desire and lust."

109. "'Dependent on judgment there is desire and lust' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on judgment there is desire and lust. For if, Ānanda, judgment were not to exist at all, in any way whatsoever, for anyone anywhere, with judgment being altogether absent, from the cessation of judgment, would desire and lust be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for desire and lust, namely judgment."

110. "'Dependent on material gain there is judgment' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on material gain there is judgment. For if, Ānanda, material gain were not to exist at all, in any way whatsoever, for anyone anywhere, with material gain being altogether absent, from the cessation of material gain, would judgment be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for judgment, namely material gain."

111. "'Dependent on quest there is material gain' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on quest there is material gain. For if, Ānanda, quest were not to exist at all, in any way whatsoever, for anyone anywhere, with quest being altogether absent, from the cessation of quest, would material gain be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for material gain, namely quest."

112. "'Dependent on craving there is quest' - thus indeed this was said. Now, Ānanda, by this method too it should be known how dependent on craving there is quest. For if, Ānanda, craving were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - sensual craving, craving for existence, craving for non-existence - with craving being altogether absent, from the cessation of craving, would quest be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for quest, namely craving. Thus indeed, Ānanda, these two phenomena, being twofold, have one meeting point in feeling."

113. "'Feeling has contact as condition' - thus indeed this was said. Now, Ānanda, by this method too it should be known how feeling has contact as condition. For if, Ānanda, contact were not to exist at all, in any way whatsoever, for anyone anywhere, that is to say - eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact - with contact being altogether absent, from the cessation of contact, would feeling be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for feeling, namely contact."

114. "'Mentality-materiality is the condition for contact' - thus indeed this was said. Now, Ānanda, by this method too it should be known how mentality-materiality is the condition for contact. Ānanda, by whatever characteristics, by whatever signs, by whatever marks, by whatever descriptions there is a concept of the mental body, in the absence of those characteristics, those signs, those marks, those descriptions, would designation-contact be discerned in the material body?" "No, Venerable Sir." "Ānanda, by whatever characteristics, by whatever signs, by whatever marks, by whatever descriptions there is a concept of the material body, in those characteristics... etc. in the absence of those descriptions, would impingement-contact be discerned in the mental body?" "No, Venerable Sir." "Ānanda, by whatever characteristics... etc. by whatever descriptions there is a concept of the mental body and the material body, in those characteristics... etc. in the absence of those descriptions, would designation-contact or impingement-contact be discerned?" "No, Venerable Sir." "Ānanda, by whatever characteristics... etc. by whatever descriptions there is a concept of mentality-materiality, in those characteristics... etc. in the absence of those descriptions, would contact be discerned?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for contact, namely mentality-materiality."

115. "'Consciousness is the condition for mentality-materiality' - thus indeed this was said. Now, Ānanda, by this method too it should be known how consciousness is the condition for mentality-materiality. For if, Ānanda, consciousness were not to descend into the mother's womb, would mentality-materiality be accumulated in the mother's womb?" "No, Venerable Sir." "For if, Ānanda, consciousness, having descended into the mother's womb, were to depart, would mentality-materiality be produced for this state of being?" "No, Venerable Sir." "For if, Ānanda, consciousness were to be cut off while still young, of a boy or a girl, would mentality-materiality attain growth, increase, and expansion?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for mentality-materiality - namely consciousness."

116. "'Mentality-materiality is the condition for consciousness' - thus indeed this was said. Now, Ānanda, by this method too it should be known how mentality-materiality is the condition for consciousness. For if, Ānanda, consciousness were not to obtain a support in mentality-materiality, would the origin of the mass of suffering, namely birth, ageing, and death, be discerned in the future?" "No, Venerable Sir." "Therefore, Ānanda, this alone is the cause, this is the source, this is the origin, this is the condition for consciousness, namely mentality-materiality. To this extent indeed, Ānanda, one may be born or age or die or pass away or be reborn. To this extent is the range of designation, to this extent is the range of language, to this extent is the range of concepts, to this extent is the sphere of wisdom, to this extent the round of rebirths turns for the manifestation of this state of being, namely mentality-materiality together with consciousness proceeds in mutual conditionality.

The Description of Self

117. "And in what respect, Ānanda, does one declaring a self declare it? For indeed, Ānanda, one declaring a material, limited self declares it - 'My self is material and limited.' Or indeed, Ānanda, one declaring a material, infinite self declares it - 'My self is material and infinite.' Or indeed, Ānanda, one declaring an immaterial, limited self declares it - 'My self is immaterial and limited.' Or indeed, Ānanda, one declaring an immaterial, infinite self declares it - 'My self is immaterial and infinite.'

118. "Therein, Ānanda, whoever declares a material, limited self, declaring it. Either he declares a material, limited self at present, declaring it, or he declares a material, limited self there in the future, declaring it, or else he thinks: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of a material, limited self underlies.

"Therein, Ānanda, whoever declares a material, infinite self, declaring it. Either he declares a material, infinite self at present, declaring it, or he declares a material, infinite self there in the future, declaring it, or else he thinks: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of a material, infinite self underlies.

"Therein, Ānanda, whoever declares an immaterial, limited self, declaring it. Either he declares an immaterial, limited self at present, declaring it, or he declares an immaterial, limited self there in the future, declaring it, or else he thinks: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of an immaterial, limited self underlies.

"Therein, Ānanda, whoever declares an immaterial, infinite self, declaring it. Either he declares an immaterial, infinite self at present, declaring it, or he declares an immaterial, infinite self there in the future, declaring it, or else he thinks: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of an immaterial, infinite self underlies. To this extent indeed, Ānanda, one declaring a self declares it.

The Non-Description of Self

119. "And in what respect, Ānanda, does one not declaring a self not declare it? For indeed, Ānanda, one not declaring a material, limited self does not declare it - 'My self is material and limited.' Or indeed, Ānanda, one not declaring a material, infinite self does not declare it - 'My self is material and infinite.' Or indeed, Ānanda, one not declaring an immaterial, limited self does not declare it - 'My self is immaterial and limited.' Or indeed, Ānanda, one not declaring an immaterial, infinite self does not declare it - 'My self is immaterial and infinite.'

120. "Therein, Ānanda, whoever not declaring a material, limited self does not declare it. Either he does not declare a material, limited self at present, not declaring it, or he does not declare a material, limited self there in the future, not declaring it, nor does he think: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of a material, limited self does not underlie.

"Therein, Ānanda, whoever not declaring a material, infinite self does not declare it. Either he does not declare a material, infinite self at present, not declaring it, or he does not declare a material, infinite self there in the future, not declaring it, nor does he think: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of a material, infinite self does not underlie.

"Therein, Ānanda, whoever not declaring an immaterial, limited self does not declare it. Either he does not declare an immaterial, limited self at present, not declaring it, or he does not declare an immaterial, limited self there in the future, not declaring it, nor does he think: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of an immaterial, limited self does not underlie.

"Therein, Ānanda, whoever not declaring an immaterial, infinite self does not declare it. Either he does not declare an immaterial, infinite self at present, not declaring it, or he does not declare an immaterial, infinite self there in the future, not declaring it, nor does he think: 'Though it is not so, I shall bring it to such a state.' That being so, Ānanda, it is proper to say that the view of an immaterial, infinite self does not underlie. To this extent indeed, Ānanda, one not declaring a self does not declare it.

The Way of Regarding Self

121. "And in what respect, Ānanda, does one regarding a self regard it? For indeed, Ānanda, one regarding feeling as self regards it - 'Feeling is my self.' Or indeed, Ānanda, one regarding a self regards it thus: 'Feeling is not indeed my self, my self is without experience.' Or indeed, Ānanda, one regarding a self regards it thus: 'Feeling is not indeed my self, nor is my self without experience, my self experiences, for my self is subject to feeling.'

122. "Therein, Ānanda, whoever says thus - 'Feeling is my self,' he should be addressed thus - 'Friend, there are these three feelings - pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. Which of these three feelings do you regard as self?' Ānanda, at the time when one feels a pleasant feeling, at that time one does not feel an unpleasant feeling, nor does one feel a neither-unpleasant-nor-pleasant feeling; at that time one feels only a pleasant feeling. Ānanda, at the time when one feels an unpleasant feeling, at that time one does not feel a pleasant feeling, nor does one feel a neither-unpleasant-nor-pleasant feeling; at that time one feels only an unpleasant feeling. Ānanda, at the time when one feels a neither-unpleasant-nor-pleasant feeling, at that time one does not feel a pleasant feeling, nor does one feel an unpleasant feeling; at that time one feels only a neither-unpleasant-nor-pleasant feeling.

123. "Pleasant feeling indeed, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation. Unpleasant feeling indeed, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation. Neither-unpleasant-nor-pleasant feeling indeed, Ānanda, is impermanent, conditioned, dependently arisen, subject to destruction, subject to falling, subject to fading away, having the nature of cessation. For one experiencing pleasant feeling, there is the thought: 'This is my self.' With the cessation of that very pleasant feeling, there is the thought: 'My self has departed.' For one experiencing unpleasant feeling, there is the thought: 'This is my self.' With the cessation of that very unpleasant feeling, there is the thought: 'My self has departed.' For one experiencing neither-unpleasant-nor-pleasant feeling, there is the thought: 'This is my self.' With the cessation of that very neither-unpleasant-nor-pleasant feeling, there is the thought: 'My self has departed.' Thus, in this very life, he who says thus regards a self that is mixed with impermanence, pleasure, and pain, having the nature of arising and falling - 'Feeling is my self.' Therefore, Ānanda, by this it is not fitting - to regard 'Feeling is my self.'

124. "Therein, Ānanda, whoever says thus - 'Feeling is not indeed my self, my self is without experience,' he should be addressed thus - 'But, friend, where there is altogether no feeling, would there be "I am this"?'" "No, Venerable Sir." "Therefore, Ānanda, by this it is not fitting - to regard 'Feeling is not indeed my self, my self is without experience.'

125. "Therein, Ānanda, whoever says thus - 'Feeling is not indeed my self, nor is my self without experience, my self experiences, for my self is subject to feeling.' He should be addressed thus - 'For if, friend, feelings were to cease entirely, in every way, completely, without remainder. With feeling being altogether absent, from the cessation of feeling, would there be "I am this"?'" "No, Venerable Sir." "Therefore, Ānanda, by this it is not fitting - to regard 'Feeling is not indeed my self, nor is my self without experience, my self experiences, for my self is subject to feeling.'

126. "Since, Ānanda, a monk neither regards feeling as self, nor regards self as without experience, nor regards thus: 'My self experiences, for my self is subject to feeling.' He, not regarding thus, does not cling to anything in the world; not clinging, he is not agitated; not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' Ānanda, whoever would say of a monk with a mind thus liberated - 'The Tathāgata exists after death, this is his view' - that is not proper. 'The Tathāgata does not exist after death, this is his view' - that is not proper. 'The Tathāgata both exists and does not exist after death, this is his view' - that is not proper. 'The Tathāgata neither exists nor does not exist after death, this is his view' - that is not proper. What is the reason for this? As far as, Ānanda, designation, as far as the range of designation, as far as language, as far as the range of language, as far as concepts, as far as the range of concepts, as far as wisdom, as far as the sphere of wisdom, as far as the round of rebirths, as far as the round turns - a monk is liberated through direct knowledge of that. To say of a monk liberated through direct knowledge of that, 'He does not know, he does not see, this is his view' - that is not proper.

The Seven Stations of Consciousness

127. "There are, Ānanda, seven stations of consciousness and two planes. Which are the seven? There are, Ānanda, beings different in body and different in perception, just as human beings, some gods, and some beings in states of misfortune. This is the first station of consciousness. There are, Ānanda, beings different in body and identical in perception, just as the gods of Brahmā's retinue who are first reborn. This is the second station of consciousness. There are, Ānanda, beings identical in body and different in perception, just as the radiant gods. This is the third station of consciousness. There are, Ānanda, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth station of consciousness. There are, Ānanda, beings who, with the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' have reached the plane of infinite space. This is the fifth station of consciousness. There are, Ānanda, beings who, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' have reached the plane of infinite consciousness. This is the sixth station of consciousness. There are, Ānanda, beings who, having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' have reached the plane of nothingness. This is the seventh station of consciousness. The plane of non-percipient beings and the plane of neither-perception-nor-non-perception are the second.

128. "Therein, Ānanda, this first station of consciousness - those different in body and different in perception, just as human beings, some gods, and some beings in states of misfortune. Now, Ānanda, whoever understands that, and understands its origin, and understands its passing away, and understands its gratification, and understands its danger, and understands its escape - is it proper for him to delight in it?" "No indeed, Venerable Sir." Etc. "Therein, Ānanda, this plane of non-percipient beings. Now, Ānanda, whoever understands that, and understands its origin, and understands its passing away, and understands its gratification, and understands its danger, and understands its escape - is it proper for him to delight in it?" "No, Venerable Sir." "Therein, Ānanda, this plane of neither-perception-nor-non-perception. Now, Ānanda, whoever understands that, and understands its origin, and understands its passing away, and understands its gratification, and understands its danger, and understands its escape - is it proper for him to delight in it?" "No, Venerable Sir." Since, Ānanda, a monk, having understood as they really are the origin, passing away, gratification, danger, and escape of these seven stations of consciousness and these two planes, is liberated by non-clinging, this, Ānanda, is called a monk liberated by wisdom.

The Eight Deliverances

129. "Ānanda, there are these eight deliverances. What are the eight? One who is material sees forms - this is the first deliverance. Internally not perceiving material forms, one sees forms externally - this is the second deliverance. One is intent only upon the beautiful - this is the third deliverance. With the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space - this is the fourth deliverance. Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness - this is the fifth deliverance. Having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness - this is the sixth deliverance. Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception - this is the seventh deliverance. Having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - this is the eighth deliverance. These, Ānanda, are the eight deliverances.

130. "Since, Ānanda, a monk attains these eight deliverances in conformity, attains them in reverse order, and attains them in both conformity and reverse order, and wherever he wishes, whichever he wishes, for as long as he wishes, he both attains and emerges. And 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, Ānanda, is called a monk liberated in both ways. And, Ānanda, there is no other liberation in both ways more superior or more sublime than this liberation in both ways." This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.

The Discourse on the Great Causation is concluded as second.

3.

The Great Discourse on the Final Nibbāna

131. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time King Ajātasattu Vedehiputta of Magadha wished to march against the Vajjis. He speaks thus: "I shall cut off these Vajjis, so mighty and powerful, I shall destroy the Vajjis, I shall bring calamity and disaster upon the Vajjis."

132. Then King Ajātasattu Vedehiputta of Magadha addressed Vassakāra the brahmin, the chief minister of Magadha - "Come, brahmin, go to where the Blessed One is; having approached, in my name pay respect with your head at the Blessed One's feet, and ask about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'King Ajātasattu Vedehiputta of Magadha, venerable sir, pays respect with his head at the Blessed One's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'King Ajātasattu Vedehiputta of Magadha, venerable sir, wishes to march against the Vajjis. He speaks thus: "I shall cut off these Vajjis, so mighty and powerful, I shall destroy the Vajjis, I shall bring calamity and disaster upon them."' As the Blessed One answers you, having learnt that well, report it to me. For Tathāgatas do not speak falsely."

The Brahmin Vassakāra

133. "Yes, sir," the brahmin Vassakāra, the chief minister of Magadha, having assented to King Ajātasattu Vedehiputta of Magadha, having harnessed the finest vehicles, having ascended the finest vehicle, departed from Rājagaha with the finest vehicles, and set out towards the Vulture's Peak mountain. Having gone by vehicle as far as the ground was passable for vehicles, he descended from the vehicle and approached the Blessed One on foot; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One - "King Ajātasattu Vedehiputta of Magadha, Master Gotama, pays respect with his head at Master Gotama's feet, and asks about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort. King Ajātasattu Vedehiputta of Magadha, Master Gotama, wishes to march against the Vajjis. He speaks thus: 'I shall cut off these Vajjis, so mighty and powerful, I shall destroy the Vajjis, I shall bring calamity and disaster upon them.'"

The Conditions Preventing the Decline of Kings

134. Now at that time the Venerable Ānanda was standing behind the Blessed One, fanning the Blessed One. Then the Blessed One addressed the Venerable Ānanda - "What have you heard, Ānanda, whether the Vajjis assemble frequently and have frequent assemblies?" "I have heard this, venerable sir - 'The Vajjis assemble frequently and have frequent assemblies.'" "As long as, Ānanda, the Vajjis will assemble frequently and have frequent assemblies, only growth is to be expected for the Vajjis, Ānanda, not decline.

"What have you heard, Ānanda, whether the Vajjis assemble in unity, rise in unity, and perform their Vajji duties in unity?" "I have heard this, venerable sir - 'The Vajjis assemble in unity, rise in unity, and perform their Vajji duties in unity.'" "As long as, Ānanda, the Vajjis will assemble in unity, will rise in unity, will perform their Vajji duties in unity, only growth is to be expected for the Vajjis, Ānanda, not decline.

"What have you heard, Ānanda, whether the Vajjis do not establish what has not been established, do not abolish what has been established, and proceed according to the ancient Vajji principles as they were established?" "I have heard this, venerable sir - 'The Vajjis do not establish what has not been established, do not abolish what has been established, and proceed according to the ancient Vajji principles as they were established.'" "As long as, Ānanda, the Vajjis will not establish what has not been established, will not abolish what has been established, will proceed according to the ancient Vajji principles as they were established, only growth is to be expected for the Vajjis, Ānanda, not decline.

"What have you heard, Ānanda, whether the Vajjis honour, respect, revere, and venerate those who are the Vajji elders among the Vajjis, and think them worth listening to?" "I have heard this, venerable sir - 'The Vajjis honour, respect, revere, and venerate those who are the Vajji elders among the Vajjis, and think them worth listening to.'" "As long as, Ānanda, the Vajjis will honour, will respect, will revere, will venerate those who are the Vajji elders among the Vajjis, and will think them worth listening to, only growth is to be expected for the Vajjis, Ānanda, not decline.

"What have you heard, Ānanda, whether the Vajjis do not forcibly abduct and make to dwell with them women and girls of good families?" "I have heard this, venerable sir - 'The Vajjis do not forcibly abduct and make to dwell with them women and girls of good families.'" "As long as, Ānanda, the Vajjis will not forcibly abduct and make to dwell with them women and girls of good families, only growth is to be expected for the Vajjis, Ānanda, not decline.

"What have you heard, Ānanda, whether the Vajjis those

"What have you heard, Ānanda, whether the Vajjis honour, respect, revere, and venerate the Vajji shrines of the Vajjis, both inner and outer, and do not neglect the righteous offerings that were formerly given and formerly made to them?" "I have heard this, venerable sir - 'The Vajjis honour, respect, revere, and venerate those Vajji shrines of the Vajjis, both inner and outer, and do not neglect the righteous offerings that were formerly given and formerly made to them.'" "As long as, Ānanda, the Vajjis will honour, will respect, will revere, will venerate those Vajji shrines of the Vajjis, both inner and outer, and will not neglect the righteous offerings that were formerly given and formerly made to them, only growth is to be expected for the Vajjis, Ānanda, not decline.

"What have you heard, Ānanda, whether righteous protection, shelter, and guard is well arranged for the Worthy Ones among the Vajjis, so that Worthy Ones who have not come might come to the realm, and Worthy Ones who have come might dwell comfortably in the realm?" "I have heard this, venerable sir, 'Righteous protection, shelter, and guard is well arranged for the Worthy Ones among the Vajjis, so that Worthy Ones who have not come might come to the realm, and Worthy Ones who have come might dwell comfortably in the realm.'" "As long as, Ānanda, righteous protection, shelter, and guard will be well arranged for the Worthy Ones among the Vajjis, so that Worthy Ones who have not come might come to the realm, and Worthy Ones who have come might dwell comfortably in the realm, only growth is to be expected for the Vajjis, Ānanda, not decline."

135. Then the Blessed One addressed the brahmin Vassakāra, the chief minister of Magadha - "On one occasion, brahmin, I was dwelling at Vesālī in the Sārandada shrine. There I taught the Vajjis these seven conditions preventing decline. As long as, brahmin, these seven conditions preventing decline will remain among the Vajjis, and as long as the Vajjis will be seen practising these seven conditions preventing decline, only growth is to be expected for the Vajjis, brahmin, not decline."

When this was said, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One - "Even with one condition preventing decline, Master Gotama, only growth is to be expected for the Vajjis who are endowed with it, not decline. What then to say of seven conditions preventing decline. The Vajjis cannot be overcome, Master Gotama, by King Ajātasattu Vedehiputta of Magadha, that is to say, by war, except by persuasion or except by breaking their alliance. Well then, Master Gotama, we will now go. We have much to do, we have many duties." "Now do as you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and given thanks for what the Blessed One had said, rose from his seat and departed.

The Conditions Preventing the Decline of Monks

136. Then the Blessed One, soon after the brahmin Vassakāra, the chief minister of Magadha, had departed, addressed the Venerable Ānanda - "Go, Ānanda, and assemble in the assembly hall all the monks who are dwelling in dependence on Rājagaha." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and having assembled all the monks who were dwelling in dependence on Rājagaha in the assembly hall, he approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the Venerable Ānanda said this to the Blessed One - "The Community of monks has assembled, venerable sir. Now let the Blessed One do as he thinks fit, venerable sir."

Then the Blessed One, having risen from his seat, went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "I will teach you, monks, seven conditions preventing decline. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"As long as, monks, the monks will assemble frequently and have frequent assemblies, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will assemble in unity, will rise in unity, will perform their Community duties in unity, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not establish what has not been established, will not abolish what has been established, will proceed having accepted the training rules as they were established, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will honour, will respect, will revere, will venerate those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, and will think them worth listening to, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not come under the control of arisen craving that leads to rebirth, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will have longing for forest lodgings, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will individually establish mindfulness - 'How might well-behaved fellow monks who have not come, come, and well-behaved fellow monks who have come, dwell comfortably.' Only growth is to be expected for the monks, monks, not decline.

"As long as, monks, these seven conditions preventing decline will remain among the monks, and as long as the monks will be seen practising these seven conditions preventing decline, only growth is to be expected for the monks, monks, not decline.

137. "I will teach you, monks, another seven conditions preventing decline. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"As long as, monks, the monks will not be delighting in activity, not devoted to activity, not engaged in delight in activity, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not be delighting in useless talk, not devoted to useless talk, not engaged in delight in useless talk, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not be delighting in sleep, not devoted to sleep, not engaged in delight in sleep, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not be delighting in company, not devoted to company, not engaged in delight in company, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not have evil desires, not come under the control of evil desires, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not have evil friends, not have evil companions, not be inclined towards evil, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will not stop midway with a trifling specific attainment, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, these seven conditions preventing decline will remain among the monks, and as long as the monks will be seen practising these seven conditions preventing decline, only growth is to be expected for the monks, monks, not decline.

138. "I will teach you, monks, another seven conditions preventing decline. Etc. "As long as, monks, the monks will have faith... etc. will be modest... will be scrupulous... will be very learned... will be putting forth strenuous energy... will be mindful... will be wise, only growth is to be expected for the monks, monks, not decline. As long as, monks, these seven conditions preventing decline will remain among the monks, and as long as the monks will be seen practising these seven conditions preventing decline, only growth is to be expected for the monks, monks, not decline.

139. "I will teach you, monks, another seven conditions preventing decline. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"As long as, monks, the monks will develop the enlightenment factor of mindfulness... etc. will develop the enlightenment factor of investigation of phenomena... will develop the enlightenment factor of energy... will develop the enlightenment factor of rapture... will develop the enlightenment factor of tranquillity... will develop the enlightenment factor of concentration... will develop the enlightenment factor of equanimity, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, these seven conditions preventing decline will remain among the monks, and as long as the monks will be seen practising these seven conditions preventing decline, only growth is to be expected for the monks, monks, not decline.

140. "I will teach you, monks, another seven conditions preventing decline. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"As long as, monks, the monks will develop the perception of impermanence... etc. will develop the perception of non-self... will develop the perception of foulness... will develop the perception of danger... will develop the perception of abandoning... will develop the perception of dispassion... will develop the perception of cessation, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, these seven conditions preventing decline will remain among the monks, and as long as the monks will be seen practising these seven conditions preventing decline, only growth is to be expected for the monks, monks, not decline.

141. "I will teach you, monks, six conditions preventing decline. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

"As long as, monks, the monks will establish bodily action of friendliness towards their fellows in the holy life both openly and in private, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will establish verbal action of friendliness etc. will establish mental action of friendliness towards their fellows in the holy life both openly and in private, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, will be ones who share without reservation with such gains, ones who share in common with virtuous fellows in the holy life, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will dwell having attained similarity of morality with their fellows in the holy life both openly and in private in whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, the monks will dwell having attained similarity of view with their fellows in the holy life both openly and in private in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering, only growth is to be expected for the monks, monks, not decline.

"As long as, monks, these six conditions preventing decline will remain among the monks, and as long as the monks will be seen practising these six conditions preventing decline, only growth is to be expected for the monks, monks, not decline."

142. There the Blessed One, while dwelling at Rājagaha on the Vulture's Peak mountain, frequently gave this Teaching talk to the monks: "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

143. Then the Blessed One, having dwelt at Rājagaha as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Ambalaṭṭhikā." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Ambalaṭṭhikā. There the Blessed One stayed at Ambalaṭṭhikā in the royal lodging. There too the Blessed One, while dwelling at Ambalaṭṭhikā in the royal lodging, frequently gave this Teaching talk to the monks - "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

144. Then the Blessed One, having dwelt at Ambalaṭṭhikā as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Nāḷandā." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Nāḷandā. There the Blessed One stayed at Nāḷandā in Pāvārika's mango grove.

Sāriputta's Lion's Roar

145. Then the Venerable Sāriputta 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 Sāriputta said this to the Blessed One - "Thus confident am I, Venerable Sir, in the Blessed One; there has not been, nor will there be, nor is there at present found another ascetic or brahmin more directly knowledgeable than the Blessed One, that is to say, regarding highest enlightenment." "This lofty, imposing speech has been spoken by you, Sāriputta, a definite conclusion has been taken, a lion's roar has been roared - 'Thus confident am I, Venerable Sir, in the Blessed One; there has not been, nor will there be, nor is there at present found another ascetic or brahmin more directly knowledgeable than the Blessed One, that is to say, regarding highest enlightenment.'

"Have you, Sāriputta, encompassed with your mind the minds of all those Blessed Ones who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, and known - 'Those Blessed Ones were of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation were those Blessed Ones'?" "No, Venerable Sir."

"But have you, Sāriputta, encompassed with your mind the minds of all those Blessed Ones who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, and known - 'Those Blessed Ones will be of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation will those Blessed Ones be'?" "No, Venerable Sir."

"But have you, Sāriputta, encompassed with your mind my mind, I who am at present a Worthy One, a Perfectly Self-awakened One, and known - 'The Blessed One is of such morality, of such teachings, of such wisdom, of such dwelling, of such liberation is the Blessed One'?" "No, Venerable Sir."

"Here indeed, Sāriputta, you do not have knowledge of others' mental states regarding the Worthy Ones, Perfectly Self-awakened Ones of the past, future, and present. Then why now has this lofty, imposing speech been spoken by you, Sāriputta, a definite conclusion taken, a lion's roar roared - 'Thus confident am I, Venerable Sir, in the Blessed One; there has not been, nor will there be, nor is there at present found another ascetic or brahmin more directly knowledgeable than the Blessed One, that is to say, regarding highest enlightenment'?"

146. "I do not indeed, venerable sir, have knowledge of others' mental states regarding the Worthy Ones, Perfectly Self-awakened Ones of the past, future, and present, but the inference from the teaching is known to me. Just as, venerable sir, there might be a king's border city with strong foundations, strong walls and gateways, with a single door, and there might be a doorkeeper who is wise, accomplished, and intelligent, one who keeps out strangers and admits those who are known. He, following the path going all around that city, would not see any gap in the wall or opening in the wall, even one large enough for a cat to slip through. He would think thus - 'Whatever gross living beings enter or leave this city, all of them enter or leave by this very door.' Just so indeed, venerable sir, the inference from the teaching is known to me - 'Those, venerable sir, who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, all those Blessed Ones, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, with minds well established in the four establishments of mindfulness, having developed the seven factors of enlightenment as they really are, fully awakened to the unsurpassed perfect enlightenment. Those too, venerable sir, who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, all those Blessed Ones, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, with minds well established in the four establishments of mindfulness, having developed the seven factors of enlightenment as they really are, will fully awaken to the unsurpassed perfect enlightenment. The Blessed One too, venerable sir, at present a Worthy One, a Perfectly Self-awakened One, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, with mind well established in the four establishments of mindfulness, having developed the seven factors of enlightenment as they really are, has fully awakened to the unsurpassed perfect enlightenment."

147. There too the Blessed One, while dwelling at Nāḷandā in Pāvārika's mango grove, frequently gave this Teaching talk to the monks: "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

The Danger of Immorality

148. Then the Blessed One, having dwelt at Nāḷandā as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Pāṭaligāma." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Pāṭaligāma. The lay followers of Pāṭaligāma heard - "The Blessed One, it is said, has arrived at Pāṭaligāma." Then the lay followers of Pāṭaligāma 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 Pāṭaligāma said this to the Blessed One - "May the Blessed One consent to the rest-house for us, venerable sir." The Blessed One consented by silence. Then the lay followers of Pāṭaligāma, having learned of the Blessed One's acceptance, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and approached the rest-house; having approached, they completely spread the rest-house with coverings, prepared seats, set up a water jar, and lit an oil lamp, then approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, the lay followers of Pāṭaligāma said this to the Blessed One - "The rest-house is completely spread with coverings, venerable sir, seats have been prepared, a water jar has been set up, an oil lamp has been lit; now let the Blessed One do as he thinks fit, venerable sir." Then the Blessed One, in the evening, having dressed, taking his bowl and robe, together with the Community of monks, approached the rest-house; having approached, having washed his feet, he entered the rest-house and sat down leaning against the middle pillar, facing east. The Community of monks too, having washed their feet, entered the rest-house and sat down leaning against the western wall, facing east, with the Blessed One in front. The lay followers of Pāṭaligāma too, having washed their feet, entered the rest-house and sat down leaning against the eastern wall, facing west, with the Blessed One in front.

149. Then the Blessed One addressed the lay followers of Pāṭaligāma: "Householders, there are these five dangers of being immoral, of failure in morality. Which five? Here, householders, one who is immoral, failing in morality, because of heedlessness undergoes great loss of wealth. This is the first danger of being immoral, of failure in morality.

"Furthermore, householders, a bad reputation arises for one who is immoral, failing in morality. This is the second danger of being immoral, of failure in morality.

"Furthermore, householders, one who is immoral, failing in morality, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches unconfident, downcast. This is the third danger of being immoral, of failure in morality.

"Furthermore, householders, one who is immoral, failing in morality, dies deluded. This is the fourth danger of being immoral, of failure in morality.

"Furthermore, householders, one who is immoral, failing in morality, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This is the fifth danger of being immoral, of failure in morality. These, householders, are the five dangers of being immoral, of failure in morality.

The Benefit of Being Moral

150. "Householders, there are these five benefits of being moral, of accomplishment in morality. Which five? Here, householders, one who is moral, accomplished in morality, because of diligence attains a great mass of wealth. This is the first benefit of being moral, of accomplishment in morality.

"Furthermore, householders, a good reputation arises for one who is moral, accomplished in morality. This is the second benefit of being moral, of accomplishment in morality.

"Furthermore, householders, one who is moral, accomplished in morality, whatever assembly he approaches - whether an assembly of warriors, whether an assembly of brahmins, whether an assembly of householders, whether an assembly of ascetics - he approaches confident, unabashed. This is the third benefit of being moral, of accomplishment in morality.

"Furthermore, householders, one who is moral, accomplished in morality, dies undeluded. This is the fourth benefit of being moral, of accomplishment in morality.

"Furthermore, householders, one who is moral, accomplished in morality, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. This is the fifth benefit of being moral, of accomplishment in morality. These, householders, are the five benefits of being moral, of accomplishment in morality."

151. Then the Blessed One, having instructed, encouraged, inspired, and gladdened the lay followers of Pāṭaligāma with a talk on the Teaching for much of the night, dismissed them – "The night has passed, householders, now do as you think fit." "Yes, venerable sir," the lay followers of Pāṭaligāma replied to the Blessed One, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed. Then the Blessed One, when the lay followers of Pāṭaligāma had recently departed, entered the empty house.

The Building of the City of Pāṭaliputta

152. Now at that time Sunidha and Vassakāra, the chief ministers of Magadha, were building a city at Pāṭaligāma to obstruct the Vajjis. At that time many deities, in their thousands, were taking possession of sites at Pāṭaligāma. In whatever region influential deities take possession of sites, there the minds of influential kings and royal ministers incline to build dwellings. In whatever region middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build dwellings. In whatever region inferior deities take possession of sites, there the minds of inferior kings and royal ministers incline to build dwellings. The Blessed One saw with the divine eye, which is pure and surpasses the human, those deities, in their thousands, taking possession of sites at Pāṭaligāma. Then the Blessed One, having risen towards the break of dawn, addressed the Venerable Ānanda - "Who, Ānanda, is building a city at Pāṭaligāma?" "Sunidha and Vassakāra, venerable sir, the chief ministers of Magadha, are building a city at Pāṭaligāma to obstruct the Vajjis." "Just as if, Ānanda, having consulted with the gods of the Tāvatiṃsa heaven, just so, Ānanda, Sunidha and Vassakāra, the chief ministers of Magadha, are building a city at Pāṭaligāma to obstruct the Vajjis. Here, Ānanda, I saw with the divine eye, which is pure and surpasses the human, many deities, in their thousands, taking possession of sites at Pāṭaligāma. In whatever region, Ānanda, influential deities take possession of sites, there the minds of influential kings and royal ministers incline to build dwellings. In whatever region middling deities take possession of sites, there the minds of middling kings and royal ministers incline to build dwellings. In whatever region inferior deities take possession of sites, there the minds of inferior kings and royal ministers incline to build dwellings. As far as, Ānanda, the noble realm extends, as far as trade extends, this will be the chief city, Pāṭaliputta, a place for the opening of packages. For Pāṭaliputta, Ānanda, there will be three dangers - from fire or from water or from the breaking of alliance."

153. Then Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said this to the Blessed One: "May Master Gotama consent to accept a meal from us today together with the Community of monks." The Blessed One consented by silence. Then Sunidha and Vassakāra, the chief ministers of Magadha, having learned of the Blessed One's acceptance, approached their own public rest-house; having approached, they had superior solid and soft food prepared at their own public rest-house and announced the time to the Blessed One: "It is time, Master Gotama, the meal is ready."

Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the public rest-house of Sunidha and Vassakāra, the chief ministers of Magadha; having approached, he sat down on the prepared seat. Then Sunidha and Vassakāra, the chief ministers of Magadha, with their own hands satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then Sunidha and Vassakāra, the chief ministers of Magadha, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. When Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One gave thanks with these verses:

Then the Blessed One, having given thanks to Sunidha and Vassakāra, the chief ministers of Magadha, with these verses, rose from his seat and departed.

154. Now at that time Sunidha and Vassakāra, the chief ministers of Magadha, were following closely behind the Blessed One - "By whichever door the ascetic Gotama will depart today, that will be named the Gotama Door. By whichever ford he will cross the river Ganges, that will be named the Gotama Ford." Then by whichever door the Blessed One departed, that was named the Gotama Door. Then the Blessed One went to the river Ganges. Now at that time the river Ganges was full, level to the brim, so that a crow could drink from it. Some people were seeking a boat, some were seeking a raft, some were binding together a float, wishing to go from the near shore to the far shore. Then the Blessed One - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the near shore of the river Ganges, appeared on the far shore together with the Community of monks. The Blessed One saw those people, some seeking a boat, some seeking a raft, some binding together a float, wishing to go from the near shore to the far shore. Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

First recitation section.

The Discussion on the Noble Truths

155. Then the Blessed One addressed the Venerable Ānanda - "Come, Ānanda, let us approach Koṭigāma." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Koṭigāma. There the Blessed One stayed at Koṭigāma. There the Blessed One addressed the monks -

"Monks, through not understanding, through not penetrating the four noble truths, thus this long course has been run through and wandered through by me as well as by you. Which four? Monks, through not understanding, through not penetrating the noble truth of suffering, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating the noble truth of the origin of suffering, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating the noble truth of the cessation of suffering, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating the noble truth of the practice leading to the cessation of suffering, thus this long course has been run through and wandered through by me as well as by you. Monks, this noble truth of suffering has been understood and penetrated, this noble truth of the origin of suffering has been understood and penetrated, this noble truth of the cessation of suffering has been understood and penetrated, this noble truth of the practice leading to the cessation of suffering has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -

There too the Blessed One, while dwelling at Koṭigāma, frequently gave this Teaching talk to the monks - "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

Those Not Subject to Return, Headed for the Highest Enlightenment

156. Then the Blessed One, having dwelt at Koṭigāma as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Nātikā." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Nātikā. There too the Blessed One dwelt at Nātikā in the brick house. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, the monk named Sāḷha has died at Nātikā. What is his destination, what is his future life? Venerable sir, the nun named Nandā has died at Nātikā. What is her destination, what is her future life? Venerable sir, the lay follower named Sudatta has died at Nātikā. What is his destination, what is his future life? Venerable sir, the female lay follower named Sujātā has died at Nātikā. What is her destination, what is her future life? Venerable sir, the lay follower named Kukkuṭa has died at Nātikā. What is his destination, what is his future life? Venerable sir, the lay follower named Kāḷimba... etc. Venerable sir, the lay follower named Nikaṭa... Venerable sir, the lay follower named Kaṭissaha... Venerable sir, the lay follower named Tuṭṭha... Venerable sir, the lay follower named Santuṭṭha... Venerable sir, the lay follower named Bhadda... Venerable sir, the lay follower named Subhadda has died at Nātikā. What is his destination, what is his future life?"

157. "Sāḷha, Ānanda, the monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelt in the liberation of mind and liberation by wisdom that are without mental corruptions. Nandā, Ānanda, the nun, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Sudatta, Ānanda, the lay follower, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, is a once-returner, who, having come to this world only once more, will make an end of suffering. Sujātā, Ānanda, the female lay follower, with the utter elimination of the three mental fetters, is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Kukkuṭa, Ānanda, the lay follower, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Kāḷimba, Ānanda, the lay follower... etc. Nikaṭa, Ānanda, the lay follower... Kaṭissaha, Ānanda, the lay follower... Tuṭṭha, Ānanda, the lay follower... Santuṭṭha, Ānanda, the lay follower... Bhadda, Ānanda, the lay follower... Subhadda, Ānanda, the lay follower, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than fifty, Ānanda, lay followers who have died at Nātikā, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than ninety, Ānanda, lay followers who have died at Nātikā, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering. More than five hundred, Ānanda, lay followers who have died at Nātikā, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.

The Mirror of the Teaching Exposition

158. "But this is not wonderful, Ānanda, that one who has become a human being should die. Each time someone dies, you will approach the Tathāgata and ask about this matter; that would be harming for the Tathāgata, Ānanda. Therefore, Ānanda, I will teach an exposition of the Teaching called 'the mirror of the Teaching', possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'

159. "And what, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?

"Here, Ānanda, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the Fully Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'

"He is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.'

"He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly, that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.'

"He is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration.

"This, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"

There too the Blessed One, while dwelling at Nātikā in the brick house, frequently gave this Teaching talk to the monks:

"Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

160. Then the Blessed One, having dwelt at Nātikā as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Vesālī." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Vesālī. There the Blessed One stayed at Vesālī in Ambapālī's grove. There the Blessed One addressed the monks -

"Monks, a monk should dwell mindful and fully aware; this is our instruction to you. And how, monks, is a monk mindful? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. He dwells observing feelings in feelings... etc. He dwells observing mind in mind... etc. He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Thus, monks, a monk is mindful.

"And how, monks, is a monk fully aware? Here, monks, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. Thus, monks, a monk is fully aware. Monks, a monk should dwell mindful and fully aware; this is our instruction to you."

The Courtesan Ambapālī

161. The courtesan Ambapālī heard - "The Blessed One, it is said, has arrived at Vesālī and is staying at Vesālī in my mango grove." Then the courtesan Ambapālī, having had the finest vehicles harnessed, having ascended the finest vehicle, departed from Vesālī with the finest vehicles. She set out towards her own park. Having gone by vehicle as far as the ground was passable for vehicles, she descended from the vehicle and approached the Blessed One on foot; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened the courtesan Ambapālī seated to one side with a talk on the Teaching. Then the courtesan Ambapālī, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, said this to the Blessed One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One consented by silence. Then the courtesan Ambapālī, having learned of the Blessed One's acceptance, rose from her seat, paid respect to the Blessed One, circumambulated him keeping him on her right, and departed.

The Licchavis of Vesālī heard - "The Blessed One, it is said, has arrived at Vesālī and is staying at Vesālī in Ambapālī's grove." Then those Licchavis, having had the finest vehicles harnessed, having ascended the finest vehicle, departed from Vesālī with the finest vehicles. There some Licchavis were blue, of blue complexion, with blue clothes and blue ornaments; some Licchavis were yellow, of yellow complexion, with yellow clothes and yellow ornaments; some Licchavis were red, of red complexion, with red clothes and red ornaments; some Licchavis were white, of white complexion, with white clothes and white ornaments. Then the courtesan Ambapālī collided axle to axle, wheel to wheel, yoke to yoke with the young Licchavis. Then those Licchavis said this to the courtesan Ambapālī - "Why, woman Ambapālī, do you collide axle to axle, wheel to wheel, yoke to yoke with the young Licchavis?" "Because, young masters, the Blessed One has been invited by me for tomorrow's meal together with the Community of monks." "Give us, woman Ambapālī, this meal for a hundred thousand." "Even if you were to give me Vesālī with its revenues, young masters, I would not give up that meal." Then those Licchavis snapped their fingers - "We have been defeated indeed, friend, by the mango woman, we have been defeated indeed, friend, by the mango woman."

Then those Licchavis set out towards Ambapālī's grove. The Blessed One saw those Licchavis coming from afar. Having seen them, he addressed the monks - "Those monks, monks, who have not seen the gods of the Thirty-three before, look at the assembly of Licchavis, monks; gaze upon the assembly of Licchavis, monks; compare the assembly of Licchavis, monks - similar to the Thirty-three." Then those Licchavis, having gone by vehicle as far as the ground was passable for vehicles, descended from the vehicles and approached the Blessed One on foot; having approached, they paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened those Licchavis seated to one side with a talk on the Teaching. Then those Licchavis, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, said this to the Blessed One - "May the Blessed One consent to accept a meal from us tomorrow together with the Community of monks, venerable sir." Then the Blessed One said this to those Licchavis - "I have already accepted a meal for tomorrow from the courtesan Ambapālī, Licchavis." Then those Licchavis snapped their fingers - "We have been defeated indeed, friend, by the mango woman, we have been defeated indeed, friend, by the mango woman." Then those Licchavis, having delighted in and given thanks for what the Blessed One had said, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed.

162. Then the courtesan Ambapālī, after that night had passed, having had superior solid and soft food prepared at her own park, announced the time to the Blessed One – "It is time, venerable sir, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the dwelling of the courtesan Ambapālī; having approached, he sat down on the prepared seat. Then the courtesan Ambapālī with her own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then the courtesan Ambapālī, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, the courtesan Ambapālī said this to the Blessed One – "I give this park, venerable sir, to the Community of monks headed by the Buddha." The Blessed One accepted the park. Then the Blessed One, having instructed, encouraged, inspired, and gladdened the courtesan Ambapālī with a talk on the Teaching, rose from his seat and departed. There too the Blessed One, while dwelling at Vesālī in Ambapālī's grove, frequently gave this Teaching talk to the monks – "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

Entering the Rains at Veḷuva Village

163. Then the Blessed One, having dwelt in Ambapālī's grove as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach the village of Veḷuva." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at the village of Veḷuva. There the Blessed One stayed at the village of Veḷuva. There the Blessed One addressed the monks - "Come, monks, enter the rains retreat all around Vesālī according to your friends, according to your acquaintances, according to your close companions. But I shall enter the rains retreat right here at the village of Veḷuva." "Yes, venerable sir," those monks replied to the Blessed One and entered the rains retreat all around Vesālī according to their friends, according to their acquaintances, according to their close companions. But the Blessed One entered the rains retreat right there at the village of Veḷuva.

164. Then a severe illness arose in the Blessed One who had entered the rains retreat, and painful feelings occurred, bordering on death. These the Blessed One endured, mindful and fully aware, without being distressed. Then this occurred to the Blessed One: "It is not proper for me that I should attain final nibbāna without addressing my attendants, without taking leave of the Community of monks. What if I were to suppress this illness by energy and dwell having determined the life-activities." Then the Blessed One, having suppressed that illness by energy, dwelt having determined the life-activities. Then that illness of the Blessed One subsided. Then the Blessed One, having recovered from the illness, not long after recovering from the sickness, having come out from the dwelling, sat down on the prepared seat in the shade of the dwelling. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "I have seen the Blessed One's comfort, venerable sir; I have seen the Blessed One's endurance, venerable sir, but my body has become as if weak and stiff, venerable sir. The directions are not clear to me; the teachings do not occur to me because of the Blessed One's sickness, but there was some measure of comfort to me, venerable sir: 'The Blessed One will not attain final nibbāna until the Blessed One has declared something concerning the Community of monks.'"

165. "But, Ānanda, what does the Community of monks expect from me? The Teaching has been taught by me, Ānanda, making no distinction between inner and outer. There is not, Ānanda, a closed fist of a teacher in the Tathāgata regarding the teachings. If anyone, Ānanda, should think thus - 'I will lead the Community of monks' or 'The Community of monks is under my direction' - he indeed, Ānanda, might declare something concerning the Community of monks. But the Tathāgata, Ānanda, does not think thus - 'I will lead the Community of monks' or 'The Community of monks is under my direction.' Why then, Ānanda, should the Tathāgata declare anything concerning the Community of monks? I am now, Ānanda, old, aged, elderly, one who has traversed the span of life, advanced in years. My age is now eighty years. Just as, Ānanda, an old cart is kept going by being held together with straps, just so, Ānanda, methinks the Tathāgata's body is kept going by being held together with straps. At the time, Ānanda, when the Tathāgata, through inattention to all signs and through the cessation of certain feelings, enters and dwells in the signless concentration of mind, at that time, Ānanda, the Tathāgata's body is more comfortable. Therefore, Ānanda, dwell having yourselves as an island, having yourselves as a refuge, with no other refuge, having the Teaching as an island, having the Teaching as a refuge, with no other refuge. And how, Ānanda, does a monk dwell having himself as an island, having himself as a refuge, with no other refuge, having the Teaching as an island, having the Teaching as a refuge, with no other refuge? Here, Ānanda, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. In feelings... etc. In mind... etc. He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Thus indeed, Ānanda, a monk dwells having himself as an island, having himself as a refuge, with no other refuge, having the Teaching as an island, having the Teaching as a refuge, with no other refuge. Whoever, Ānanda, either now or after my passing, will dwell having themselves as an island, having themselves as a refuge, with no other refuge, having the Teaching as an island, having the Teaching as a refuge, with no other refuge - these monks, Ānanda, will be at the very topmost, whoever are eager to train."

Second recitation section.

The Talk on the Sign and Light

166. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from his alms round, he addressed the Venerable Ānanda - "Take the sitting cloth, Ānanda, let us approach the Cāpāla shrine for the day's abiding." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and taking the sitting cloth, he followed closely behind the Blessed One. Then the Blessed One approached the Cāpāla shrine; having approached, he sat down on the prepared seat. The Venerable Ānanda also, having paid respect to the Blessed One, sat down to one side.

167. To the Venerable Ānanda seated to one side, the Blessed One said this - "Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle." Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra. For the second time the Blessed One... etc. For the third time the Blessed One addressed the Venerable Ānanda - "Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle." Yet even when such a gross sign was being made by the Blessed One, such a gross indication was being made, the Venerable Ānanda was not able to penetrate it; he did not request the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans," as his mind was possessed by Māra. Then the Blessed One addressed the Venerable Ānanda - "Go, Ānanda, now do as you think fit." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and rising from his seat, having paid respect to the Blessed One and circumambulated him keeping him on his right, he sat down at the foot of a certain tree not far away.

The Talk on Māra's Request

168. Then Māra the Evil One, soon after the Venerable Ānanda had departed, approached the Blessed One; having approached, he stood to one side. Standing to one side, Māra the Evil One said this to the Blessed One - "Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna. For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my monks become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's monks are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my nuns become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's nuns are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my male lay followers become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's male lay followers are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until my female lay followers become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.' But now, venerable sir, the Blessed One's female lay followers are disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, they tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, they teach the Teaching with the wondrous effect of liberation. Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna.

"For this speech was spoken by the Blessed One, venerable sir - 'I will not attain final Nibbāna, Evil One, until this holy life of mine becomes successful and prosperous, widespread, known to many, become widespread, until it is well proclaimed among gods and humans.' But now, venerable sir, the Blessed One's holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans. Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna."

When this was said, the Blessed One said this to Māra the Evil One - "Be at ease, Evil One. Before long the Tathāgata's final Nibbāna will take place. After the elapse of three months from now, the Tathāgata will attain final Nibbāna."

The Relinquishing of the Life Force

169. Then the Blessed One, at the Cāpāla shrine, mindful and fully aware, relinquished the life principle. And when the life principle was relinquished by the Blessed One, there was a great earthquake, terrifying and hair-raising, and the divine drums resounded. Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

The Cause of the Great Earthquake

170. Then this occurred to the Venerable Ānanda: "Wonderful indeed, friend, marvellous indeed, friend, this is indeed a great earthquake; this is indeed a very great earthquake, terrifying and hair-raising; and the divine drums resounded. What is the cause, what is the condition for the manifestation of a great earthquake?"

Then the Venerable Ānanda approached the Blessed One, and 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: "Wonderful, Venerable Sir, marvellous, Venerable Sir, this is indeed a great earthquake, Venerable Sir; this is indeed a very great earthquake, Venerable Sir, terrifying and hair-raising; and the divine drums resounded. What, Venerable Sir, is the cause, what is the condition for the manifestation of a great earthquake?"

171. "Ānanda, there are these eight causes, eight conditions for the manifestation of a great earthquake. What are the eight? This great earth, Ānanda, is established upon water, the water is established upon wind, the wind rests upon space. There comes a time, Ānanda, when great winds blow. The great winds blowing cause the water to tremble. The water trembling causes the earth to tremble. This is the first cause, the first condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, there is an ascetic or a brahmin possessing supernormal power, having attained mastery of mind, or a god of great supernormal power, of great might; he has developed a limited perception of earth and an immeasurable perception of water. He causes this earth to tremble, quake, shake, and shudder violently. This is the second cause, the second condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Bodhisatta, having passed away from the Tusita realm, mindful and fully aware, descends into his mother's womb, then this earth trembles, quakes, shakes, and shudders violently. This is the third cause, the third condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Bodhisatta, mindful and fully aware, emerges from his mother's womb, then this earth trembles, quakes, shakes, and shudders violently. This is the fourth cause, the fourth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata fully awakens to the unsurpassed perfect enlightenment, then this earth trembles, quakes, shakes, and shudders violently. This is the fifth cause, the fifth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata sets in motion the unsurpassed wheel of the Teaching, then this earth trembles, quakes, shakes, and shudders violently. This is the sixth cause, the sixth condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata, mindful and fully aware, relinquishes the life principle, then this earth trembles, quakes, shakes, and shudders violently. This is the seventh cause, the seventh condition for the manifestation of a great earthquake.

"Furthermore, Ānanda, when a Tathāgata attains final Nibbāna through the Nibbāna element without residue of clinging, then this earth trembles, quakes, shakes, and shudders violently. This is the eighth cause, the eighth condition for the manifestation of a great earthquake. These, Ānanda, are the eight causes, the eight conditions for the manifestation of a great earthquake."

The Eight Assemblies

172. "Ānanda, there are these eight assemblies. What are the eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṃsa gods, the assembly of Māra, the assembly of Brahmā. I directly know, Ānanda, that I have approached many hundreds of assemblies of nobles. There too I have previously sat down, conversed, and engaged in discussion. There, whatever their appearance was, such was my appearance. Whatever their voice was, such was my voice. I instruct, encourage, inspire, and gladden them with a talk on the Teaching. And while I am speaking, they do not know me – "Who is this speaking, a god or a human being?" Having instructed, encouraged, inspired, and gladdened them with a talk on the Teaching, I disappear. And when I have disappeared, they do not know me – "Who is this that has disappeared, a god or a human being?" I directly know, Ānanda, that I have approached many hundreds of assemblies of brahmins... etc. assemblies of householders... assemblies of ascetics... assemblies of the Four Great Kings... assemblies of the Tāvatiṃsa gods... assemblies of Māra... assemblies of Brahmā. There too I have previously sat down, conversed, and engaged in discussion. There, whatever their appearance was, such was my appearance. Whatever their voice was, such was my voice. I instruct, encourage, inspire, and gladden them with a talk on the Teaching. And while I am speaking, they do not know me – "Who is this speaking, a god or a human being?" Having instructed, encouraged, inspired, and gladdened them with a talk on the Teaching, I disappear. And when I have disappeared, they do not know me – "Who is this that has disappeared, a god or a human being?" These, Ānanda, are the eight assemblies.

The Eight Bases of Overcoming

173. "Ānanda, there are these eight bases of overcoming. What are the eight? Perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the first basis of overcoming.

"Perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the second basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, limited, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' This is the third basis of overcoming.

"Not perceiving material forms internally, one sees forms externally, immeasurable, beautiful or ugly. Having overcome them, one has this perception: 'I know, I see.' 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, one has this perception: 'I know, I see.' 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, one has this perception: 'I know, I see.' 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, one has this perception: 'I know, I see.' 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, one has this perception: 'I know, I see.' This is the eighth basis of overcoming. These, Ānanda, are the eight bases of overcoming.

The Eight Deliverances

174. "Ānanda, there are these eight deliverances. What are the eight? One who is material sees forms - this is the first deliverance. Internally not perceiving material forms, one sees forms externally - this is the second deliverance. One is intent only upon the beautiful - this is the third deliverance. With the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space - this is the fourth deliverance. Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness - this is the fifth deliverance. Having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness - this is the sixth deliverance. Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception. This is the seventh deliverance. Having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - this is the eighth deliverance. These, Ānanda, are the eight deliverances.

175. "On one occasion, Ānanda, I was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. Then, Ānanda, Māra the Evil One approached me; having approached, he stood to one side. Standing to one side, Ānanda, Māra the Evil One said this to me - 'Let the Blessed One now attain final Nibbāna, venerable sir; let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna.' When this was said, I, Ānanda, said this to Māra the Evil One -

'I will not attain final Nibbāna, Evil One, until my monks become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.

'I will not attain final Nibbāna, Evil One, until my nuns become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.

'I will not attain final Nibbāna, Evil One, until my male lay followers become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.

'I will not attain final Nibbāna, Evil One, until my female lay followers become disciples who are learned, disciplined, confident, very learned, bearers of the Teaching, practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, and having learnt their own teacher's doctrine, will tell, teach, make known, establish, open up, analyse, and make clear, and having thoroughly refuted with reason the arisen doctrines of others, will teach the Teaching with the wondrous effect of liberation.

'I will not attain final Nibbāna, Evil One, until this holy life of mine becomes successful and prosperous, widespread, known to many, become widespread, until it is well proclaimed among gods and humans.'

176. "Just now, Ānanda, today at the Cāpāla shrine, Māra the Evil One approached me; having approached, he stood to one side. Standing to one side, Ānanda, Māra the Evil One said this to me - 'Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna. For this speech was spoken by the Blessed One, venerable sir - "I will not attain final Nibbāna, Evil One, until my monks become disciples... etc. until my nuns become disciples... etc. until my male lay followers become disciples... etc. until my female lay followers become disciples... etc. until this holy life of mine becomes successful and prosperous, widespread, known to many, become widespread, until it is well proclaimed among gods and humans." But now, venerable sir, the Blessed One's holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans. Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna. Now is the time, venerable sir, for the Blessed One's final Nibbāna.'

177. "When this was said, I, Ānanda, said this to Māra the Evil One - 'Be at ease, Evil One. Before long the Tathāgata's final Nibbāna will take place. After the elapse of three months from now, the Tathāgata will attain final Nibbāna.' Just now, Ānanda, today at the Cāpāla shrine, the Tathāgata, mindful and fully aware, has relinquished the life force."

The Talk on Ānanda's Request

178. When this was said, the Venerable Ānanda said this to the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans."

"Enough now, Ānanda. Do not request the Tathāgata, it is now the wrong time, Ānanda, for requesting the Tathāgata." For the second time, the Venerable Ānanda... etc. For the third time, the Venerable Ānanda said this to the Blessed One - "Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans."

"Do you have faith, Ānanda, in the Tathāgata's enlightenment?" "Yes, venerable sir." "Then why now, Ānanda, did you press the Tathāgata up to the third time?" "Face to face with the Blessed One I heard this, venerable sir, face to face I received it - 'For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power. If he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle.'" "Do you have faith, Ānanda?" "Yes, venerable sir." "Therefore, Ānanda, this is your wrong-doing, this is your failure, that when such a gross sign was being made by the Tathāgata, such a gross indication was being made, you were not able to penetrate it, you did not request the Tathāgata - 'Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but the third time he would have consented. Therefore, Ānanda, this is your wrong-doing, this is your failure.

179. "On one occasion, Ānanda, I was dwelling at Rājagaha on the Vulture's Peak mountain. There too I addressed you, Ānanda - 'Delightful, Ānanda, is Rājagaha, delightful, Ānanda, is the Vulture's Peak mountain. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle.' Yet even so, Ānanda, when such a gross sign was being made by the Tathāgata, such a gross indication was being made, you were not able to penetrate it, you did not request the Tathāgata - 'Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but the third time he would have consented. Therefore, Ānanda, this is your wrong-doing, this is your failure.

180. "On one occasion, Ānanda, I was dwelling right there at Rājagaha at the Gotama banyan tree... etc. right there at Rājagaha I was dwelling at the Thieves' Precipice... right there at Rājagaha I was dwelling at the Sattapaṇṇi Cave on the slope of Vebhāra... right there at Rājagaha I was dwelling at the Black Rock on the slope of Isigili... right there at Rājagaha I was dwelling at the Sappasoṇḍika Cave in the Cool Grove... right there at Rājagaha I was dwelling at the Tapoda Monastery... right there at Rājagaha I was dwelling at the Bamboo Grove, the Squirrels' Feeding Ground... right there at Rājagaha I was dwelling at Jīvaka's Mango Grove... right there at Rājagaha I was dwelling at the Deer Park in Maddakucchi. There too I addressed you, Ānanda - 'Delightful, Ānanda, is Rājagaha, delightful is the Vulture's Peak mountain, delightful is the Gotama banyan tree, delightful is the Thieves' Precipice, delightful is the Sattapaṇṇi Cave on the slope of Vebhāra, delightful is the Black Rock on the slope of Isigili, delightful is the Sappasoṇḍika Cave in the Cool Grove, delightful is the Tapoda Monastery, delightful is the Squirrels' Feeding Ground in the Bamboo Grove, delightful is Jīvaka's Mango Grove, delightful is the Deer Park in Maddakucchi. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power... etc. if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle.' Yet even so, Ānanda, when such a gross sign was being made by the Tathāgata, such a gross indication was being made, you were not able to penetrate it, you did not request the Tathāgata - 'Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but the third time he would have consented. Therefore, Ānanda, this is your wrong-doing, this is your failure.

181. "On one occasion, Ānanda, I was dwelling right here at Vesālī in the Udena shrine. There too I addressed you, Ānanda - 'Delightful, Ānanda, is Vesālī, delightful is the Udena shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle.' Yet even so, Ānanda, when such a gross sign was being made by the Tathāgata, such a gross indication was being made, you were not able to penetrate it, you did not request the Tathāgata - 'Let the Blessed One remain for a cosmic cycle, venerable sir, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but the third time he would have consented. Therefore, Ānanda, this is your wrong-doing, this is your failure.

182. "On one occasion, Ānanda, I was dwelling right here at Vesālī in the Gotamaka shrine. Etc. Right here at Vesālī I was dwelling in the Sattamba shrine. Right here at Vesālī I was dwelling in the Bahuputta shrine. Right here at Vesālī I was dwelling in the Sārandada shrine. Just now, Ānanda, today at the Cāpāla shrine I addressed you - 'Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine. For anyone, Ānanda, who has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power, if he wishes, he could remain for a cosmic cycle or the remainder of a cosmic cycle. The Tathāgata, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Tathāgata could remain for a cosmic cycle or the remainder of a cosmic cycle.' Yet even so, Ānanda, when such a gross sign was being made by the Tathāgata, such a gross indication was being made, you were not able to penetrate it, you did not request the Tathāgata - 'Let the Blessed One remain for a cosmic cycle, let the Fortunate One remain for a cosmic cycle, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' If you, Ānanda, had requested the Tathāgata, the Tathāgata would have rejected your words twice, but the third time he would have consented. Therefore, Ānanda, this is your wrong-doing, this is your failure.

183. "Has this not been declared by me beforehand, Ānanda - 'There is separation, parting, and becoming otherwise from all that is dear and beloved. How could it be obtained here, Ānanda, that what is born, come to be, conditioned, subject to disintegration, should not disintegrate - this is impossible.' But now, Ānanda, that which has been given up, rejected, released, abandoned, relinquished by the Tathāgata - the life force has been let go, a definite statement has been spoken - 'Before long the Tathāgata's final Nibbāna will take place. After the elapse of three months from now, the Tathāgata will attain final Nibbāna.' That the Tathāgata should take that back again for the sake of life - this is impossible. Come, Ānanda, let us approach the Great Forest, to the Pinnacled Hall." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

Then the Blessed One, together with the Venerable Ānanda, approached the Great Forest, to the Pinnacled Hall; having approached, he addressed the Venerable Ānanda - "Go, Ānanda, and assemble in the assembly hall all the monks who are dwelling in dependence on Vesālī." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and having assembled all the monks who were dwelling in dependence on Vesālī in the assembly hall, he approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, the Venerable Ānanda said this to the Blessed One - "The Community of monks has assembled, venerable sir. Now let the Blessed One do as he thinks fit, venerable sir."

184. Then the Blessed One went to the assembly hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "Therefore, monks, those teachings that have been taught by me through direct knowledge, having learnt them well, should be practised, developed, and cultivated by you, so that this holy life may last long and endure, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. And what, monks, are those teachings that have been taught by me through direct knowledge, which, having learnt them well, should be practised, developed, and cultivated by you, so that this holy life may last long and endure, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans? That is: the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. These, monks, are the teachings that have been taught by me through direct knowledge, which, having learnt them well, should be practised, developed, and cultivated by you, so that this holy life may last long and endure, for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans."

185. Then the Blessed One addressed the monks: "Come now, monks, I address you: all activities have the nature of fall; strive with diligence. Before long the Tathāgata's final Nibbāna will take place. After the elapse of three months from now, the Tathāgata will attain final Nibbāna." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this: -

Third recitation section.

The Elephant's Gaze

186. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. Having walked for almsfood in Vesālī, after the meal, having returned from his alms round, having looked back at Vesālī with an elephant's gaze, he addressed the Venerable Ānanda - "This, Ānanda, will be the Tathāgata's last seeing of Vesālī. Come, Ānanda, let us approach Bhaṇḍagāma." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

Then the Blessed One together with a large Community of monks arrived at Bhaṇḍagāma. There the Blessed One stayed at Bhaṇḍagāma. There the Blessed One addressed the monks - "Monks, through not understanding, through not penetrating four things, thus this long course has been run through and wandered through by me as well as by you. Which four? Monks, through not understanding, through not penetrating noble morality, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble concentration, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble wisdom, thus this long course has been run through and wandered through by me as well as by you. Monks, through not understanding, through not penetrating noble liberation, thus this long course has been run through and wandered through by me as well as by you. Monks, this noble morality has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

There too the Blessed One, while dwelling at Bhaṇḍagāma, frequently gave this Teaching talk to the monks - "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

The Talk on the Four Great References

187. Then the Blessed One, having dwelt at Bhaṇḍagāma as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Hatthigāma, Ambagāma, Jambugāma, and Bhoganagara." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Bhoganagara. There the Blessed One stayed at Bhoganagara in the Ānanda shrine. There the Blessed One addressed the monks - "I will teach you, monks, these four great references. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -

188. "Here, monks, a monk might say thus: 'Face to face with the Blessed One I heard this, friend, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One; and it has been misapprehended by this monk.' Thus, monks, you should reject it. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One; and it has been rightly taken by this monk.' This, monks, you should remember as the first great reference.

"Here again, monks, a monk might say thus: 'In such and such a residence a monastic community dwells with elders and leaders. Face to face with that monastic community I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in and without protesting against, having thoroughly learnt those terms and phrases, they should be traced back to the discourses and compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One; and it has been misapprehended by that monastic community.' Thus, monks, you should reject it. If, when being traced back to the discourses and compared with the monastic discipline, they do fit into the discourses and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One; and it has been rightly taken by that monastic community.' This, monks, you should remember as the second great reference.

"Here again, monks, a monk might say thus: 'In such and such a residence several elder monks dwell who are very learned, who have learnt the collections, who are bearers of the Teaching, bearers of the monastic discipline, bearers of the matrices. Face to face with those elders I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in etc. and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One; and it has been misapprehended by those elders.' Thus, monks, you should reject it. If, when being traced back to the discourses etc. and agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One; and it has been rightly taken by those elders.' This, monks, you should remember as the third great reference.

"Here again, monks, a monk might say thus: 'In such and such a residence there dwells a single elder monk who is very learned, who has learnt the collections, a bearer of the Teaching, a bearer of the monastic discipline, a bearer of the matrices. Face to face with that elder I heard this, face to face I received it: this is the Teaching, this is the monastic discipline, this is the Teacher's instruction.' That monk's words, monks, should neither be delighted in nor protested against. Without delighting in it, without protesting against it, having learnt those terms and phrases well, they should be reinstated in the discourses, they should be compared with the monastic discipline. If, when being traced back to the discourses and compared with the monastic discipline, they do not fit into the discourses and do not agree with the monastic discipline, the conclusion should be reached here: 'Certainly, this is not the word of that Blessed One; and it has been misapprehended by that elder.' Thus, monks, you should reject it. But if, when being reinstated in the discourses and compared with the monastic discipline, they do enter into the discourses and are seen in the monastic discipline, the conclusion should be reached here: 'Certainly, this is the word of that Blessed One; and it has been rightly taken by that elder.' This, monks, is the fourth great reference that you should keep. These, monks, are the four great references that you should keep."

There too the Blessed One, while dwelling at Bhoganagara in the Ānanda shrine, frequently gave this Teaching talk to the monks: "Such is morality, such is concentration, such is wisdom. Concentration developed through morality is of great fruit and great benefit. Wisdom developed through concentration is of great fruit and great benefit. The mind developed through wisdom becomes completely liberated from the mental corruptions, as follows: the mental corruption of sensuality, the mental corruption of existence, the mental corruption of ignorance."

The Story of Cunda the Smith's Son

189. Then the Blessed One, having dwelt at Bhoganagara as long as he liked, addressed the Venerable Ānanda - "Come, Ānanda, let us approach Pāvā." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks arrived at Pāvā. There the Blessed One stayed at Pāvā in the mango grove of Cunda, the smith's son. Cunda, the smith's son, heard - "The Blessed One, it is said, has arrived at Pāvā and is staying at Pāvā in my mango grove." Then Cunda, the smith's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened Cunda, the smith's son, seated to one side with a talk on the Teaching. Then Cunda, the smith's son, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, said this to the Blessed One - "May the Blessed One consent to accept a meal from me tomorrow together with the Community of monks, venerable sir." The Blessed One consented by silence. Then Cunda, the smith's son, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

Then Cunda, the smith's son, after that night had passed, having had superior solid and soft food prepared at his own dwelling, and an abundance of sūkaramaddava, announced the time to the Blessed One - "It is time, venerable sir, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, together with the Community of monks, approached the dwelling of Cunda, the smith's son; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed Cunda, the smith's son - "Cunda, serve me with the sūkaramaddava that has been prepared. But serve the Community of monks with the other solid and soft food that has been prepared." "Yes, venerable sir," Cunda, the smith's son, having replied to the Blessed One, served the Blessed One with the sūkaramaddava that had been prepared. And he served the Community of monks with the other solid and soft food that had been prepared. Then the Blessed One addressed Cunda, the smith's son - "Cunda, bury in a pit whatever sūkaramaddava is left over. I do not see anyone, Cunda, 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, by whom that, when eaten, would be properly digested, except by the Tathāgata." "Yes, venerable sir," Cunda, the smith's son, having replied to the Blessed One, buried in a pit the sūkaramaddava that was left over, and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. The Blessed One, having instructed, encouraged, inspired, and gladdened Cunda, the smith's son, seated to one side with a talk on the Teaching, rose from his seat and departed.

190. Then a severe illness arose in the Blessed One who had finished eating the meal of Cunda, the smith's son, bloody diarrhoea with painful feelings occurring, bordering on death. These the Blessed One endured, mindful and fully aware, without being distressed. Then the Blessed One addressed the Venerable Ānanda - "Come, Ānanda, let us approach Kusinārā." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

The Fetching of Water

191. Then the Blessed One, having turned aside from the road, approached a certain tree-root; having approached, he addressed the Venerable Ānanda - "Come now, Ānanda, prepare for me the double robe folded in four, I am tired, Ānanda, I will sit down." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One and prepared the double robe folded in four. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water, I am thirsty, Ānanda, I will drink." When this was said, the Venerable Ānanda said this to the Blessed One - "Just now, venerable sir, about five hundred carts have passed by, that water cut up by the wheels flows shallow, stirred up, and muddy. This, venerable sir, is the Kakudhā river not far away, with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. Here the Blessed One will drink drinking water and will cool his limbs."

For the second time the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water, I am thirsty, Ānanda, I will drink." For the second time the Venerable Ānanda said this to the Blessed One - "Just now, venerable sir, about five hundred carts have passed by, that water cut up by the wheels flows shallow, stirred up, and muddy. This, venerable sir, is the Kakudhā river not far away, with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. Here the Blessed One will drink drinking water and will cool his limbs."

For the third time the Blessed One addressed the Venerable Ānanda - "Come now, Ānanda, bring me drinking water, I am thirsty, Ānanda, I will drink." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and taking the bowl, he approached that small river. Then that small river, which had been cut up by the wheels, shallow, stirred up, and muddy, flowing, when the Venerable Ānanda approached, flowed clear, very pure, and undisturbed. Then this occurred to the Venerable Ānanda: "Wonderful indeed, friend, marvellous indeed, friend, is the great supernormal power and great majesty of the Tathāgata. For this small river, which had been cut up by the wheels, shallow, stirred up, and muddy, flowing, when I approached, flows clear, very pure, and undisturbed." Having taken drinking water with the bowl, he approached the Blessed One; having approached, he said this to the Blessed One - "Wonderful, venerable sir, marvellous, venerable sir, is the great supernormal power and great majesty of the Tathāgata. Just now, venerable sir, that small river, which had been cut up by the wheels, shallow, stirred up, and muddy, flowing, when I approached, flowed clear, very pure, and undisturbed. Let the Blessed One drink the drinking water, let the Fortunate One drink the drinking water." Then the Blessed One drank the drinking water.

The Story of Pukkusa the Malla's Son

192. Now at that time Pukkusa, a son of the Mallas, a disciple of Āḷāra Kālāma, was travelling along the highway from Kusinārā to Pāvā. Pukkusa, a son of the Mallas, saw the Blessed One seated at the foot of a certain tree. Having seen him, he approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Pukkusa, a son of the Mallas, said this to the Blessed One - "Wonderful, venerable sir, marvellous, venerable sir, indeed, venerable sir, those gone forth dwell with a peaceful abiding. Once upon a time, venerable sir, Āḷāra Kālāma, while travelling along the highway, having turned aside from the road, sat down for the day's abiding at the foot of a certain tree not far away. Then, venerable sir, about five hundred carts passed by close to Āḷāra Kālāma. Then, venerable sir, a certain man coming along behind that caravan approached Āḷāra Kālāma; having approached, he said this to Āḷāra Kālāma - 'Did you, venerable sir, see about five hundred carts that have passed by?' 'No indeed, friend, I did not see them.' 'But then, venerable sir, did you hear the sound?' 'No indeed, friend, I did not hear the sound.' 'But then, venerable sir, were you asleep?' 'No indeed, friend, I was not asleep.' 'But then, venerable sir, were you conscious?' 'Yes, friend.' 'So you, venerable sir, being conscious and awake, neither saw about five hundred carts that passed by close by, nor heard the sound; yet, venerable sir, was your double robe covered with dust?' 'Yes, friend.' Then, venerable sir, this occurred to that man - 'Wonderful indeed, friend, marvellous indeed, friend, indeed, friend, those gone forth dwell with a peaceful abiding. For one who is conscious and awake neither sees about five hundred carts that have passed by close by, nor will hear the sound!' Having declared lofty confidence in Āḷāra Kālāma, he departed."

193. "What do you think, Pukkusa, which is more difficult to do or more difficult to attain - that one who is conscious and awake would neither see about five hundred carts that passed by close by, nor hear the sound; or that one who is conscious and awake, while the sky was raining, while the sky was thundering, while lightning was flashing, while a thunderbolt was crashing, would neither see nor hear the sound?" "What indeed, venerable sir, would five hundred carts do, or six hundred carts, or seven hundred carts, or eight hundred carts, or nine hundred carts, or a thousand carts, or a hundred thousand carts? Rather, this indeed is more difficult to do and more difficult to attain - that one who is conscious and awake, while the sky was raining, while the sky was thundering, while lightning was flashing, while a thunderbolt was crashing, would neither see nor hear the sound."

"On one occasion, Pukkusa, I was dwelling at Ātumā in a granary. Now at that time, while the sky was raining, while the sky was thundering, while lightning was flashing, while a thunderbolt was crashing, not far from the granary, two farmer brothers were killed and four oxen. Then, Pukkusa, a great multitude of people, having gone out from Ātumā, approached where those two farmer brothers had been killed and the four oxen. Now at that time, Pukkusa, having come out from the granary, I was walking up and down in the open air at the door of the granary. Then, Pukkusa, a certain man from that great multitude of people approached me; having approached, he paid respect to me and stood to one side. To that man standing to one side, Pukkusa, I said this - 'Why, friend, has this great multitude of people gathered together?' 'Just now, venerable sir, while the sky was raining, while the sky was thundering, while lightning was flashing, while a thunderbolt was crashing, two farmer brothers were killed and four oxen. Here this great multitude of people has gathered together. But where were you, venerable sir?' 'I was right here, friend.' 'But then, venerable sir, did you see?' 'No indeed, friend, I did not see them.' 'But then, venerable sir, did you hear the sound?' 'No indeed, friend, I did not hear the sound.' 'But then, venerable sir, were you asleep?' 'No indeed, friend, I was not asleep.' 'But then, venerable sir, were you conscious?' 'Yes, friend.' 'So you, venerable sir, being conscious and awake, while the sky was raining, while the sky was thundering, while lightning was flashing, while a thunderbolt was crashing, neither saw nor heard the sound?' 'Yes, friend.'

"Then, Pukkusa, this occurred to that man - 'Wonderful indeed, friend, marvellous indeed, friend, indeed, friend, those gone forth dwell with a peaceful abiding. For one who is conscious and awake, while the sky was raining, while the sky was thundering, while lightning was flashing, while a thunderbolt was crashing, neither sees nor will hear the sound!' Having declared lofty confidence in me, having paid respect to me, having circumambulated me keeping me on his right, he departed."

When this was said, Pukkusa, a son of the Mallas, said this to the Blessed One - "I, venerable sir, whatever confidence I had in Āḷāra Kālāma, that I scatter to the great wind or let it be carried away by a swift-flowing river. Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."

194. Then Pukkusa, a son of the Mallas, addressed a certain man - "Come now, my good man, bring me a pair of polished gold-coloured robes to wear." "Yes, venerable sir," that man replied to Pukkusa, a son of the Mallas, and brought that pair of polished gold-coloured robes to wear. Then Pukkusa, a son of the Mallas, offered that pair of polished gold-coloured robes to wear to the Blessed One - "This, venerable sir, is a pair of polished gold-coloured robes to wear. May the Blessed One accept it from me out of compassion." "If so, Pukkusa, clothe me with one and Ānanda with one." "Yes, venerable sir," Pukkusa, a son of the Mallas, replied to the Blessed One, and clothed the Blessed One with one and the Venerable Ānanda with one. Then the Blessed One instructed, encouraged, inspired, and gladdened Pukkusa, a son of the Mallas, with a talk on the Teaching. Then Pukkusa, a son of the Mallas, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

195. Then the Venerable Ānanda, when Pukkusa, a son of the Mallas, had recently departed, offered that pair of polished gold-coloured robes to wear to the Blessed One's body. That, offered to the Blessed One's body, appeared like a faded ember. Then the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir, how pure, Venerable Sir, is the Tathāgata's complexion, how bright. This, Venerable Sir, pair of polished gold-coloured robes to wear, offered to the Blessed One's body, appears like a faded ember." "So it is, Ānanda, so it is, Ānanda. On two occasions the Tathāgata's body is exceedingly pure, the complexion bright. On which two? On the night, Ānanda, when the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and on the night when he attains final Nibbāna through the Nibbāna element without residue of clinging. On these two occasions indeed, Ānanda, the Tathāgata's body is exceedingly pure, the complexion bright. "Today indeed, Ānanda, in the last watch of the night, at Kusinārā in the Upavattana, in the Sāla grove of the Mallas, between the twin Sāla trees, the Tathāgata's final Nibbāna will take place. Come, Ānanda, let us approach the Kakudhā river." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One.

196. Then the Blessed One together with a large Community of monks approached the Kakudhā river; having approached, having plunged into the Kakudhā river, having bathed and drunk, having come out, he approached the mango grove. Having approached, he addressed the Venerable Cundaka - "Come now, Cundaka, prepare for me the double robe folded in four, I am tired, Cundaka, I will lie down."

"Yes, venerable sir," the Venerable Cundaka replied to the Blessed One and prepared the double robe folded in four. Then the Blessed One lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. But the Venerable Cundaka sat down right there in front of the Blessed One.

197. Then the Blessed One addressed the Venerable Ānanda - "Now, Ānanda, someone might cause regret to Cunda, the smith's son - 'It is a loss for you, friend Cunda, it is ill-gained for you, that the Tathāgata, having eaten your last almsfood, attained final Nibbāna.' Ānanda, the regret of Cunda, the smith's son, should be removed thus - 'It is a gain for you, friend Cunda, it is well-gained for you, that the Tathāgata, having eaten your last almsfood, attained final Nibbāna. Face to face with the Blessed One I heard this, friend Cunda, face to face I received it - these two almsfoods are of equal fruit, of equal result, far greater in fruit and far greater in benefit than other almsfoods. Which two? The almsfood having eaten which the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and the almsfood having eaten which the Tathāgata attains final Nibbāna through the Nibbāna element without residue of clinging. These two almsfoods are of equal fruit, of equal result, far greater in fruit and far greater in benefit than other almsfoods. Action conducive to life has been accumulated by the Venerable Cunda, the smith's son, action conducive to beauty has been accumulated by the Venerable Cunda, the smith's son, action conducive to happiness has been accumulated by the Venerable Cunda, the smith's son, action conducive to fame has been accumulated by the Venerable Cunda, the smith's son, action conducive to heaven has been accumulated by the Venerable Cunda, the smith's son, action conducive to authority has been accumulated by the Venerable Cunda, the smith's son.' Ānanda, the regret of Cunda, the smith's son, should be removed thus." Then the Blessed One, having understood this matter, at that time uttered this inspired utterance -

Fourth recitation section.

The Twin Sāla Trees

198. Then the Blessed One addressed the Venerable Ānanda - "Come, Ānanda, let us approach the far bank of the river Hiraññavatī, to Kusinārā, to the Upavattana, to the Sāla grove of the Mallas." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the Blessed One together with a large Community of monks approached the far bank of the river Hiraññavatī, to Kusinārā, to the Upavattana, to the Sāla grove of the Mallas. Having approached, he addressed the Venerable Ānanda - "Come now, Ānanda, prepare for me a small bed between the twin Sāla trees with the head to the north, I am tired, Ānanda, I will lie down." "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One and prepared a small bed between the twin Sāla trees with the head to the north. Then the Blessed One lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware.

Now at that time the twin Sāla trees were in full bloom with flowers out of season. They scattered, showered, and covered the Tathāgata's body in homage to the Tathāgata. Divine mandārava flowers also fell from the sky; they scattered, showered, and covered the Tathāgata's body in homage to the Tathāgata. Divine sandalwood powder also fell from the sky; it scattered, showered, and covered the Tathāgata's body in homage to the Tathāgata. Divine musical instruments also sounded in the sky in homage to the Tathāgata. Divine songs also resounded in the sky in homage to the Tathāgata.

199. Then the Blessed One addressed the Venerable Ānanda - "Ānanda, the twin Sāla trees are in full bloom with flowers out of season. They scattered, showered, and covered the Tathāgata's body in homage to the Tathāgata. Divine mandārava flowers also fell from the sky; they scattered, showered, and covered the Tathāgata's body in homage to the Tathāgata. Divine sandalwood powder also fell from the sky; it scattered, showered, and covered the Tathāgata's body in homage to the Tathāgata. Divine musical instruments also sounded in the sky in homage to the Tathāgata. Divine songs also resounded in the sky in homage to the Tathāgata. But not by this much, Ānanda, is the Tathāgata honoured or respected or revered or venerated or esteemed. Whoever, Ānanda, whether monk or nun or male lay follower or female lay follower, dwells practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, that one honours the Tathāgata, respects, reveres, venerates, and esteems with the supreme homage. Therefore, Ānanda, 'We will dwell practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching.' Thus indeed, Ānanda, should you train."

The Elder Upavāṇa

200. Now at that time the Venerable Upavāṇa was standing in front of the Blessed One, fanning the Blessed One. Then the Blessed One dismissed the Venerable Upavāṇa - "Step aside, monk, do not stand in front of me." Then this occurred to the Venerable Ānanda: "This Venerable Upavāṇa has for a long time been the Blessed One's attendant, one who kept near, one who stayed close by. And yet the Blessed One at this final time dismisses the Venerable Upavāṇa - 'Step aside, monk, do not stand in front of me.' What is the cause, what is the condition, that the Blessed One dismisses the Venerable Upavāṇa - 'Step aside, monk, do not stand in front of me'?" Then the Venerable Ānanda said this to the Blessed One - "This, Venerable Sir, Venerable Upavāṇa has for a long time been the Blessed One's attendant, one who kept near, one who stayed close by. And yet the Blessed One at this final time dismisses the Venerable Upavāṇa - "Step aside, monk, do not stand in front of me." What, Venerable Sir, is the cause, what is the condition, that the Blessed One dismisses the Venerable Upavāṇa - "Step aside, monk, do not stand in front of me"? "Mostly, Ānanda, deities from the ten world systems have gathered together to see the Tathāgata. As far as, Ānanda, twelve yojanas all around from Kusinārā to the Upavattana, the Sāla grove of the Mallas, there is no spot even the size of the tip of a hair that is not pervaded by influential deities. The deities, Ānanda, are grumbling - 'From afar indeed we have come to see the Tathāgata. Rarely, from time to time, do Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones. Today itself, in the last watch of the night, the Tathāgata's final Nibbāna will take place. And this influential monk is standing in front of the Blessed One, obstructing, and we do not get to see the Tathāgata at this final time.'"

201. "But of what sort, venerable sir, does the Blessed One consider the deities to be?" "There are, Ānanda, deities in space with perception of earth who, having dishevelled their hair, weep, having raised their arms, weep, fall down as if cut off, roll forward, roll backward - 'Too soon the Blessed One will attain final nibbāna, too soon the Fortunate One will attain final nibbāna, too soon the eye in the world will disappear.'

"There are, Ānanda, deities on earth with perception of earth who, having dishevelled their hair, weep, having raised their arms, weep, fall down as if cut off, roll forward, roll backward - 'Too soon the Blessed One will attain final nibbāna, too soon the Fortunate One will attain final nibbāna, too soon the eye in the world will disappear.'"

"But those deities who are without lust, they, mindful and fully aware, accept it - 'Impermanent are activities, how could it be obtained here?'"

The Four Places for Stirring Emotion

202. "Formerly, venerable sir, monks who had completed the rains retreat in various directions would come to see the Tathāgata. We would get to see those monks who are inspiring to the mind, we would get to attend upon them. But after the Blessed One's passing, venerable sir, we will not get to see those monks who are inspiring to the mind, we will not get to attend upon them."

"There are these four places, Ānanda, that are to be seen and that arouse spiritual urgency for a faithful son of good family. What are the four? 'Here the Tathāgata was born' - this, Ānanda, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. 'Here the Tathāgata fully awakened to the unsurpassed perfect enlightenment' - this, Ānanda, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. 'Here the unsurpassed wheel of the Teaching was set in motion by the Tathāgata' - this, Ānanda, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. 'Here the Tathāgata attained final Nibbāna through the Nibbāna element without residue of clinging' - this, Ānanda, is a place to be seen and that arouses spiritual urgency for a faithful son of good family. These, Ānanda, are the four places that are to be seen and that arouse spiritual urgency for a faithful son of good family.

"Faithful monks, nuns, male lay followers, and female lay followers will come, Ānanda - 'Here the Tathāgata was born,' 'Here the Tathāgata fully awakened to the unsurpassed perfect enlightenment,' 'Here the unsurpassed wheel of the Teaching was set in motion by the Tathāgata,' 'Here the Tathāgata attained final Nibbāna through the Nibbāna element without residue of clinging.' Whoever, Ānanda, while wandering on a pilgrimage to the shrines, will die with a confident mind, all of them, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world."

The Talk on Ānanda's Questions

203. "How, venerable sir, should we proceed with regard to womankind?" "Not seeing them, Ānanda." "But when there is seeing, Blessed One, how should one proceed?" "Not conversing, Ānanda." "But, venerable sir, when one is being addressed, how should one proceed?" "Mindfulness, Ānanda, should be established."

204. "How, venerable sir, should we proceed with regard to the Tathāgata's body?" "You, Ānanda, should not be occupied with the veneration of the Tathāgata's body. Come now, Ānanda, strive for the essential goal, devote yourselves to the essential goal, dwell diligent, ardent, and resolute for the essential goal. There are, Ānanda, wise warriors, wise brahmins, and wise householders who have faith in the Tathāgata, they will perform the veneration of the Tathāgata's body."

205. "But how, venerable sir, should one proceed with regard to the Tathāgata's body?" "Just as, Ānanda, they proceed with regard to the body of a universal monarch, so should one proceed with regard to the Tathāgata's body." "But how, venerable sir, do they proceed with regard to the body of a universal monarch?" "Ānanda, they wrap the body of a universal monarch with new cloth, having wrapped it with new cloth they wrap it with carded cotton, having wrapped it with carded cotton they wrap it with new cloth. By this method, having wrapped the body of a universal monarch with five hundred pairs of cloths, having placed it in an iron oil vessel, having covered it with another iron vessel, having made a funeral pyre of all kinds of fragrant woods, they cremate the body of the universal monarch. At a crossroads they build a monument for the universal monarch. Thus indeed, Ānanda, they proceed with regard to the body of a universal monarch. Just as, Ānanda, they proceed with regard to the body of a universal monarch, so should one proceed with regard to the Tathāgata's body. A monument for the Tathāgata should be built at a crossroads. There, those who will offer garlands or fragrance or scented powder, or will pay respect, or will gladden their minds, that will be for their welfare and happiness for a long time.

The Person Worthy of a Stūpa

206. "There are these four, Ānanda, who are worthy of a monument. Which four? A Tathāgata, a Worthy One, a Perfectly Self-awakened One is worthy of a monument; a Paccekabuddha is worthy of a monument; a disciple of the Tathāgata is worthy of a monument; a wheel-turning monarch is worthy of a monument.

"And for what reason, Ānanda, is a Tathāgata, a Worthy One, a Perfectly Self-awakened One worthy of a monument? 'This is the monument of that Blessed One, the Worthy One, the Perfectly Self-awakened One' - Ānanda, many people gladden their minds. Having gladdened their minds there, upon the body's collapse at death, they are reborn in a fortunate realm, in a heavenly world. This indeed, Ānanda, is the reason why a Tathāgata, a Worthy One, a Perfectly Self-awakened One is worthy of a monument.

"And for what reason, Ānanda, is a Paccekabuddha worthy of a monument? 'This is the monument of that Blessed Paccekabuddha' - Ānanda, many people gladden their minds. Having gladdened their minds there, upon the body's collapse at death, they are reborn in a fortunate realm, in a heavenly world. This indeed, Ānanda, is the reason why a Paccekabuddha is worthy of a monument.

"And for what reason, Ānanda, is a disciple of the Tathāgata worthy of a monument? 'This is the monument of a disciple of that Blessed One, the Worthy One, the Perfectly Self-awakened One' - Ānanda, many people gladden their minds. Having gladdened their minds there, upon the body's collapse at death, they are reborn in a fortunate realm, in a heavenly world. This indeed, Ānanda, is the reason why a disciple of the Tathāgata is worthy of a monument.

"And for what reason, Ānanda, is a wheel-turning monarch worthy of a monument? 'This is the monument of that righteous king of righteousness' - Ānanda, many people gladden their minds. Having gladdened their minds there, upon the body's collapse at death, they are reborn in a fortunate realm, in a heavenly world. This indeed, Ānanda, is the reason why a wheel-turning monarch is worthy of a monument. These indeed, Ānanda, are the four who are worthy of a monument."

The Marvellous Quality of Ānanda

207. Then the Venerable Ānanda, having entered the dwelling and taken hold of the lintel of the door, stood crying - "Alas, I am still a learner with work still to be done, and my Teacher will attain final Nibbāna, he who has compassion for me." Then the Blessed One addressed the monks: "Where, monks, is Ānanda?" "This, venerable sir, the Venerable Ānanda, having entered the dwelling and taken hold of the lintel of the door, is standing crying - 'Alas, I am still a learner with work still to be done, and my Teacher will attain final Nibbāna, he who has compassion for me.'" Then the Blessed One addressed a certain monk - "Come, monk, in my name address Ānanda - 'The Teacher calls you, friend Ānanda.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda - "The Teacher calls you, friend Ānanda." "Yes, friend," the Venerable Ānanda replied to that monk and 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 - "Enough, Ānanda, do not grieve, do not lament. Has this not been declared by me beforehand, Ānanda - 'There is separation, parting, and becoming otherwise from all that is dear and beloved'; how could it be obtained here, Ānanda? That what is born, come to be, conditioned, subject to disintegration - that indeed even the Tathāgata's body should not disintegrate - this is impossible. For a long time, Ānanda, the Tathāgata has been attended by you with bodily action through friendliness, beneficial, pleasant, undivided, limitless; with verbal action through friendliness, beneficial, pleasant, undivided, limitless; with mental action through friendliness, beneficial, pleasant, undivided, limitless. You have made merit, Ānanda; devote yourself to striving, soon you will be without mental corruptions."

208. Then the Blessed One addressed the monks: "Monks, those who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, those Blessed Ones too had just such supreme attendants, just as Ānanda is to me. Monks, those who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, those Blessed Ones too will have just such supreme attendants, just as Ānanda is to me. Monks, Ānanda is wise; monks, Ānanda is intelligent. He knows 'This is the time for monks to approach the Tathāgata for an audience, this is the time for nuns, this is the time for male lay followers, this is the time for female lay followers, this is the time for kings, royal ministers, sectarians, and disciples of sectarians.'

209. "Monks, there are these four wonderful and marvellous qualities in Ānanda. Which four? If, monks, an assembly of monks approaches Ānanda for an audience, that assembly is delighted by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of monks is unsatisfied, monks, when Ānanda becomes silent. If, monks, an assembly of nuns approaches Ānanda for an audience, that assembly is delighted by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of nuns is unsatisfied, monks, when Ānanda becomes silent. If, monks, an assembly of lay followers approaches Ānanda for an audience, that assembly is delighted by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of lay followers is unsatisfied, monks, when Ānanda becomes silent. If, monks, an assembly of female lay followers approaches Ānanda for an audience, that assembly is delighted by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of female lay followers is unsatisfied, monks, when Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda.

"Monks, there are these four wonderful and marvellous qualities in a wheel-turning monarch. Which four? If, monks, an assembly of nobles approaches the wheel-turning monarch for an audience, that assembly is delighted by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of nobles is unsatisfied, monks. Then the wheel-turning monarch becomes silent. If, monks, an assembly of brahmins... etc. an assembly of householders... etc. an assembly of ascetics approaches the wheel-turning monarch for an audience, that assembly is delighted by seeing him. If there the wheel-turning monarch speaks, that assembly is also delighted by what is spoken. The assembly of ascetics is unsatisfied, monks, when the wheel-turning monarch becomes silent. Just so, monks, there are these four wonderful and marvellous qualities in Ānanda. If, monks, an assembly of monks approaches Ānanda for an audience, that assembly is delighted by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of monks is unsatisfied, monks. Then Ānanda becomes silent. If, monks, an assembly of nuns... etc. an assembly of lay followers... etc. an assembly of female lay followers approaches Ānanda for an audience, that assembly is delighted by seeing him. If there Ānanda speaks the Teaching, that assembly is also delighted by what is spoken. The assembly of female lay followers is unsatisfied, monks. Then Ānanda becomes silent. These, monks, are the four wonderful and marvellous qualities in Ānanda."

The Teaching of the Mahāsudassana Discourse

210. When this was said, the Venerable Ānanda said this to the Blessed One - "Venerable sir, let not the Blessed One attain final Nibbāna in this small town, this barren town, this branch town. There are, venerable sir, other great cities, as follows - Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī; let the Blessed One attain final Nibbāna here. Here there are many wealthy warriors, wealthy brahmins, and wealthy householders who have faith in the Tathāgata. They will perform the veneration of the Tathāgata's body." "Do not say so, Ānanda; do not say so, Ānanda - 'a small town, a barren town, a branch town.'

"Once upon a time, Ānanda, there was a king named Mahāsudassana, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures. Ānanda, for King Mahāsudassana, this Kusinārā was a royal city named Kusāvatī, twelve yojanas in length from east to west; and seven yojanas in breadth from north to south. Kusāvatī, Ānanda, the royal city, was prosperous and flourishing, populous, crowded with people, and having plenty of food. Just as, Ānanda, the royal city of the gods named Āḷakamandā is prosperous and flourishing, populous, crowded with spirits, and having plenty of food; just so, Ānanda, Kusāvatī the royal city was prosperous and flourishing, populous, crowded with people, and having plenty of food. Kusāvatī, Ānanda, the royal city, was never free from ten sounds both by day and by night, as follows - the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conches, the sound of cymbals, the sound of hand-clapping, and the tenth sound of 'eat, drink, and chew.'

"Go, Ānanda, having entered Kusinārā, announce to the Mallas of Kusinārā - 'Today indeed, Vāseṭṭhas, in the last watch of the night, the Tathāgata's final Nibbāna will take place. Come forth, Vāseṭṭhas, come forth, Vāseṭṭhas. Do not be remorseful afterwards - the Tathāgata's final Nibbāna took place in our village territory, and we did not get to see the Tathāgata at the final time.'" "Yes, venerable sir," the Venerable Ānanda replied to the Blessed One, and having dressed, taking his bowl and robe, with a companion, entered Kusinārā.

The Homage of the Mallas

211. Now at that time the Mallas of Kusinārā were assembled in the assembly hall on some business. Then the Venerable Ānanda approached the assembly hall of the Mallas of Kusinārā; having approached, he announced to the Mallas of Kusinārā – "Today indeed, Vāseṭṭhas, in the last watch of the night, the Tathāgata's final Nibbāna will take place. Come forth, Vāseṭṭhas, come forth, Vāseṭṭhas. Do not be remorseful afterwards - 'The Tathāgata's final Nibbāna took place in our village territory, and we did not get to see the Tathāgata at the final time.'" Having heard this word of the Venerable Ānanda, the Mallas and the sons of the Mallas and the daughters-in-law of the Mallas and the wives of the Mallas, afflicted with misery, unhappy, overcome with mental suffering, some having dishevelled their hair weep, having raised their arms weep, fall down as if cut off, roll forward, roll backward – "Too soon the Blessed One will attain final Nibbāna, too soon the Fortunate One will attain final Nibbāna, too soon the eye in the world will disappear." Then the Mallas and the sons of the Mallas and the daughters-in-law of the Mallas and the wives of the Mallas, afflicted with misery, unhappy, overcome with mental suffering, approached the Upavattana, the Sāla grove of the Mallas, where the Venerable Ānanda was. Then this occurred to the Venerable Ānanda: "If I have the Mallas of Kusinārā pay respect to the Blessed One one by one, the Blessed One will not have been paid respect by the Mallas of Kusinārā, and this night will become light. What if I were to have the Mallas of Kusinārā pay respect to the Blessed One, having arranged them generation by generation – 'Venerable sir, the Malla of such and such a name, together with his sons, together with his wife, together with his retinue, together with his ministers, pays respect with his head at the Blessed One's feet.'" Then the Venerable Ānanda had the Mallas of Kusinārā pay respect to the Blessed One, having arranged them generation by generation – "Venerable sir, the Malla of such and such a name, together with his sons, together with his wife, together with his retinue, together with his ministers, pays respect with his head at the Blessed One's feet." Then the Venerable Ānanda, by this method, had the Mallas of Kusinārā pay respect to the Blessed One in the first watch itself.

The Story of the Wandering Ascetic Subhadda

212. Now at that time a wandering ascetic named Subhadda was dwelling at Kusinārā. The wandering ascetic Subhadda heard - "Today, it seems, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place." Then this occurred to the wandering ascetic Subhadda - "I have heard this from wandering ascetics who are senior, elderly, teachers and teachers' teachers, when they speak - 'Rarely, from time to time, do Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones.' Today itself, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place. And this matter of uncertainty has arisen in me; thus confident am I in the ascetic Gotama: 'The ascetic Gotama is able to teach me the Teaching in such a way that I might abandon this matter of uncertainty.'" Then the wandering ascetic Subhadda went to the Upavattana, the Sāla grove of the Mallas, and approached the Venerable Ānanda; having approached, he said this to the Venerable Ānanda - "I have heard this, dear Ānanda, from wandering ascetics who are senior, elderly, teachers and teachers' teachers, when they speak - 'Rarely, from time to time, do Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones.' Today itself, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place. And this matter of uncertainty has arisen in me - thus confident am I in the ascetic Gotama: 'The ascetic Gotama is able to teach me the Teaching in such a way that I might abandon this matter of uncertainty.' It would be good, dear Ānanda, if I could obtain an audience with the ascetic Gotama." When this was said, the Venerable Ānanda said this to the wandering ascetic Subhadda - "Enough, friend Subhadda, do not trouble the Tathāgata; the Blessed One is weary." For the second time, the wandering ascetic Subhadda... etc. For the third time, the wandering ascetic Subhadda said this to the Venerable Ānanda - "I have heard this, dear Ānanda, from wandering ascetics who are senior, elderly, teachers and teachers' teachers, when they speak - 'Rarely, from time to time, do Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones.' Today itself, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place. And this matter of uncertainty has arisen in me - thus confident am I in the ascetic Gotama: 'The ascetic Gotama is able to teach me the Teaching in such a way that I might abandon this matter of uncertainty.' It would be good, dear Ānanda, if I could obtain an audience with the ascetic Gotama." For the third time, the Venerable Ānanda said this to the wandering ascetic Subhadda - "Enough, friend Subhadda, do not trouble the Tathāgata; the Blessed One is weary."

213. The Blessed One heard this friendly conversation of the Venerable Ānanda with the wandering ascetic Subhadda. Then the Blessed One addressed the Venerable Ānanda - "Enough, Ānanda, do not obstruct Subhadda, let Subhadda, Ānanda, obtain an audience with the Tathāgata. Whatever Subhadda will ask me, all that he will ask seeking knowledge, not seeking to trouble. And whatever I, being asked, will answer, he will understand that quickly." Then the Venerable Ānanda said this to the wandering ascetic Subhadda - "Go, friend Subhadda, the Blessed One gives you permission." Then the wandering ascetic Subhadda approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Subhadda said this to the Blessed One - "These ascetics and brahmins, Master Gotama, who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta - did all of them directly know according to their own acknowledgment, or did none of them directly know, or did some directly know and some not directly know?" "Enough, Subhadda, let this be - 'Did all of them directly know according to their own acknowledgment, or did none of them directly know, or did some directly know and some not directly know.' I will teach you the Teaching, Subhadda; listen to that, pay close attention, I will speak." "Yes, venerable sir," the wandering ascetic Subhadda assented to the Blessed One. The Blessed One said this -

214. "In whatever Teaching and discipline, Subhadda, the noble eightfold path is not found, an ascetic is not found there. A second ascetic is not found there. A third ascetic is not found there. A fourth ascetic is not found there. But in whatever Teaching and discipline, Subhadda, the noble eightfold path is found, an ascetic is found there, a second ascetic is found there, a third ascetic is found there, a fourth ascetic is found there. In this Teaching and discipline, Subhadda, the noble eightfold path is found; here only, Subhadda, is an ascetic, here is a second ascetic, here is a third ascetic, here is a fourth ascetic; the other doctrines are empty of ascetics. And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones."

"There is no second ascetic. There is no third ascetic. There is no fourth ascetic. The other doctrines are empty of ascetics. And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones."

215. When this was said, the wandering ascetic Subhadda said this to the Blessed One - "Excellent, venerable sir, excellent, venerable sir. Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination." "Whoever, Subhadda, was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months. After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me." "If, venerable sir, those formerly of other sects wishing for the going forth in this Teaching and discipline, wishing for full ordination, undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years. After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood."

Then the Blessed One addressed the Venerable Ānanda - "Then, Ānanda, give Subhadda the going forth." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. Then the wandering ascetic Subhadda said this to the Venerable Ānanda - "It is a gain for you, friend Ānanda; it is well gained for you, friend Ānanda, that here you have been consecrated with the consecration of a pupil in the presence of the Teacher." The wandering ascetic Subhadda received the going forth in the presence of the Blessed One, he received full ordination. Not long after being fully ordained, the Venerable Subhadda, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Subhadda became one of the Worthy Ones. He was the last direct disciple of the Blessed One.

Fifth recitation section.

The Tathāgata's Final Words

216. Then the Blessed One addressed the Venerable Ānanda - "Now, Ānanda, you might think thus - 'The Scriptures belong to a Teacher who has passed away, we have no Teacher.' But this, Ānanda, should not be seen thus. The Teaching and the monastic discipline that have been taught and laid down by me for you, Ānanda, they will be your Teacher after my passing. Now, Ānanda, just as monks at present address one another as 'friend', after my passing they should not address one another thus. A younger monk, Ānanda, should be addressed by an elder monk by name or by clan or by addressing as 'friend'. An elder monk should be addressed by a younger monk as 'venerable sir' or 'venerable'. If it wishes, Ānanda, the monastic community may abolish the lesser and minor training rules after my passing. The highest penalty should be given to the monk Channa after my passing, Ānanda." "But what, venerable sir, is the highest penalty?" "The monk Channa, Ānanda, may say whatever he wishes. He should not be spoken to by the monks, not be exhorted, not be instructed."

217. Then the Blessed One addressed the monks: "Perhaps, monks, even for one monk there may be uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be remorseful afterwards - 'The Teacher was present before us, yet we were not able to question the Blessed One face to face.'" When this was said, those monks remained silent. For the second time the Blessed One... etc. For the third time the Blessed One addressed the monks: "Perhaps, monks, even for one monk there may be uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice. Ask, monks, do not be remorseful afterwards - 'The Teacher was present before us, yet we were not able to question the Blessed One face to face.'" For the third time those monks remained silent. Then the Blessed One addressed the monks: "Perhaps, monks, out of respect for the Teacher you would not ask. Let a friend inform a friend, monks." When this was said, those monks remained silent. Then the Venerable Ānanda said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Thus confident am I, Venerable Sir, in this community of monks: 'There is not even for one monk any uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice.'" "You speak out of confidence, Ānanda; but here, Ānanda, the Tathāgata has knowledge. There is not in this community of monks even for one monk any uncertainty or doubt about the Buddha, or the Teaching, or the Community, or the path, or the practice. For, Ānanda, of these five hundred monks, the last monk is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."

218. Then the Blessed One addressed the monks: "Come now, monks, I address you: all activities have the nature of fall; strive with diligence." This was the Tathāgata's final speech.

The Talk on the Final Nibbāna

219. Then the Blessed One attained the first meditative absorption, and having emerged from the first meditative absorption, he attained the second meditative absorption, and having emerged from the second meditative absorption, he attained the third meditative absorption, and having emerged from the third meditative absorption, he attained the fourth meditative absorption. Having emerged from the fourth meditative absorption, he attained the plane of infinite space, and having emerged from the attainment of the plane of infinite space, he attained the plane of infinite consciousness, and having emerged from the attainment of the plane of infinite consciousness, he attained the plane of nothingness, and having emerged from the attainment of the plane of nothingness, he attained the plane of neither-perception-nor-non-perception, and having emerged from the attainment of the plane of neither-perception-nor-non-perception, he attained the cessation of perception and feeling.

Then the Venerable Ānanda said this to the Venerable Anuruddha - "Venerable sir Anuruddha, the Blessed One has attained final Nibbāna." "No, friend Ānanda, the Blessed One has not attained final Nibbāna, he has attained the cessation of perception and feeling."

Then the Blessed One, having emerged from the attainment of the cessation of perception and feeling, attained the plane of neither-perception-nor-non-perception, and having emerged from the attainment of the plane of neither-perception-nor-non-perception, he attained the plane of nothingness, and having emerged from the attainment of the plane of nothingness, he attained the plane of infinite consciousness, and having emerged from the attainment of the plane of infinite consciousness, he attained the plane of infinite space, and having emerged from the attainment of the plane of infinite space, he attained the fourth meditative absorption, and having emerged from the fourth meditative absorption, he attained the third meditative absorption, and having emerged from the third meditative absorption, he attained the second meditative absorption, and having emerged from the second meditative absorption, he attained the first meditative absorption, and having emerged from the first meditative absorption, he attained the second meditative absorption, and having emerged from the second meditative absorption, he attained the third meditative absorption, and having emerged from the third meditative absorption, he attained the fourth meditative absorption, and having emerged from the fourth meditative absorption, immediately the Blessed One attained final Nibbāna.

220. When the Blessed One attained final Nibbāna, together with the final Nibbāna there was a great earthquake, terrifying and hair-raising. And the divine drums resounded. When the Blessed One attained final Nibbāna, together with the final Nibbāna, Brahmā Sahampati spoke this verse –

221. When the Blessed One attained final Nibbāna, together with the final Nibbāna, Sakka, the lord of the gods, spoke this verse –

222. When the Blessed One attained final Nibbāna, together with the final Nibbāna, the Venerable Anuruddha spoke these verses –

223. When the Blessed One attained final Nibbāna, together with the final Nibbāna, the Venerable Ānanda spoke this verse –

224. When the Blessed One attained final Nibbāna, those monks there who were not free from lust, some having raised their arms, wept, fell down as if cut off, rolled forward, rolled backward, "Too soon the Blessed One has attained final Nibbāna, too soon the Fortunate One has attained final Nibbāna, too soon the eye in the world has disappeared." But those monks who were without lust, they, mindful and fully aware, accepted it - "Impermanent are activities, how could it be obtained here?"

225. Then the Venerable Anuruddha addressed the monks: "Enough, friends, do not grieve, do not lament. Has this not been declared by the Blessed One beforehand, friends - 'There is separation, parting, and becoming otherwise from all that is dear and beloved.' How could it be obtained here, friends? 'That what is born, come to be, conditioned, subject to disintegration, should not disintegrate' - this is impossible. The deities, friends, are grumbling." "But of what sort, venerable sir, does the Venerable Anuruddha consider the deities to be?"

"There are, friend Ānanda, deities in space with perception of earth who, having dishevelled their hair, weep, having raised their arms, weep, fall down as if cut off, roll forward, roll backward - 'Too soon the Blessed One has attained final Nibbāna, too soon the Fortunate One has attained final Nibbāna, too soon the eye in the world has disappeared.' There are, friend Ānanda, deities on earth with perception of earth who, having dishevelled their hair, weep, having raised their arms, weep, fall down as if cut off, roll forward, roll backward - 'Too soon the Blessed One has attained final Nibbāna, too soon the Fortunate One has attained final Nibbāna, too soon the eye in the world has disappeared.' But those deities who are without lust, they, mindful and fully aware, accept it - 'Impermanent are activities, how could it be obtained here?'" Then the Venerable Anuruddha and the Venerable Ānanda spent the remainder of the night in talk on the Teaching.

226. Then the Venerable Anuruddha addressed the Venerable Ānanda - "Go, friend Ānanda, having entered Kusinārā, announce to the Mallas of Kusinārā - 'The Blessed One has attained final Nibbāna, Vāseṭṭhas, now do as you think fit.'" "Yes, venerable sir," the Venerable Ānanda replied to the Venerable Anuruddha, and having dressed in the earlier period of the day, taking his bowl and robe, with a companion, entered Kusinārā. Now at that time the Mallas of Kusinārā were assembled in the assembly hall on that very business. Then the Venerable Ānanda approached the assembly hall of the Mallas of Kusinārā; having approached, he announced to the Mallas of Kusinārā – "The Blessed One has attained final Nibbāna, Vāseṭṭhas, now do as you think fit." Having heard this word of the Venerable Ānanda, the Mallas and the sons of the Mallas and the daughters-in-law of the Mallas and the wives of the Mallas, afflicted with misery, unhappy, overcome with mental suffering, some having dishevelled their hair weep, having raised their arms weep, fall down as if cut off, roll forward, roll backward - "Too soon the Blessed One has attained final Nibbāna, too soon the Fortunate One has attained final Nibbāna, too soon the eye in the world has disappeared."

The Veneration of the Buddha's Body

227. Then the Mallas of Kusinārā commanded their men: "If so, my good men, gather together in Kusinārā all the perfumes and garlands and all the musical instruments." Then the Mallas of Kusinārā, taking perfumes and garlands and all the musical instruments and five hundred pairs of garments, approached the Upavattana, the Sāla grove of the Mallas, where the Blessed One's body was; having approached, honouring, respecting, revering, and venerating the Blessed One's body with dancing, singing, music, garlands, and perfumes, making cloth canopies, preparing circular pavilions, they spent one day.

Then this occurred to the Mallas of Kusinārā: "It is too late today to cremate the Blessed One's body; tomorrow we will cremate the Blessed One's body." Then the Mallas of Kusinārā, honouring, respecting, revering, and venerating the Blessed One's body with dancing, singing, music, garlands, and perfumes, making cloth canopies, preparing circular pavilions, spent a second day, spent a third day, spent a fourth day, spent a fifth day, spent a sixth day.

Then on the seventh day this occurred to the Mallas of Kusinārā: "We, honouring, respecting, revering, and venerating the Blessed One's body with dancing, singing, music, garlands, and perfumes, having carried it through the south to the south of the city, passing outside to the outside, will cremate the Blessed One's body to the south of the city."

228. Now at that time, eight chief Mallas, having bathed their heads and dressed in new garments, thinking "We will lift up the Blessed One's body," were unable to lift it up. Then the Mallas of Kusinārā said this to the Venerable Anuruddha - "What, Venerable Anuruddha, is the cause, what is the condition, by which these eight chief Mallas, having bathed their heads and dressed in new garments, thinking 'We will lift up the Blessed One's body,' are unable to lift it up?" "Your intention, Vāseṭṭhas, is one thing; the intention of the deities is another." "But how, venerable sir, is the intention of the deities?" "Your intention, Vāseṭṭhas, is this - 'We, honouring, respecting, revering, and venerating the Blessed One's body with dancing, singing, music, garlands, and perfumes, having carried it through the south to the south of the city, passing outside to the outside, will cremate the Blessed One's body to the south of the city'; but the intention of the deities, Vāseṭṭhas, is this - 'We, honouring, respecting, revering, and venerating the Blessed One's body with divine dancing, singing, music, and perfumes, having carried it through the north to the north of the city, having entered the city by the northern gate, having carried it through the middle to the middle of the city, having departed by the eastern gate, to the east of the city at the shrine of the Mallas named Makuṭabandhana, here we will cremate the Blessed One's body.' "As is the intention of the deities, venerable sir, so let it be."

229. Now at that time Kusinārā, as far as the refuse heaps at the junctions and rubbish places, was covered with mandārava flowers to a depth reaching the knees. Then the deities and the Mallas of Kusinārā, honouring, respecting, revering, and venerating the Blessed One's body with divine and human dancing, singing, music, garlands, and perfumes, having carried it through the north to the north of the city, having entered the city by the northern gate, having carried it through the middle to the middle of the city, having departed by the eastern gate, to the east of the city at the shrine of the Mallas named Makuṭabandhana, here they laid down the Blessed One's body.

230. Then the Mallas of Kusinārā said this to the Venerable Ānanda - "How, venerable Ānanda, should we proceed with regard to the Tathāgata's body?" "Just as, Vāseṭṭhas, they proceed with regard to the body of a universal monarch, so should one proceed with regard to the Tathāgata's body." "But how, venerable Ānanda, do they proceed with regard to the body of a universal monarch?" "Vāseṭṭhas, they wrap the body of a universal monarch with new cloth, having wrapped it with new cloth they wrap it with carded cotton, having wrapped it with carded cotton they wrap it with new cloth. By this method, having wrapped the body of a universal monarch with five hundred pairs of cloths, having placed it in an iron oil vessel, having covered it with another iron vessel, having made a funeral pyre of all kinds of fragrant woods, they cremate the body of the universal monarch. At a crossroads they build a monument for the universal monarch. Thus, Vāseṭṭhas, they proceed with regard to the body of a universal monarch. Just as, Vāseṭṭhas, they proceed with regard to the body of a universal monarch, so should one proceed with regard to the Tathāgata's body. A monument for the Tathāgata should be built at a crossroads. There, those who will offer garlands or fragrance or scented powder, or will pay respect, or will gladden their minds, that will be for their welfare and happiness for a long time." Then the Mallas of Kusinārā commanded their men: "If so, my good men, gather together the carded cotton of the Mallas."

Then the Mallas of Kusinārā, having wrapped the Blessed One's body with new cloth, wrapped it with carded cotton, having wrapped it with carded cotton, wrapped it with new cloth. By this method, having wrapped the Blessed One's body with five hundred pairs of cloths, having placed it in an iron oil vessel, having covered it with another iron vessel, having made a funeral pyre of all kinds of fragrant woods, they placed the Blessed One's body on the funeral pyre.

The Story of the Elder Mahākassapa

231. Now at that time the Venerable Mahākassapa was travelling on the highway from Pāvā to Kusinārā together with a large Community of monks, about five hundred monks. Then the Venerable Mahākassapa, having turned aside from the road, sat down at the foot of a certain tree. Now at that time a certain naked ascetic, having taken a mandārava flower from Kusinārā, was travelling on the highway to Pāvā. The Venerable Mahākassapa saw that naked ascetic coming from afar, and having seen him, he said this to that naked ascetic - "Friend, do you know our Teacher?" "Yes, friend, I know. Today, seven days ago, the ascetic Gotama attained final Nibbāna. From there this mandārava flower was taken by me." There, those monks who were not free from lust, some having raised their arms, wept, fell down as if cut off, rolled forward, rolled backward - "Too soon the Blessed One has attained final Nibbāna, too soon the Fortunate One has attained final Nibbāna, too soon the eye in the world has disappeared." But those monks who were without lust, they, mindful and fully aware, accepted it - "Impermanent are activities, how could it be obtained here?"

232. Now at that time a senior who had gone forth in old age named Subhadda was seated in that assembly. Then Subhadda, the senior who had gone forth in old age, said this to those monks - "Enough, friends, do not grieve, do not lament, we are well released from that Great Ascetic. We were troubled - 'This is allowable for you, this is not allowable for you.' But now we shall do whatever we wish, and what we do not wish, that we shall not do." Then the Venerable Mahākassapa addressed the monks - "Enough, friends, do not grieve, do not lament. Has this not been declared by the Blessed One beforehand, friends - 'There is separation, parting, and becoming otherwise from all that is dear and beloved.' How could it be obtained here, friends? 'That what is born, come to be, conditioned, subject to disintegration - that indeed even the Tathāgata's body should not disintegrate' - this is impossible."

233. Now at that time, four chief Mallas, having bathed their heads and dressed in new garments - thinking "We will set fire to the Blessed One's funeral pyre," were unable to set fire to it. Then the Mallas of Kusinārā said this to the Venerable Anuruddha - "What, Venerable Anuruddha, is the cause, what is the condition, by which these four chief Mallas, having bathed their heads and dressed in new garments - thinking 'We will set fire to the Blessed One's funeral pyre,' are unable to set fire to it?" "The intention of the deities, Vāseṭṭhas, is otherwise." "But how, venerable sir, is the intention of the deities?" "The intention of the deities, Vāseṭṭhas, is this - 'This Venerable Mahākassapa is travelling on the highway from Pāvā to Kusinārā together with a large Community of monks, about five hundred monks. The Blessed One's funeral pyre will not blaze up until the Venerable Mahākassapa has paid respect with his head at the Blessed One's feet.'" "As is the intention of the deities, venerable sir, so let it be."

234. Then the Venerable Mahākassapa approached Kusinārā, the shrine of the Mallas named Makuṭabandhana, where the Blessed One's funeral pyre was; having approached, having arranged his robe on one shoulder, having extended joined palms in salutation, having circumambulated the funeral pyre three times keeping it on his right, he paid respect with his head at the Blessed One's feet. Those five hundred monks also, having arranged their robes on one shoulder, having extended joined palms in salutation, having circumambulated the funeral pyre three times keeping it on their right, paid respect with their heads at the Blessed One's feet. And when the Venerable Mahākassapa and those five hundred monks had paid respect, the Blessed One's funeral pyre blazed up by itself.

235. Now as the Blessed One's body was burning, whatever there was called outer skin, or hide, or meat, or sinews, or synovial fluid, of that neither ashes appeared, nor soot; only the relics remained. Just as when ghee or oil is burning, neither ashes appear, nor soot; just so, as the Blessed One's body was burning, whatever there was called outer skin, or hide, or meat, or sinews, or synovial fluid, of that neither ashes appeared, nor soot; only the relics remained. And of those five hundred pairs of cloths, only two cloths were not burnt - the innermost and the outermost. And when the Blessed One's body had been burnt, a torrent of water appeared from the sky and extinguished the Blessed One's funeral pyre. Water also rose up from the sal trees and extinguished the Blessed One's funeral pyre. The Mallas of Kusinārā also extinguished the Blessed One's funeral pyre with all kinds of scented water. Then the Mallas of Kusinārā, having made a cage of spears in the assembly hall and having caused a wall of bows to be placed around it, honoured, respected, revered, and venerated the Blessed One's relics for seven days with dancing, singing, music, garlands, and perfumes.

The Distribution of the Bodily Relics

236. King Ajātasattu Vedehiputta of Magadha heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then King Ajātasattu Vedehiputta of Magadha sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, I too am of the warrior caste, I too deserve a share of the Blessed One's relics, I too will make a stupa and a great festival for the Blessed One's relics."

The Licchavis of Vesālī heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the Licchavis of Vesālī sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, we too are of the warrior caste, we too deserve a share of the Blessed One's relics, we too will make a stupa and a great festival for the Blessed One's relics."

The Sakyans dwelling at Kapilavatthu heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the Sakyans dwelling at Kapilavatthu sent a messenger to the Mallas of Kusinārā - "The Blessed One is the foremost of our kinsmen, we too deserve a share of the Blessed One's relics, we too will make a stupa and a great festival for the Blessed One's relics."

The Bulayas of Allakappa heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the Bulayas of Allakappa sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, we too are of the warrior caste, we too deserve a share of the Blessed One's relics, we too will make a stupa and a great festival for the Blessed One's relics."

The Koliyas of Rāmagāma heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the Koliyas of Rāmagāma sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, we too are of the warrior caste, we too deserve a share of the Blessed One's relics, we too will make a stupa and a great festival for the Blessed One's relics."

The brahmin Veṭṭhadīpaka heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the brahmin Veṭṭhadīpaka sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, I am a brahmin, I too deserve a share of the Blessed One's relics, I too will make a stupa and a great festival for the Blessed One's relics."

The Mallas of Pāvā heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the Mallas of Pāvā sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, we too are of the warrior caste, we too deserve a share of the Blessed One's relics, we too will make a stupa and a great festival for the Blessed One's relics."

When this was said, the Mallas of Kusinārā said this to those groups and companies - "The Blessed One attained final Nibbāna in our village territory, we will not give a share of the Blessed One's relics."

237. When this was said, the brahmin Doṇa said this to those groups and companies -

238. "If so, brahmin, you yourself divide the Blessed One's relics into eight equal portions with proper distribution." "Yes, sir," the brahmin Doṇa, having assented to those groups and companies, having divided the Blessed One's relics into eight equal well-distributed portions, said this to those groups and companies - "Let the venerable sirs give me this vessel, I too will make a stupa and a great festival for the vessel." They gave the vessel to the brahmin Doṇa.

The Moriyas of Pipphalivana heard - "The Blessed One, it is said, has attained final Nibbāna at Kusinārā." Then the Moriyas of Pipphalivana sent a messenger to the Mallas of Kusinārā - "The Blessed One too was of the warrior caste, we too are of the warrior caste, we too deserve a share of the Blessed One's relics, we too will make a stupa and a great festival for the Blessed One's relics." "There is no share of the Blessed One's relics, the Blessed One's relics have been divided. Take the embers from here." They took the embers from there.

The Veneration of the Relic Stūpas

239. Then King Ajātasattu Vedehiputta of Magadha made a stupa and a great festival for the Blessed One's relics at Rājagaha. The Licchavis of Vesālī too made a stupa and a great festival for the Blessed One's relics at Vesālī. The Sakyans dwelling at Kapilavatthu too made a stupa and a great festival for the Blessed One's relics at Kapilavatthu. The Bulayas of Allakappa too made a stupa and a great festival for the Blessed One's relics at Allakappa. The Koliyas of Rāmagāma too made a stupa and a great festival for the Blessed One's relics at Rāmagāma. The brahmin of Veṭṭhadīpa too made a stupa and a great festival for the Blessed One's relics at Veṭṭhadīpa. The Mallas of Pāvā too made a stupa and a great festival for the Blessed One's relics at Pāvā. The Mallas of Kusinārā too made a stupa and a great festival for the Blessed One's relics at Kusinārā. The brahmin Doṇa too made a stupa and a great festival for the vessel. The Moriyas of Pipphalivana too made a stupa and a great festival for the embers at Pipphalivana. Thus there were eight relic stupas, the ninth was the vessel stupa, and the tenth was the embers stupa. Thus it was in the past.

240. The body of the One with Vision was eight doṇas; seven doṇas they honour in the Indian subcontinent.

The Discourse on the Great Final Nibbāna is concluded as third.

4.

The Great Discourse on Sudassana

241. Thus have I heard - On one occasion the Blessed One was dwelling at Kusinārā in the Upavattana, in the Sāla grove of the Mallas, between the twin Sāla trees, at the time of his final Nibbāna. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, let not the Blessed One attain final Nibbāna in this small town, this barren town, this branch town. There are, venerable sir, other great cities. That is: Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī; let the Blessed One attain final Nibbāna here. Here there are many wealthy warriors, wealthy brahmins, and wealthy householders who have faith in the Tathāgata; they will perform the veneration of the Tathāgata's body."

242. "Do not say so, Ānanda; do not say so, Ānanda - 'a small town, a barren town, a branch town.'

The Royal Capital Kusāvatī

"Once upon a time, Ānanda, there was a king named Mahāsudassana, a noble of the warrior caste, anointed on the head, ruler of the four quarters, victorious, who had established the security of his realm. Ānanda, for King Mahāsudassana, this Kusinārā was a royal city named Kusāvatī. Twelve yojanas in length from east to west, and seven yojanas in breadth from north to south. Kusāvatī, Ānanda, the royal city, was prosperous and flourishing, populous, crowded with people, and having plenty of food. Just as, Ānanda, the royal city of the gods named Āḷakamandā is prosperous and flourishing, populous, crowded with spirits, and having plenty of food; just so, Ānanda, Kusāvatī the royal city was prosperous and flourishing, populous, crowded with people, and having plenty of food. Kusāvatī, Ānanda, the royal city, was never free from ten sounds both by day and by night, as follows - the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conches, the sound of cymbals, the sound of hand-clapping, and the tenth sound of 'eat, drink, and chew.'

"Kusāvatī, Ānanda, the royal city, was surrounded by seven walls. One wall was made of gold, one made of silver, one made of lapis lazuli, one made of crystal, one made of ruby, one made of emerald, one made of all kinds of jewels. In Kusāvatī, Ānanda, the royal city, there were gates of four colours. One gate was made of gold, one made of silver, one made of lapis lazuli, one made of crystal. At each gate seven pillars were planted, three times a man's height in circumference, three times a man's height buried in the ground, and twelve times a man's height in elevation. One pillar was made of gold, one made of silver, one made of lapis lazuli, one made of crystal, one made of ruby, one made of emerald, one made of all kinds of jewels. Kusāvatī, Ānanda, the royal city, was surrounded by seven rows of palm trees. One row of palm trees was made of gold, one made of silver, one made of lapis lazuli, one made of crystal, one made of ruby, one made of emerald, one made of all kinds of jewels. The golden palm tree had a golden trunk, and leaves and fruits made of silver. The silver palm tree had a silver trunk, and leaves and fruits made of gold. The lapis lazuli palm tree had a lapis lazuli trunk, and leaves and fruits made of crystal. The crystal palm tree had a crystal trunk, and leaves and fruits made of lapis lazuli. The ruby palm tree had a ruby trunk, and leaves and fruits made of emerald. The emerald palm tree had an emerald trunk, and leaves and fruits made of ruby. The palm tree made of all kinds of jewels had a trunk made of all kinds of jewels, and leaves and fruits made of all kinds of jewels. Now, Ānanda, when those rows of palm trees were stirred by the wind, there arose a sound that was lovely, enticing, bearable, and intoxicating. Just as, Ānanda, the sound of a five-piece musical ensemble, well-trained, well-played, struck by skilled musicians, is lovely, enticing, bearable, and intoxicating, just so, Ānanda, when those rows of palm trees were stirred by the wind, there arose a sound that was lovely, enticing, bearable, and intoxicating. Now, Ānanda, at that time whatever gamblers, drunkards, and thirsty ones there were in Kusāvatī the royal city, they amused themselves with the sound of those rows of palm trees stirred by the wind.

The Wheel Treasure

243. "King Mahāsudassana, Ānanda, was possessed of seven treasures and four supernormal powers. Which seven? Here, Ānanda, for King Mahāsudassana, on the uposatha day, the fifteenth, when he had bathed his head, was observing the uposatha, and had gone up to the upper terrace of the excellent palace, the divine wheel treasure became manifest, with a thousand spokes, with rim, with nave, complete in every respect. Having seen it, this occurred to King Mahāsudassana - 'I have heard this - "For whatever noble king, anointed on the head, on the uposatha day, the fifteenth, when he has bathed his head, is observing the uposatha, and has gone up to the upper terrace of the excellent palace, the divine wheel treasure becomes manifest, with a thousand spokes, with rim, with nave, complete in every respect, he becomes a wheel-turning monarch." Could I indeed be a wheel-turning monarch?'

244. "Then, Ānanda, King Mahāsudassana, having risen from his seat, having arranged his upper robe on one shoulder, having taken a golden pitcher in his left hand, sprinkled the wheel treasure with his right hand - 'May the venerable wheel treasure roll forth, may the venerable wheel treasure conquer.' Then, Ānanda, that wheel treasure rolled towards the eastern direction, and King Mahāsudassana followed right behind together with his fourfold army. And, Ānanda, in whatever region the wheel treasure came to rest, there King Mahāsudassana took up residence together with his fourfold army. Now, Ānanda, whatever hostile kings there were in the eastern direction, they approached King Mahāsudassana and said thus - 'Come, great king, welcome to you, great king, it is your own, great king, instruct us, great king.' King Mahāsudassana said thus - 'Living beings should not be killed, what is not given should not be taken, there should be no wrong conduct in sensual pleasures, falsehood should not be spoken, intoxicants should not be drunk, and eat as you have been accustomed to eat.' Now, Ānanda, whatever hostile kings there were in the eastern direction, they became followers of King Mahāsudassana. Then, Ānanda, that wheel treasure, having plunged into the eastern ocean and having emerged, rolled towards the southern direction. Etc. Having plunged into the southern ocean and having emerged, it rolled towards the western direction. Etc. Having plunged into the western ocean and having emerged, it rolled towards the northern direction, and King Mahāsudassana followed right behind together with his fourfold army. And, Ānanda, in whatever region the wheel treasure came to rest, there King Mahāsudassana took up residence together with his fourfold army. Now, Ānanda, whatever hostile kings there were in the northern direction, they approached King Mahāsudassana and said thus - 'Come, great king, welcome to you, great king, it is your own, great king, instruct us, great king.' King Mahāsudassana said thus - 'Living beings should not be killed, what is not given should not be taken, there should be no wrong conduct in sensual pleasures, falsehood should not be spoken, intoxicants should not be drunk, and eat as you have been accustomed to eat.' Now, Ānanda, whatever hostile kings there were in the northern direction, they became followers of King Mahāsudassana.

245. "Then, Ānanda, that wheel treasure, having conquered the earth bounded by the ocean, having returned to the royal city of Kusāvatī, stood, methinks, as if fixed on its axle at the entrance to the inner palace of King Mahāsudassana, at the head of the judgement hall, adorning the inner palace of King Mahāsudassana. Ānanda, for King Mahāsudassana, such a wheel treasure became manifest.

The Elephant Treasure

246. "Furthermore, Ānanda, for King Mahāsudassana, an elephant treasure became manifest - all white, with seven supports, possessing supernormal power, able to travel through the sky, a king of elephants named Uposatha. Having seen it, the mind of King Mahāsudassana was pleased - 'Excellent indeed, friend, would be an elephant vehicle, if it would submit to training.' Then, Ānanda, that elephant treasure - just as a thoroughbred elephant of good breed, well-trained for a long time, just so it submitted to training. Once upon a time, Ānanda, King Mahāsudassana, testing that very elephant treasure, having mounted it in the earlier period of the day, having traversed the earth bounded by the ocean, having returned to the royal city of Kusāvatī, took his morning meal. Ānanda, for King Mahāsudassana, such an elephant treasure became manifest.

The Horse Treasure

247. "Furthermore, Ānanda, for King Mahāsudassana, a horse treasure became manifest - all white, with a black head, with a mane like muñja grass, possessing supernormal power, able to travel through the sky, a king of horses named Valāhaka. Having seen it, the mind of King Mahāsudassana was pleased - 'Excellent indeed, friend, would be a horse vehicle, if it would submit to training.' Then, Ānanda, that horse treasure, just as a thoroughbred horse of good breed, well-trained for a long time, just so it submitted to training. Once upon a time, Ānanda, King Mahāsudassana, testing that very horse treasure, having mounted it in the earlier period of the day, having traversed the earth bounded by the ocean, having returned to the royal city of Kusāvatī, took his morning meal. Ānanda, for King Mahāsudassana, such a horse treasure became manifest.

The Jewel Treasure

248. "Furthermore, Ānanda, for King Mahāsudassana, a jewel treasure became manifest. That jewel was a lapis lazuli, beautiful, of pure origin, octagonal, well polished, clear, bright, undisturbed, accomplished in every respect. Now, Ānanda, the radiance of that jewel treasure spread all around for a yojana. Once upon a time, Ānanda, King Mahāsudassana, testing that very jewel treasure, having arrayed the fourfold army, having raised the jewel to the top of the standard, set out in the dark of the night. Now, Ānanda, whatever villages there were all around, they engaged in their activities by that light, thinking it was day. Ānanda, for King Mahāsudassana, such a jewel treasure became manifest.

The Woman Treasure

249. "Furthermore, Ānanda, for King Mahāsudassana, a woman treasure became manifest - lovely, beautiful, pleasing, endowed with the highest beauty of complexion, not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty, not attaining divine beauty. Now, Ānanda, the bodily touch of that woman treasure was such as cotton-wool or silk-cotton. Now, Ānanda, the limbs of that woman treasure were warm in the cold and cool in the heat. Now, Ānanda, from the body of that woman treasure the fragrance of sandalwood wafted, and from her mouth the fragrance of waterlilies. Now, Ānanda, that woman treasure was one who rose before King Mahāsudassana and retired after him, was obedient to his wishes, was agreeable in her conduct, and was pleasant in her speech. Now, Ānanda, that woman treasure did not transgress against King Mahāsudassana even in thought, how much less with the body. Ānanda, for King Mahāsudassana, such a woman treasure became manifest.

The Householder Treasure

250. "Furthermore, Ānanda, for King Mahāsudassana, a householder treasure became manifest. For him, a divine eye born of the result of action became manifest, by which he sees treasure, whether with an owner or without an owner. He approached King Mahāsudassana and said thus - 'May you, Sire, live at ease; I shall manage the wealth affairs with wealth for you.' Once upon a time, Ānanda, King Mahāsudassana, testing that very householder treasure, having boarded a boat, having plunged into the stream in the middle of the river Ganges, said this to the householder treasure - 'I have need of gold and money, householder.' 'Then, great king, let the boat approach one shore.' 'Right here, householder, I have need of gold and money.' Then, Ānanda, that householder treasure, having fondled the water with both hands, having drawn up a pot full of gold and money, said this to King Mahāsudassana - 'Is this enough, great king? Is this much done, great king? Is this much venerated, great king?' King Mahāsudassana said thus - 'This is enough, householder. This much is done, householder. This much is venerated, householder.' Ānanda, for King Mahāsudassana, such a householder treasure became manifest.

The Adviser Treasure

251. "Furthermore, Ānanda, for King Mahāsudassana, an adviser treasure became manifest - wise, accomplished, intelligent, competent to cause King Mahāsudassana to approach what should be approached, to withdraw from what should be withdrawn from, to establish what should be established. He approached King Mahāsudassana and said thus - 'May you, Sire, live at ease; I shall advise.' Ānanda, for King Mahāsudassana, such an adviser treasure became manifest.

"King Mahāsudassana, Ānanda, was possessed of these seven treasures.

Endowed with Four Supernormal Powers

252. "King Mahāsudassana, Ānanda, was possessed of four supernormal powers. Which four supernormal powers? Here, Ānanda, King Mahāsudassana was handsome, good-looking, pleasing, endowed with the highest beauty of complexion, far surpassing other human beings. King Mahāsudassana, Ānanda, was possessed of this first supernormal power.

"Furthermore, Ānanda, King Mahāsudassana was long-lived, lasting long, far surpassing other human beings. King Mahāsudassana, Ānanda, was possessed of this second supernormal power.

"Furthermore, Ānanda, King Mahāsudassana was free from illness, free from disease, endowed with digestion that was even, neither too cold nor too hot, far surpassing other human beings. King Mahāsudassana, Ānanda, was possessed of this third supernormal power.

"Furthermore, Ānanda, King Mahāsudassana was dear and agreeable to brahmins and householders. Just as, Ānanda, a father is dear and agreeable to his sons, just so, Ānanda, King Mahāsudassana was dear and agreeable to brahmins and householders. And to King Mahāsudassana also, Ānanda, the brahmins and householders were dear and agreeable. Just as, Ānanda, sons are dear and agreeable to a father, just so, Ānanda, to King Mahāsudassana also, the brahmins and householders were dear and agreeable.

"Once upon a time, Ānanda, King Mahāsudassana departed for the pleasure ground with his fourfold army. Then, Ānanda, the brahmins and householders approached King Mahāsudassana and said thus - 'Go slowly, Sire, so that we may see you for a longer time.' King Mahāsudassana also, Ānanda, addressed his charioteer - 'Drive the chariot slowly, charioteer, so that I may see the brahmins and householders for a longer time.' King Mahāsudassana, Ānanda, was possessed of this fourth supernormal power. King Mahāsudassana, Ānanda, was possessed of these four supernormal powers.

The Teaching Palace Pond

253. "Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to have ponds constructed at every hundred bow-lengths in these palm tree intervals.'

"Ānanda, King Mahāsudassana had ponds constructed at every hundred bow-lengths in those palm tree intervals. Now, Ānanda, those ponds were lined with bricks of four colours - one brick was made of gold, one made of silver, one made of lapis lazuli, one made of crystal.

"Now, Ānanda, in those ponds there were four sets of steps of four colours: one set of steps was made of gold, one made of silver, one made of lapis lazuli, one made of crystal. The golden steps had golden pillars, and silver railings and capitals. The silver steps had silver pillars, and golden railings and capitals. The lapis lazuli steps had lapis lazuli pillars, and crystal railings and capitals. The crystal steps had crystal pillars, and lapis lazuli railings and capitals. Now, Ānanda, those ponds were surrounded by two railings: one railing was made of gold, one made of silver. The golden railing had golden pillars, and silver railings and capitals. The silver railing had silver pillars, and golden railings and capitals. "Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to have such garlands planted in these ponds - blue lotuses, red lotuses, white water lilies, white lotuses - flowering in all seasons, open to all people.' Ānanda, King Mahāsudassana had such garlands planted in those ponds - blue lotuses, red lotuses, white water lilies, white lotuses - flowering in all seasons, open to all people.

254. "Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to station bathing attendants on the banks of these ponds, who would bathe the people as they come and go.' Ānanda, King Mahāsudassana stationed bathing attendants on the banks of those ponds, who bathed the people as they came and went.

"Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to establish such a gift on the banks of these ponds - food for those in need of food, drink for those in need of drink, cloth for those in need of cloth, vehicles for those in need of vehicles, beds for those in need of beds, women for those in need of women, unwrought gold for those in need of unwrought gold, gold for those in need of gold.' Ānanda, King Mahāsudassana established such a gift on the banks of those ponds - food for those in need of food, drink for those in need of drink, cloth for those in need of cloth, vehicles for those in need of vehicles, beds for those in need of beds, women for those in need of women, unwrought gold for those in need of unwrought gold, gold for those in need of gold.

255. "Then, Ānanda, the brahmins and householders, having taken abundant property, approached King Mahāsudassana and said thus - 'This abundant property, Sire, has been brought for Your Majesty alone; may Your Majesty accept it.' 'Enough, good sirs, I too have abundant property prepared through righteous taxation; let that be yours, and take even more from here.' They, having been rejected by the king, withdrew to one side and considered thus: 'It is not proper for us that we should take back these properties to our own homes again. What if we were to build a dwelling for King Mahāsudassana.' They approached King Mahāsudassana and said thus - 'We will build a dwelling for you, Sire.' King Mahāsudassana, Ānanda, consented by silence.

256. Then, Ānanda, Sakka, the lord of the gods, having known with his mind the reflection in the mind of King Mahāsudassana, addressed the young god Vissakamma - "Come, my dear Vissakamma, build a dwelling for King Mahāsudassana, a mansion named Teaching." "Yes, venerable sir," Ānanda, the young god Vissakamma, having assented to Sakka, the lord of the gods, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Tāvatiṃsa gods, appeared before King Mahāsudassana. Then, Ānanda, the young god Vissakamma said this to King Mahāsudassana - "I will build a dwelling for you, Sire, a mansion named Teaching." King Mahāsudassana, Ānanda, consented by silence.

Ānanda, the young god Vissakamma built a dwelling for King Mahāsudassana, a mansion named Teaching. The Teaching mansion, Ānanda, was a yojana in length from east to west. And half a yojana in breadth from north to south. The site of the Teaching mansion, Ānanda, was raised more than three times a man's height, lined with bricks of four colours - one brick was made of gold, one made of silver, one made of lapis lazuli, one made of crystal.

The Teaching mansion, Ānanda, had eighty-four thousand pillars of four colours - one pillar was made of gold, one made of silver, one made of lapis lazuli, one made of crystal. The Teaching mansion, Ānanda, was covered with planks of four colours - one plank was made of gold, one made of silver, one made of lapis lazuli, one made of crystal.

The Teaching mansion, Ānanda, had twenty-four staircases of four colours - one staircase was made of gold, one made of silver, one made of lapis lazuli, one made of crystal. The golden staircase had golden pillars, and silver railings and capitals. The silver staircase had silver pillars, and golden railings and capitals. The lapis lazuli staircase had lapis lazuli pillars, and crystal railings and capitals. The crystal staircase had crystal pillars, and lapis lazuli railings and capitals.

In the Teaching mansion, Ānanda, there were eighty-four thousand pinnacle chambers of four colours - one pinnacle chamber was made of gold, one made of silver, one made of lapis lazuli, one made of crystal. In the golden pinnacle chamber a silver divan was prepared, in the silver pinnacle chamber a golden divan was prepared, in the lapis lazuli pinnacle chamber an ivory divan was prepared, in the crystal pinnacle chamber a sandalwood divan was prepared. At the door of the golden pinnacle chamber a silver palm tree stood, its trunk was made of silver, and its leaves and fruits were made of gold. At the door of the silver pinnacle chamber a golden palm tree stood, its trunk was made of gold, and its leaves and fruits were made of silver. At the door of the lapis lazuli pinnacle chamber a crystal palm tree stood, its trunk was made of crystal, and its leaves and fruits were made of lapis lazuli. At the door of the crystal pinnacle chamber a lapis lazuli palm tree stood, its trunk was made of lapis lazuli, and its leaves and fruits were made of crystal.

257. "Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to have constructed at the door of the Great Array pinnacle chamber a grove of palm trees entirely made of gold, where I shall sit for the day's abiding.' Ānanda, King Mahāsudassana had constructed at the door of the Great Array pinnacle chamber a grove of palm trees entirely made of gold, where he sat for the day's abiding. The Teaching mansion, Ānanda, was surrounded by two railings: one railing was made of gold, one made of silver. The golden railing had golden pillars, and silver railings and capitals. The silver railing had silver pillars, and golden railings and capitals.

258. "The Teaching mansion, Ānanda, was surrounded by two nets of tinkling bells - one net was made of gold, one made of silver. The golden net had silver bells, the silver net had golden bells. Now, Ānanda, when those nets of tinkling bells were stirred by the wind, there arose a sound that was lovely, enticing, bearable, and intoxicating. Just as, Ānanda, the sound of a five-piece musical ensemble, well-trained, well-played, struck by skilled musicians, is lovely, enticing, bearable, and intoxicating, just so, Ānanda, when those nets of tinkling bells were stirred by the wind, there arose a sound that was lovely, enticing, bearable, and intoxicating. Now, Ānanda, at that time whatever gamblers, drunkards, and thirsty ones there were in Kusāvatī the royal city, they amused themselves with the sound of those nets of tinkling bells stirred by the wind. Now, Ānanda, when the Teaching mansion was completed, it was difficult to look at, it dazzled the eyes. Just as, Ānanda, in the last month of the rains, in the autumn season, when the sky is clear and free from clouds, the sun ascending into the sky is difficult to look at, it dazzles the eyes; just so, Ānanda, the Teaching mansion was difficult to look at, it dazzled the eyes.

259. "Then, Ānanda, this occurred to King Mahāsudassana - 'What if I were to have a pond named Teaching constructed in front of the Teaching mansion.' Ānanda, King Mahāsudassana had a pond named Teaching constructed in front of the Teaching mansion. The Teaching pond, Ānanda, was a yojana in length from east to west, and half a yojana in breadth from north to south. The Teaching pond, Ānanda, was lined with bricks of four colours - one brick was made of gold, one made of silver, one made of lapis lazuli, one made of crystal.

The Teaching pond, Ānanda, had twenty-four staircases of four colours - one staircase was made of gold, one made of silver, one made of lapis lazuli, one made of crystal. The golden staircase had golden pillars, and silver railings and capitals. The silver staircase had silver pillars, and golden railings and capitals. The lapis lazuli staircase had lapis lazuli pillars, and crystal railings and capitals. The crystal staircase had crystal pillars, and lapis lazuli railings and capitals.

The Teaching pond, Ānanda, was surrounded by two railings - one railing was made of gold, one made of silver. The golden railing had golden pillars, and silver railings and capitals. The silver railing had silver pillars, and golden railings and capitals.

The Teaching pond, Ānanda, was surrounded by seven rows of palm trees - one row of palm trees was made of gold, one made of silver, one made of lapis lazuli, one made of crystal, one made of ruby, one made of emerald, one made of all kinds of jewels. The golden palm tree had a golden trunk, and leaves and fruits made of silver. The silver palm tree had a silver trunk, and leaves and fruits made of gold. The lapis lazuli palm tree had a lapis lazuli trunk, and leaves and fruits made of crystal. The crystal palm tree had a crystal trunk, and leaves and fruits made of lapis lazuli. The ruby palm tree had a ruby trunk, and leaves and fruits made of emerald. The emerald palm tree had an emerald trunk, and leaves and fruits made of ruby. The palm tree made of all kinds of jewels had a trunk made of all kinds of jewels, and leaves and fruits made of all kinds of jewels. Now, Ānanda, when those rows of palm trees were stirred by the wind, there arose a sound that was lovely, enticing, bearable, and intoxicating. Just as, Ānanda, the sound of a five-piece musical ensemble, well-trained, well-played, struck by skilled musicians, is lovely, enticing, bearable, and intoxicating, just so, Ānanda, when those rows of palm trees were stirred by the wind, there arose a sound that was lovely, enticing, bearable, and intoxicating. Now, Ānanda, at that time whatever gamblers, drunkards, and thirsty ones there were in Kusāvatī the royal city, they amused themselves with the sound of those rows of palm trees stirred by the wind.

Now, Ānanda, when the Teaching mansion was completed and the Teaching pond was completed, King Mahāsudassana, having satisfied with all desirable things those who at that time were considered ascetics among ascetics or considered brahmins among brahmins, ascended the Teaching mansion.

First recitation section.

Attainment of Meditative Absorption

260. "Then, Ānanda, this occurred to King Mahāsudassana - 'Of what action is this the fruit for me, of what action is this the result, that I am now of such great supernormal power, of such great majesty?' "Then, Ānanda, this occurred to King Mahāsudassana - 'Of three actions is this the fruit for me, of three actions is this the result, that I am now of such great supernormal power, of such great majesty, as follows: of giving, of self-control, of restraint.'

"Then, Ānanda, King Mahāsudassana approached the Great Array pinnacle chamber; having approached, standing at the door of the Great Array pinnacle chamber, he uttered an inspired utterance - 'Stop, sensual thought, stop, thought of anger, stop, thought of violence. This far, sensual thought, this far, thought of anger, this far, thoughts of violence.'

261. "Then, Ānanda, King Mahāsudassana, having entered the Great Array pinnacle chamber, seated on a golden divan, quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, having attained, he dwelt in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwelt in equanimity, mindful and fully aware, and experienced happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - having attained, he dwelt in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, having attained, he dwelt in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.

262. "Then, Ānanda, King Mahāsudassana, having gone out from the Great Array pinnacle chamber, having entered the golden pinnacle chamber, seated on a silver divan, dwelt having pervaded one direction with a mind accompanied by friendliness. Likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. He dwelt having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.

Eighty-four Thousand Cities and So On

263. "Ānanda, King Mahāsudassana had eighty-four thousand cities, with the royal city of Kusāvatī as chief; eighty-four thousand mansions, with the Teaching mansion as chief; eighty-four thousand pinnacle chambers, with the Great Array pinnacle chamber as chief; eighty-four thousand divans, made of gold, made of silver, made of ivory, made of hardwood, spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends; eighty-four thousand elephants, with golden ornaments, golden banners, covered with golden netting, with the elephant king Uposatha as chief; eighty-four thousand horses, with golden ornaments, golden banners, covered with golden netting, with the horse king Valāhaka as chief; eighty-four thousand chariots, draped with lion hides, draped with tiger hides, draped with panther hides, draped with pale-yellow woollen blankets, with golden ornaments, golden banners, covered with golden netting, with the Vejayanta chariot as chief; eighty-four thousand jewels, with the jewel treasure as chief; eighty-four thousand women, with Queen Subhaddā as chief; eighty-four thousand householders, with the householder treasure as chief; eighty-four thousand warriors of the warrior caste, following him, with the chief of the army treasure as chief; eighty-four thousand cows, yielding milk, with fine cloth tethers, with bronze milk pails; eighty-four thousand ten million garments, of fine linen, fine cotton, fine silk, fine wool; eighty-four thousand pots of boiled rice, from which food was brought morning and evening.

264. "Now at that time, Ānanda, eighty-four thousand elephants came to attend upon King Mahāsudassana morning and evening. "Then, Ānanda, this occurred to King Mahāsudassana - 'These eighty-four thousand elephants of mine come to attend upon me morning and evening; what if, by the elapse of every hundred years, forty-two thousand elephants were to come to attend upon me once each?' Then, Ānanda, King Mahāsudassana addressed the adviser treasure - 'These eighty-four thousand elephants of mine, my dear adviser treasure, come to attend upon me morning and evening; if so, my dear adviser treasure, by the elapse of every hundred years, let forty-two thousand elephants come to attend upon me once each.' 'Yes, Sire,' Ānanda, the adviser treasure assented to King Mahāsudassana. Then, Ānanda, at a later time, by the elapse of every hundred years, forty-two thousand elephants came to attend upon King Mahāsudassana once each.

The Approach to Queen Subhaddā

265. "Then, Ānanda, after the elapse of many years, many hundreds of years, many thousands of years, this occurred to Queen Subhaddā – 'For a long time I have not seen King Mahāsudassana. What if I were to approach King Mahāsudassana for an audience?' Then, Ānanda, Queen Subhaddā addressed the women's quarters – 'Come, wash your heads and put on yellow garments. For a long time we have not seen King Mahāsudassana, we shall approach King Mahāsudassana for an audience.' 'Yes, lady,' Ānanda, the women's quarters replied to Queen Subhaddā, and having washed their heads and put on yellow garments, they approached Queen Subhaddā. Then, Ānanda, Queen Subhaddā addressed the adviser treasure – 'Prepare, my dear adviser treasure, the fourfold army. For a long time we have not seen King Mahāsudassana, we shall approach King Mahāsudassana for an audience.' 'Yes, queen,' Ānanda, the adviser treasure replied to Queen Subhaddā, and having prepared the fourfold army, he announced to Queen Subhaddā – 'The fourfold army has been prepared, queen, now do as you think fit.' Then, Ānanda, Queen Subhaddā together with the fourfold army and the women's quarters approached the Teaching mansion; having approached, having ascended the Teaching mansion, she approached the Great Array pinnacle chamber. Having approached, she stood holding the door-post of the Great Array pinnacle chamber. Then, Ānanda, King Mahāsudassana, having heard the sound – 'What is this sound as if of a great crowd of people?' – coming out from the Great Array pinnacle chamber, he saw Queen Subhaddā standing holding the door-post, and having seen Queen Subhaddā, he said this – 'Stay right here, queen, do not enter.' Then, Ānanda, King Mahāsudassana addressed a certain man – 'Come, my good man, having brought out the golden divan from the Great Array pinnacle chamber, prepare it in the grove of all-golden palm trees.' 'Yes, Sire,' Ānanda, that man replied to King Mahāsudassana, and having brought out the golden divan from the Great Array pinnacle chamber, he prepared it in the grove of all-golden palm trees. Then, Ānanda, King Mahāsudassana lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware.

266. "Then, Ānanda, this occurred to Queen Subhaddā – 'The faculties of King Mahāsudassana are indeed very clear, his complexion is pure and bright; may King Mahāsudassana not die' - and she said this to King Mahāsudassana –

'These eighty-four thousand cities are yours, Sire, with the royal city of Kusāvatī as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand mansions are yours, Sire, with the Teaching mansion as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand pinnacle chambers are yours, Sire, with the Great Array pinnacle chamber as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand divans are yours, Sire, made of gold, made of silver, made of ivory, made of hardwood, spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends. Here, Sire, arouse desire, have longing for life. These eighty-four thousand elephants are yours, Sire, with golden ornaments, golden banners, covered with golden netting, with the elephant king Uposatha as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand horses are yours, Sire, with golden ornaments, golden banners, covered with golden netting, with the horse king Valāhaka as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand chariots are yours, Sire, draped with lion hides, draped with tiger hides, draped with panther hides, draped with pale-yellow woollen blankets, with golden ornaments, golden banners, covered with golden netting, with the Vejayanta chariot as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand jewels are yours, Sire, with the jewel treasure as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand women are yours, Sire, with the woman treasure as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand householders are yours, Sire, with the householder treasure as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand warriors of the warrior caste are yours, Sire, following you, with the chief of the army treasure as chief. Here, Sire, arouse desire, have longing for life. These eighty-four thousand cows are yours, Sire, yielding milk, with bronze milk pails. Here, Sire, arouse desire, have longing for life. These eighty-four thousand ten million garments are yours, Sire, of fine linen, fine cotton, fine silk, fine wool. Here, Sire, arouse desire, have longing for life. These eighty-four thousand pots of boiled rice are yours, Sire, from which food is brought morning and evening. Here, Sire, arouse desire, have longing for life.'

267. "When this was said, Ānanda, King Mahāsudassana said this to Queen Subhaddā:

'For a long time, queen, you have behaved towards me with what is desirable, pleasant, dear and agreeable; and yet now at this final time you behave towards me with what is undesirable, unpleasant, not dear and disagreeable.' 'How then, Sire, should I behave towards you?' 'Thus, queen, you should behave towards me: "There is separation, parting, and becoming otherwise from all that is dear and agreeable, Sire. Do not, Sire, die with longing; painful is the death of one with longing, and blameworthy is the death of one with longing. These eighty-four thousand cities are yours, Sire, with the royal city of Kusāvatī as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand mansions are yours, Sire, with the Teaching mansion as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand pinnacle chambers are yours, Sire, with the Great Array pinnacle chamber as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand divans are yours, Sire, made of gold, made of silver, made of ivory, made of hardwood, spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand elephants are yours, Sire, with golden ornaments, golden banners, covered with golden netting, with the elephant king Uposatha as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand horses are yours, Sire, with golden ornaments, golden banners, covered with golden netting, with the horse king Valāhaka as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand chariots are yours, Sire, draped with lion hides, draped with tiger hides, draped with panther hides, draped with pale-yellow woollen blankets, with golden ornaments, golden banners, covered with golden netting, with the Vejayanta chariot as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand jewels are yours, Sire, with the jewel treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand women are yours, Sire, with Queen Subhaddā as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand householders are yours, Sire, with the householder treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand warriors of the warrior caste are yours, Sire, following you, with the chief of the army treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand cows are yours, Sire, yielding milk, with bronze milk pails. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand ten million garments are yours, Sire, of fine linen, fine cotton, fine silk, fine wool. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand pots of boiled rice are yours, Sire, from which food is brought morning and evening. Here, Sire, abandon desire, do not have longing for life."'

268. "When this was said, Ānanda, Queen Subhaddā wailed and shed tears. Then, Ānanda, Queen Subhaddā, having wiped away her tears, said this to King Mahāsudassana:

'There is separation, parting, and becoming otherwise from all that is dear and agreeable, Sire. Do not, Sire, die with longing; painful is the death of one with longing, and blameworthy is the death of one with longing. These eighty-four thousand cities are yours, Sire, with the royal city of Kusāvatī as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand mansions are yours, Sire, with the Teaching mansion as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand pinnacle chambers are yours, Sire, with the Great Array pinnacle chamber as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand divans are yours, Sire, made of gold, made of silver, made of ivory, made of hardwood, spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand elephants are yours, Sire, with golden ornaments, golden banners, covered with golden netting, with the elephant king Uposatha as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand horses are yours, Sire, with golden ornaments, golden banners, covered with golden netting, with the horse king Valāhaka as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand chariots are yours, Sire, draped with lion hides, draped with tiger hides, draped with panther hides, draped with pale-yellow woollen blankets, with golden ornaments, golden banners, covered with golden netting, with the Vejayanta chariot as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand jewels are yours, Sire, with the jewel treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand women are yours, Sire, with the woman treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand householders are yours, Sire, with the householder treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand warriors of the warrior caste are yours, Sire, following you, with the chief of the army treasure as chief. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand cows are yours, Sire, yielding milk, with bronze milk pails. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand ten million garments are yours, Sire, of fine linen, fine cotton, fine silk, fine wool. Here, Sire, abandon desire, do not have longing for life. These eighty-four thousand pots of boiled rice are yours, Sire, from which food is brought morning and evening. Here, Sire, abandon desire, do not have longing for life.'

Going to the Brahma World

269. "Then, Ānanda, King Mahāsudassana died before long. Just as, Ānanda, for a householder or a householder's son who has eaten a delightful meal there is drowsiness after the meal, just so, Ānanda, for King Mahāsudassana there was feeling bordering on death. And having died, Ānanda, King Mahāsudassana was reborn in a fortunate realm, in the Brahma world. King Mahāsudassana, Ānanda, played the amusements of a boy for eighty-four thousand years. For eighty-four thousand years he exercised viceroyalty. For eighty-four thousand years he exercised kingship. For eighty-four thousand years, as a householder, he lived the holy life in the Teaching mansion. He, having developed the four divine abidings, upon the body's collapse at death, was reborn in the Brahma world.

270. "Now, Ānanda, it might be thus: 'Surely another was King Mahāsudassana at that time,' but this, Ānanda, should not be seen thus. I at that time was King Mahāsudassana. Mine were those eighty-four thousand cities, with the royal city of Kusāvatī as chief; mine were those eighty-four thousand mansions, with the Teaching mansion as chief; mine were those eighty-four thousand pinnacle chambers, with the Great Array pinnacle chamber as chief; mine were those eighty-four thousand divans, made of gold, made of silver, made of ivory, made of hardwood, spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends; mine were those eighty-four thousand elephants, with golden ornaments, golden banners, covered with golden netting, with the elephant king Uposatha as chief; mine were those eighty-four thousand horses, with golden ornaments, golden banners, covered with golden netting, with the horse king Valāhaka as chief; mine were those eighty-four thousand chariots, draped with lion hides, draped with tiger hides, draped with panther hides, draped with pale-yellow woollen blankets, with golden ornaments, golden banners, covered with golden netting, with the Vejayanta chariot as chief; mine were those eighty-four thousand jewels, with the jewel treasure as chief; mine were those eighty-four thousand women, with Queen Subhaddā as chief; mine were those eighty-four thousand householders, with the householder treasure as chief; mine were those eighty-four thousand warriors of the warrior caste, following me, with the chief of the army treasure as chief; mine were those eighty-four thousand cows, yielding milk, with bronze milk pails; mine were those eighty-four thousand ten million garments, of fine linen, fine cotton, fine silk, fine wool; mine were those eighty-four thousand pots of boiled rice, from which food was brought morning and evening.

271. "Now, Ānanda, of those eighty-four thousand cities, there is only one city in which I dwell at that time, namely Kusāvatī the royal city. Now, Ānanda, of those eighty-four thousand mansions, there is only one mansion in which I dwell at that time, namely the Teaching mansion. Now, Ānanda, of those eighty-four thousand pinnacle chambers, there is only one pinnacle chamber in which I dwell at that time, namely the Great Array pinnacle chamber. Now, Ānanda, of those eighty-four thousand divans, there is only one divan which I use at that time, namely one made of gold or made of silver or made of ivory or made of sandalwood. Now, Ānanda, of those eighty-four thousand elephants, there is only one elephant which I mount at that time, namely the king of elephants Uposatha. Now, Ānanda, of those eighty-four thousand horses, there is only one horse which I mount at that time, namely the king of horses Valāhaka. Now, Ānanda, of those eighty-four thousand chariots, there is only one chariot which I mount at that time, namely the Vejayanta chariot. Now, Ānanda, of those eighty-four thousand women, there is only one woman who attends upon me at that time, either a woman of the warrior caste or a woman of the merchant caste. Now, Ānanda, or. Now, Ānanda, of those eighty-four thousand times ten million garments, there is only one suit of garments which I wear at that time, whether fine linen or fine cotton or fine silk or fine wool. Now, Ānanda, of those eighty-four thousand pots of boiled rice, there is only one pot of boiled rice from which I eat at most a measure of rice and the curry suitable for it.

272. "See, Ānanda, all these activities are past, ceased, changed. Thus impermanent indeed, Ānanda, are activities; thus unstable indeed, Ānanda, are activities; thus without comfort indeed, Ānanda, are activities! This is enough, Ānanda, to become disenchanted with all activities, enough to become dispassionate, enough to become liberated.

"Six times indeed, Ānanda, I directly know that in this region a body was laid down, and that being a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who had established the security of his realm, possessed of the seven treasures - this is the seventh laying down of a body. But I do not see, Ānanda, that region 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, where the Tathāgata would lay down an eighth body." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:

The Discourse on the Great Sudassana is concluded as fourth.

5.

The Discourse on Janavasabha

The Declaration Concerning Nātika and So On

273. Thus have I heard - On one occasion the Blessed One was dwelling at Nātikā in the brick house. Now at that time the Blessed One was declaring the rebirths of attendants who had passed away and died in the various surrounding countries - in Kāsi and Kosala, in Vajji and Malla, in Ceti and Vaṃsa, in Kuru and Pañcāla, in Majjha and Sūrasena - "Such a one has been reborn there, such a one has been reborn there. More than fifty attendants of Nātikā who have passed away and died, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than ninety attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering. More than five hundred attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."

274. The attendants of Nātikā heard - "The Blessed One, it is said, is declaring the rebirths of attendants who have passed away and died in the various surrounding countries - in Kāsi and Kosala, in Vajji and Malla, in Ceti and Vaṃsa, in Kuru and Pañcāla, in Majjha and Sūrasena - 'Such a one has been reborn there, such a one has been reborn there. More than fifty attendants of Nātikā who have passed away and died, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than ninety attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering. More than five hundred attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' And by that, the attendants of Nātikā were delighted, greatly pleased, filled with joy and happiness, having heard the Blessed One's answering of the question.

275. The Venerable Ānanda heard - "The Blessed One, it is said, is declaring the rebirths of attendants who have passed away and died in the various surrounding countries - in Kāsi and Kosala, in Vajji and Malla, in Ceti and Vaṃsa, in Kuru and Pañcāla, in Majjha and Sūrasena - 'Such a one has been reborn there, such a one has been reborn there. More than fifty attendants of Nātikā who have passed away and died, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than ninety attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering. More than five hundred attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' And by that, the attendants of Nātikā were delighted, greatly pleased, filled with joy and happiness, having heard the Blessed One's answering of the question."

The Discussion with Ānanda

276. Then this occurred to the Venerable Ānanda: "These too were Magadhan attendants, many and of long standing, who have passed away and died. Aṅga and Magadha are empty, methinks, of Aṅga-Magadhan attendants who have passed away and died. They too were devoted to the Buddha, devoted to the Teaching, devoted to the Community, and ones who fulfilled the moral precepts. They have passed away and died, undeclared by the Blessed One; good would be a declaration concerning them, many people would be pleased, and thereby would go to a fortunate destination. This too was King Seniya Bimbisāra of Magadha, a righteous king of righteousness, beneficial to brahmins and householders, to townspeople and country-folk. And people dwell praising him thus: 'Thus that righteous king of righteousness, having made us happy, has died; thus we dwelt comfortably in the realm of that righteous king of righteousness.' He too was devoted to the Buddha, devoted to the Teaching, devoted to the Community, and one who fulfilled the moral precepts. And people said thus: 'Even up to the time of death, King Seniya Bimbisāra of Magadha died praising the Blessed One.' He has passed away and died, undeclared by the Blessed One. Good would be a declaration concerning him too, many people would be pleased, and thereby would go to a fortunate destination. Now the Blessed One's highest enlightenment was among the Magadhans. Since the Blessed One's highest enlightenment was among the Magadhans, how could the Blessed One not declare the rebirths of Magadhan attendants who have passed away and died? But if the Blessed One were not to declare the rebirths of Magadhan attendants who have passed away and died, the Magadhan attendants would be dejected because of that; and since the Magadhan attendants would be dejected, how could the Blessed One not declare concerning them?"

277. Having reflected on this alone in private concerning the Magadhan attendants, the Venerable Ānanda, having risen towards the break of dawn, 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 - "I have heard this, venerable sir - 'The Blessed One, it is said, is declaring the rebirths of attendants who have passed away and died in the various surrounding countries - in Kāsi and Kosala, in Vajji and Malla, in Ceti and Vaṃsa, in Kuru and Pañcāla, in Majjha and Sūrasena - "Such a one has been reborn there, such a one has been reborn there. More than fifty attendants of Nātikā who have passed away and died, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than ninety attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners, who, having come to this world only once more, will make an end of suffering. More than five hundred attendants of Nātikā who have passed away and died, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." And by that, the attendants of Nātikā were delighted, greatly pleased, filled with joy and happiness, having heard the Blessed One's answering of the question." These too, venerable sir, were Magadhan attendants, many and of long standing, who have passed away and died. Aṅga and Magadha are empty, methinks, of Aṅga-Magadhan attendants who have passed away and died. They too, venerable sir, were devoted to the Buddha, devoted to the Teaching, devoted to the Community, and ones who fulfilled the moral precepts; they have passed away and died, undeclared by the Blessed One. Good would be a declaration concerning them, many people would be pleased, and thereby would go to a fortunate destination. This too, venerable sir, was King Seniya Bimbisāra of Magadha, a righteous king of righteousness, beneficial to brahmins and householders, to townspeople and country-folk. And people dwell praising him thus: 'Thus that righteous king of righteousness, having made us happy, has died. Thus we dwelt comfortably in the realm of that righteous king of righteousness.' He too, venerable sir, was devoted to the Buddha, devoted to the Teaching, devoted to the Community, and one who fulfilled the moral precepts. And people said thus: 'Even up to the time of death, King Seniya Bimbisāra of Magadha died praising the Blessed One.' He has passed away and died, undeclared by the Blessed One; good would be a declaration concerning him too, many people would be pleased, and thereby would go to a fortunate destination. Now the Blessed One's highest enlightenment, venerable sir, was among the Magadhans. Since the Blessed One's highest enlightenment was among the Magadhans, venerable sir, how could the Blessed One not declare the rebirths of Magadhan attendants who have passed away and died? But if the Blessed One, venerable sir, were not to declare the rebirths of Magadhan attendants who have passed away and died, the Magadhan attendants would be dejected because of that; and since the Magadhan attendants would be dejected, how could the Blessed One not declare concerning them?" Having made this introductory talk in the Blessed One's presence concerning the Magadhan attendants, the Venerable Ānanda rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.

278. Then the Blessed One, soon after the Venerable Ānanda had departed, having dressed in the earlier period of the day, taking his bowl and robe, entered Nātikā for almsfood. Having walked for almsfood in Nātikā, after the meal, having returned from his alms round, having washed his feet, having entered the brick house, referring to the Magadhan attendants, having given attention, having reflected, having collected everything together with his mind, he sat down on the prepared seat - "I shall know their destination, their future life, what destination those venerable ones have, what future life they have." The Blessed One saw the Magadhan attendants - "what destination those venerable ones have, what future life they have." Then the Blessed One, in the evening, having emerged from seclusion, having come out from the brick house, sat down on the prepared seat in the shade of the dwelling.

279. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "The Blessed One appears peaceful, venerable sir, the Blessed One's facial complexion shines brightly because of the clarity of his faculties. Surely today, venerable sir, the Blessed One has dwelt with a peaceful abiding?" "Just when you, Ānanda, having made an introductory talk in my presence concerning the Magadhan attendants, rose from your seat and departed, then I, having walked for almsfood in Nātikā, after the meal, having returned from my alms round, having washed my feet, having entered the brick house, referring to the Magadhan attendants, having given attention, having reflected, having collected everything together with my mind, sat down on the prepared seat - 'I shall know their destination, their future life, what destination those venerable ones have, what future life they have.' I saw, Ānanda, the Magadhan attendants - 'what destination those venerable ones have, what future life they have.'"

The Demon Janavasabha

280. "Then, Ānanda, the demon, having vanished, proclaimed a sound: 'I am Janavasabha, Blessed One; I am Janavasabha, Fortunate One.' Do you recall, Ānanda, having heard before such a name as this, namely Janavasabha?"

"No indeed, venerable sir, I do not recall having heard before such a name as this, namely Janavasabha, but, venerable sir, my hairs stood on end upon hearing the name 'Janavasabha.' Then, venerable sir, this occurred to me: 'Surely that demon will not be inferior for whom such a name is well laid down, namely Janavasabha.'" "Immediately after the manifestation of the sound, Ānanda, a demon of eminent beauty appeared before me face to face. For the second time he proclaimed a sound: 'I am Bimbisāra, Blessed One; I am Bimbisāra, Fortunate One. This is the seventh time, venerable sir, that I am reborn in the company of the Great King Vessavaṇa, and having passed away from there, I am able to become a human king.

281. 'For a long time, venerable sir, I, not falling into the nether world, perceive the state of not falling into the nether world, and yet my hope remains fixed on once-returning.' 'This is wonderful of the Venerable Janavasabha the demon, this is marvellous of the Venerable Janavasabha the demon. You say "For a long time, venerable sir, I, not falling into the nether world, perceive the state of not falling into the nether world," and you say "and yet my hope remains fixed on once-returning" - from what source does the Venerable Janavasabha the demon perceive such a lofty specific attainment?' Not apart, Blessed One, from your teaching, not apart, Fortunate One, from your teaching; From the time when I, venerable sir, became completely confident in the Blessed One, from that time, venerable sir, for a long time, not falling into the nether world, I perceive the state of not falling into the nether world, and yet my hope remains fixed on once-returning. Here, venerable sir, having been sent by the Great King Vessavaṇa to the presence of the Great King Virūḷhaka on some business, I saw the Blessed One, having entered the brick house on the road, referring to the Magadhan attendants, having given attention, having reflected, having collected everything together with his mind, seated - "I shall know their destination, their future life, what destination those venerable ones have, what future life they have." But this is not wonderful, venerable sir, that what was spoken by the Great King Vessavaṇa in that assembly was heard face to face, was received face to face - "what destination those venerable ones have, what future life they have." Then, venerable sir, this occurred to me: I shall see the Blessed One, and I shall report this to the Blessed One. These, venerable sir, are my two reasons for approaching the Blessed One for an audience.'

The Assembly of Gods

282. 'Some days ago, venerable sir, earlier than that, on the uposatha day, the fifteenth, on the full moon night of entering the rains retreat, almost all the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall. And a great divine assembly was seated all around, and the four great kings were seated in the four directions. In the eastern direction the great king Dhataraṭṭha was seated facing west, with the gods in front; in the southern direction the great king Virūḷhaka was seated facing north, with the gods in front; in the western direction the great king Virūpakkha was seated facing east, with the gods in front; in the northern direction the great king Vessavaṇa was seated facing south, with the gods in front. When, venerable sir, almost all the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall, and a great divine assembly was seated all around, and the four great kings were seated in the four directions, this is their seating arrangement; then afterwards is our seat. Those gods, venerable sir, who, having lived the holy life under the Blessed One, have recently been reborn in the company of the Thirty-three, they outshine the other gods in beauty and glory. By that, venerable sir, the gods of the Thirty-three were delighted, greatly pleased, filled with joy and happiness: "Indeed, sirs, the divine hosts are being filled, the titan hosts are diminishing." Then, venerable sir, Sakka, the lord of the gods, having understood the satisfaction of the gods of the Thirty-three, gave thanks with these verses:

'By that, venerable sir, the gods of the Thirty-three were even more delighted, greatly pleased, filled with joy and happiness: "Indeed, sirs, the divine hosts are being filled, the titan hosts are diminishing." Then, venerable sir, for whatever purpose the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall, having considered that matter, having discussed that matter, the four great kings are also spoken to regarding that matter. The four great kings are also instructed in return regarding that matter, standing in their own seats, not having departed.

283. 'Then, venerable sir, in the northern direction an eminent light arose, radiance became manifest, surpassing even the divine power of the gods. Then, venerable sir, Sakka, the lord of the gods, addressed the gods of the Thirty-three - "As signs appear, sirs, an eminent light arises, radiance becomes manifest, Brahmā will appear. For this is the advanced sign of Brahmā's manifestation, namely that light arises and radiance becomes manifest."

The Talk on Sanaṅkumāra

284. 'Then, venerable sir, the gods of the Thirty-three sat down in their own seats - "We shall know this light, what result it will have, having realised it we shall go." The four great kings also sat down in their own seats - "We shall know this light, what result it will have, having realised it we shall go." Having heard this, the gods of the Thirty-three became fully focused - "We shall know this light, what result it will have, having realised it we shall go."

'When, venerable sir, Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, having created a gross individual existence, he appears. But, venerable sir, Brahmā's natural beauty is unattainable in the range of vision of the gods of the Thirty-three. When, venerable sir, Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, he outshines the other gods in beauty and glory. Just as, venerable sir, a golden figure outshines a human figure; just so, venerable sir, when Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, he outshines the other gods in beauty and glory. When, venerable sir, Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, no god in that assembly pays respect to him or rises up for him or invites him with a seat. All remain silent, with joined palms, sitting cross-legged - "On whichever god's divan Brahmā Sanaṅkumāra wishes, on that god's divan he will sit."

'But, venerable sir, whichever god's divan Brahmā Sanaṅkumāra sits on, that god obtains a lofty attainment of inspiration; that god obtains a lofty attainment of pleasure. Just as, venerable sir, a king of the warrior caste, anointed on the head, newly consecrated with kingship, obtains a lofty attainment of inspiration, obtains a lofty attainment of pleasure. Just so, venerable sir, whichever god's divan Brahmā Sanaṅkumāra sits on, that god obtains a lofty attainment of inspiration, that god obtains a lofty attainment of pleasure. Then, venerable sir, Brahmā Sanaṅkumāra, having created a gross individual existence, having become one with the appearance of a youth, with five crests, appeared to the gods of the Thirty-three. He, having risen up into the sky, sat cross-legged in the air, in the atmosphere. Just as, venerable sir, a strong man might sit cross-legged on a well-spread divan or on a level piece of ground; just so, venerable sir, Brahmā Sanaṅkumāra, having risen up into the sky, having sat cross-legged in the air, in the atmosphere, having understood the satisfaction of the gods of the Thirty-three, gave thanks with these verses:

285. 'This meaning, venerable sir, Brahmā Sanaṅkumāra spoke; this meaning, venerable sir, when Brahmā Sanaṅkumāra spoke, his voice was endowed with eight factors: it was distinct and intelligible and charming and pleasant to hear and compact and euphonious and deep and resonant. And when, venerable sir, Brahmā Sanaṅkumāra informs the assembly with his voice; the sound does not go outside the assembly. But whoever, venerable sir, has a voice thus endowed with eight factors, he is called "one with a voice like Brahmā."

'Then, venerable sir, Brahmā Sanaṅkumāra, having created thirty-three individual existences, sat cross-legged on the individual divans of the gods of the Thirty-three, and addressed the gods of the Thirty-three - "What do the venerable gods of the Thirty-three think, as far as that Blessed One has practised for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. For whoever, sirs, have gone for refuge to the Buddha, gone for refuge to the Teaching, gone for refuge to the Community, and are ones who fulfil the moral precepts, upon the body's collapse at death, some are reborn in the company of the gods who control what is created by others, some are reborn in the company of the gods who delight in creation, some are reborn in the company of the Tusita gods, some are reborn in the company of the Yāma gods, some are reborn in the company of the Thirty-three gods, some are reborn in the company of the gods ruled by the four great kings. Those who fill up the lowest class of all, they fill up the class of gandhabbas."'

286. 'This meaning, venerable sir, Brahmā Sanaṅkumāra spoke; this meaning, venerable sir, when Brahmā Sanaṅkumāra spoke, the gods imagine it is only the sound - "He who is on my divan, he alone speaks."

'Then, venerable sir, Brahmā Sanaṅkumāra draws himself together into unity, and having drawn himself together into unity, sat cross-legged on the divan of Sakka, the lord of the gods, and addressed the gods of the Thirty-three -

The Developed Basis for Spiritual Power

287. "'What do the venerable gods of the Thirty-three think, how well laid down are these four bases for spiritual power that have been laid down by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the abundance of supernormal power, for the mastery of supernormal power, for the miraculous transformation of supernormal power. Which four? Here, friend, a monk develops the basis for spiritual power that possesses concentration due to desire and volitional activities of striving. He develops the basis for spiritual power that possesses concentration due to energy and volitional activities of striving. He develops the basis for spiritual power that possesses concentration due to mind and volitional activities of striving. He develops the basis for spiritual power that possesses concentration due to investigation and volitional activities of striving. These, friend, are the four bases for spiritual power that have been laid down by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the abundance of supernormal power, for the mastery of supernormal power, for the miraculous transformation of supernormal power.

"'For whoever, friend, in the past period of time, whether ascetics or brahmins, experienced the various kinds of supernormal power, all of them did so because of having developed and cultivated these same four bases for spiritual power. And whoever, friend, in the future period of time, whether ascetics or brahmins, will experience the various kinds of supernormal power, all of them will do so because of having developed and cultivated these same four bases for spiritual power. And whoever, friend, at present, whether ascetics or brahmins, experience the various kinds of supernormal power, all of them do so because of having developed and cultivated these same four bases for spiritual power. Do the venerable gods of the Thirty-three see this supernormal power of mine of such a kind?" "Yes, Great Brahmā." "I too, friend, because of having developed and cultivated these same four bases for spiritual power, am of such great supernormal power, of such great majesty." This meaning, venerable sir, Brahmā Sanaṅkumāra spoke. Having spoken this meaning, venerable sir, Brahmā Sanaṅkumāra addressed the gods of the Thirty-three -

The Threefold Achievement of Opportunity

288. "'What do the venerable gods of the Thirty-three think, as far as the Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, has understood three achievements of opportunity for the achievement of happiness. Which three? Here, friend, a certain one dwells in company with sensual pleasures, in company with unwholesome mental states. He, at a later time, hears the noble teaching, attends wisely, and proceeds in accordance with the Teaching. He, having come to hear the noble teaching, to wise attention, to practice in accordance with the Teaching, dwells not in company with sensual pleasures, not in company with unwholesome mental states. For him, not in company with sensual pleasures, not in company with unwholesome mental states, happiness arises, and from happiness, even more pleasure. Just as, friend, from gladness, joy would arise, even so, friend, for one not in company with sensual pleasures, not in company with unwholesome mental states, happiness arises, and from happiness, even more pleasure. This, friend, is the first achievement of opportunity understood by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the achievement of happiness.

"'Furthermore, friend, here for a certain one, gross bodily activities are not tranquillised, gross verbal activities are not tranquillised, gross mental activities are not tranquillised. He, at a later time, hears the noble teaching, attends wisely, and proceeds in accordance with the Teaching. For him, having come to hear the noble teaching, to wise attention, to practice in accordance with the Teaching, gross bodily activities become tranquil, gross verbal activities become tranquil, gross mental activities become tranquil. For him, with the tranquillising of gross bodily activities, with the tranquillising of gross verbal activities, with the tranquillising of gross mental activities, happiness arises, and from happiness, even more pleasure. Just as, friend, from gladness, joy would arise, even so, friend, with the tranquillising of gross bodily activities, with the tranquillising of gross verbal activities, with the tranquillising of gross mental activities, happiness arises, and from happiness, even more pleasure. This, friend, is the second achievement of opportunity understood by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the achievement of happiness.

"'Furthermore, friend, here a certain one does not understand as it really is 'this is wholesome', does not understand as it really is 'this is unwholesome'. He does not understand as it really is 'this is blameworthy, this is blameless, this should be cultivated, this should not be cultivated, this is inferior, this is superior, this partakes of both dark and bright'. He, at a later time, hears the noble teaching, attends wisely, and proceeds in accordance with the Teaching. He, having come to hear the noble teaching, to wise attention, to practice in accordance with the Teaching, understands as it really is 'this is wholesome', understands as it really is 'this is unwholesome'. He understands as it really is 'this is blameworthy, this is blameless, this should be cultivated, this should not be cultivated, this is inferior, this is superior, this partakes of both dark and bright'. For him, knowing thus, seeing thus, ignorance is abandoned, true knowledge arises. For him, through the fading away of ignorance, through the arising of true knowledge, happiness arises, and from happiness, even more pleasure. Just as, friend, from gladness, joy would arise, even so, friend, through the fading away of ignorance, through the arising of true knowledge, happiness arises, and from happiness, even more pleasure. This, friend, is the third achievement of opportunity understood by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the achievement of happiness. These, friend, are the three achievements of opportunity understood by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the achievement of happiness.'" This meaning, venerable sir, Brahmā Sanaṅkumāra spoke; having spoken this meaning, venerable sir, Brahmā Sanaṅkumāra addressed the gods of the Thirty-three -

The Four Establishments of Mindfulness

289. "'What do the venerable gods of the Thirty-three think, how well laid down are these four establishments of mindfulness that have been laid down by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the achievement of the wholesome. Which four? Here, friend, a monk dwells internally observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Dwelling internally observing the body in the body, there he becomes rightly concentrated, rightly bright. He, there rightly concentrated, rightly bright, brings forth knowledge and vision externally regarding another's body. He dwells internally observing feelings in feelings... etc. he brings forth knowledge and vision externally regarding another's feelings. He dwells internally observing mind in mind... etc. he brings forth knowledge and vision externally regarding another's mind. He dwells internally observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Dwelling internally observing mental phenomena in mental phenomena, there he becomes rightly concentrated, rightly bright. He, there rightly concentrated, rightly bright, brings forth knowledge and vision externally regarding another's mental phenomena. These, friend, are the four establishments of mindfulness that have been laid down by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the achievement of the wholesome.'" This meaning, venerable sir, Brahmā Sanaṅkumāra spoke. Having spoken this meaning, venerable sir, Brahmā Sanaṅkumāra addressed the gods of the Thirty-three -

The Seven Accessories of Concentration

290. "'What do the venerable gods of the Thirty-three think, how well laid down are these seven accessories of concentration that have been laid down by that Blessed One, who knows and sees, the Worthy One, the Perfectly Self-awakened One, for the development of right concentration, for the fulfilment of right concentration. Which seven? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness. That, friend, unified focus of mind which is equipped with these seven factors, this is called, friend, noble right concentration with its proximate cause and also with its accessories. For one with right view, friend, right thought is able to arise; for one with right thought, right speech is able to arise; for one with right speech, right action is able to arise. For one with right action, right livelihood is able to arise; for one with right livelihood, right effort is able to arise; for one with right effort, right mindfulness is able to arise; for one with right mindfulness, right concentration is able to arise; for one with right concentration, right knowledge is able to arise; for one with right knowledge, right liberation is able to arise. For whatever, friend, one speaking rightly would say - "Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise, open are the doors to the Deathless" - this indeed one speaking rightly would say. For well proclaimed, friend, by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise, open are the doors to the Deathless.

"'For whoever, friend, are endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Teaching, endowed with unwavering confidence in the Community, endowed with morality pleasing to the noble ones, those spontaneously born ones disciplined by the Teaching, more than twenty-four hundred thousand Magadhan attendants who have passed away and died, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. And there are here also once-returners.

291. 'This meaning, venerable sir, Brahmā Sanaṅkumāra spoke; when Brahmā Sanaṅkumāra spoke this meaning, venerable sir, this reflection arose in the mind of the Great King Vessavaṇa: "Wonderful indeed, friend, marvellous indeed, friend, there will be such an eminent Teacher, such eminent preaching of the teaching, such eminent specific attainments will become known." Then, venerable sir, Brahmā Sanaṅkumāra, having known with his mind the reflection in the mind of the Great King Vessavaṇa, said this to the Great King Vessavaṇa: "What does the venerable Great King Vessavaṇa think? In the past too there was such an eminent Teacher, such eminent preaching of the teaching, such eminent specific attainments became known. In the future too there will be such an eminent Teacher, such eminent preaching of the teaching, such eminent specific attainments will become known."

292. "'This meaning, venerable sir, Brahmā Sanaṅkumāra spoke to the gods of the Thirty-three, this meaning the Great King Vessavaṇa, having heard face to face, having received face to face, when Brahmā Sanaṅkumāra was speaking to the gods of the Thirty-three, announced to his own assembly.'

This meaning the demon Janavasabha, having heard face to face, having received face to face, when the Great King Vessavaṇa was speaking to his own assembly, announced to the Blessed One. This meaning the Blessed One, having heard face to face, having received face to face from the demon Janavasabha, and also having directly known himself, announced to the Venerable Ānanda; this meaning the Venerable Ānanda, having heard face to face, having received face to face from the Blessed One, announced to the monks, nuns, male lay followers, and female lay followers. This holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans.

The Discourse on Janavasabha is concluded as fifth.

6.

The Great Discourse on Govinda

293. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then Pañcasikha, the gandhabba's son, when the night was far advanced, with surpassing beauty, having illuminated the entire Vulture's Peak mountain, approached the Blessed One. having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Pañcasikha, the gandhabba's son, said this to the Blessed One - "What I have heard face to face with the gods of the Thirty-three, what I have received face to face, that I report to the Blessed One." "Report it to me, Pañcasikha," said the Blessed One.

The Assembly of Gods

294. "Some days ago, venerable sir, earlier than that, on the uposatha day, the fifteenth, on the full moon night of the invitation ceremony to admonish, almost all the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall; and a great divine assembly was seated all around, and the four great kings were seated in the four directions; in the eastern direction the great king Dhataraṭṭha was seated facing west, with the gods in front; in the southern direction the great king Virūḷhaka was seated facing north, with the gods in front; in the western direction the great king Virūpakkha was seated facing east, with the gods in front; in the northern direction the great king Vessavaṇa was seated facing south, with the gods in front. When, venerable sir, almost all the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall, and a great divine assembly was seated all around, and the four great kings were seated in the four directions, this is their seating arrangement; then afterwards is our seat.

"Those gods, venerable sir, who, having lived the holy life under the Blessed One, have recently been reborn in the company of the Thirty-three, they outshine the other gods in beauty and glory. By that, venerable sir, the gods of the Thirty-three were delighted, greatly pleased, filled with joy and happiness: 'Indeed, sirs, the divine hosts are being filled, the titan hosts are diminishing.'

295. Then, venerable sir, Sakka, the lord of the gods, having understood the satisfaction of the gods of the Thirty-three, gave thanks with these verses:

By that, venerable sir, the gods of the Thirty-three were even more delighted, greatly pleased, filled with joy and happiness: "Indeed, sirs, the divine hosts are being filled, the titan hosts are diminishing."

The Eight Truthful Praises

296. "Then, venerable sir, Sakka, the lord of the gods, having understood the satisfaction of the gods of the Thirty-three, addressed the gods of the Thirty-three - 'Would you wish, sirs, to hear the eight praises in conformity with the truth of that Blessed One?' 'We wish, sir, to hear the eight praises in conformity with the truth of that Blessed One.' Then, venerable sir, Sakka, the lord of the gods, declared to the gods of the Thirty-three the eight praises in conformity with the truth of the Blessed One - 'What do the venerable gods of the Thirty-three think? As far as that Blessed One has practised for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who has practised for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans, except for that Blessed One.

"Well proclaimed by that Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who teaches a Teaching that leads onward, except for that Blessed One.

"'This is wholesome' has been well laid down by that Blessed One, 'this is unwholesome' has been well laid down. 'This is blameworthy, this is blameless, this should be cultivated, this should not be cultivated, this is inferior, this is superior, this partakes of both dark and bright' has been well laid down. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who declares teachings that are wholesome-unwholesome, blameworthy-blameless, to be cultivated-not to be cultivated, inferior-superior, partaking of both dark and bright, except for that Blessed One.

"Well laid down by that Blessed One for disciples is the practice leading to Nibbāna; Nibbāna and the practice flow together. Just as the water of the Ganges flows together and meets with the water of the Yamunā, just so, well laid down by that Blessed One for disciples is the practice leading to Nibbāna; Nibbāna and the practice flow together. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who declares the practice leading to Nibbāna, except for that Blessed One.

"Achieved indeed is the material gain of that Blessed One, achieved is the fame, so that even nobles, methinks, dwell showing affection, yet that Blessed One, free from vanity, takes food. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who is free from vanity while taking food, except for that Blessed One.

"That Blessed One has obtained companions among both those practising as learners and those with mental corruptions eliminated who have fulfilled the holy life. Having dismissed them, the Blessed One dwells devoted to solitary delight. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who is devoted to solitary delight, except for that Blessed One.

"That Blessed One speaks as he acts, acts as he speaks; thus he speaks as he acts, acts as he speaks. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who has practised in conformity with the Teaching, except for that Blessed One.

"That Blessed One has crossed over doubt, is free from bewilderment, has fulfilled his intention, through the fundamentals of the holy life as his disposition. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who has crossed over doubt, is free from bewilderment, has fulfilled his intention, through the fundamentals of the holy life as his disposition, except for that Blessed One.'

297. "These, venerable sir, Sakka, the lord of the gods, declared to the gods of the Thirty-three the eight praises in conformity with the truth of the Blessed One. By that, venerable sir, the gods of the Thirty-three were even more delighted, greatly pleased, filled with joy and happiness, having heard the eight praises in conformity with the truth of the Blessed One. There, venerable sir, some gods said thus - 'Oh indeed, sirs, if four perfectly Self-awakened Ones were to arise in the world and teach the Teaching just as the Blessed One does. That would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' Some gods said thus - 'Let alone four perfectly Self-awakened Ones, sirs; oh indeed, sirs, if three perfectly Self-awakened Ones were to arise in the world and teach the Teaching just as the Blessed One does. That would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' Some gods said thus - 'Let alone three perfectly Self-awakened Ones, sirs; oh indeed, sirs, if two perfectly Self-awakened Ones were to arise in the world and teach the Teaching just as the Blessed One does. That would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.'

298. "When this was said, venerable sir, Sakka, the lord of the gods, said this to the gods of the Thirty-three - 'This is impossible, sirs, there is no chance, that two Worthy Ones, perfectly Self-awakened Ones, should arise simultaneously in one world system - this is impossible. Oh indeed, sirs, may that Blessed One be free from illness, free from disease, and remain for a long time, for a long duration. That would be for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.' Then, venerable sir, for whatever purpose the gods of the Thirty-three were seated together assembled in the Sudhammā assembly hall, having considered that matter, having discussed that matter, the four great kings are also spoken to regarding that matter. The four great kings are also instructed in return regarding that matter, standing in their own seats, not having departed.

299. "Then, venerable sir, in the northern direction an eminent light arose, radiance became manifest, surpassing even the divine power of the gods. Then, venerable sir, Sakka, the lord of the gods, addressed the gods of the Thirty-three - 'As signs appear, sirs, an eminent light arises, radiance becomes manifest, Brahmā will appear; for this is the advanced sign of Brahmā's manifestation, namely that light arises and radiance becomes manifest.'

The Talk on Sanaṅkumāra

300. "Then, venerable sir, the gods of the Thirty-three sat down in their own seats - 'We shall know this light, what result it will have, having realised it we shall go.' The four great kings also sat down in their own seats - 'We shall know this light, what result it will have, having realised it we shall go.' Having heard this, the gods of the Thirty-three became fully focused - 'We shall know this light, what result it will have, having realised it we shall go.'

"When, venerable sir, Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, having created a gross individual existence, he appears. But, venerable sir, Brahmā's natural beauty is unattainable in the range of vision of the gods of the Thirty-three. When, venerable sir, Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, he outshines the other gods in beauty and glory. Just as, venerable sir, a golden figure outshines a human figure, just so, venerable sir, when Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, he outshines the other gods in beauty and glory. When, venerable sir, Brahmā Sanaṅkumāra appears to the gods of the Thirty-three, no god in that assembly pays respect to him or rises up for him or invites him with a seat. All remain silent, with joined palms, sitting cross-legged - 'On whichever god's divan Brahmā Sanaṅkumāra now wishes, on that god's divan he will sit.' But, venerable sir, whichever god's divan Brahmā Sanaṅkumāra sits on, that god obtains a lofty attainment of inspiration, that god obtains a lofty attainment of pleasure. Just as, venerable sir, a king of the warrior caste, anointed on the head, newly consecrated with kingship, obtains a lofty attainment of inspiration, obtains a lofty attainment of pleasure, just so, venerable sir, whichever god's divan Brahmā Sanaṅkumāra sits on, that god obtains a lofty attainment of inspiration, that god obtains a lofty attainment of pleasure. Then, venerable sir, Brahmā Sanaṅkumāra, having understood the satisfaction of the gods of the Thirty-three, having vanished, gave thanks with these verses -

301. "This meaning, venerable sir, Brahmā Sanaṅkumāra spoke. This meaning, venerable sir, when Brahmā Sanaṅkumāra spoke, his voice was endowed with eight factors: it was distinct and intelligible and charming and pleasant to hear and compact and euphonious and deep and resonant. And when, venerable sir, Brahmā Sanaṅkumāra informs the assembly with his voice, the sound does not go outside the assembly. But whoever, venerable sir, has a voice thus endowed with eight factors, he is called 'one with a voice like Brahmā.' Then, venerable sir, the gods of the Thirty-three said this to Brahmā Sanaṅkumāra: 'Excellent, Great Brahmā, we rejoice having understood this very thing; and eight praises in conformity with the truth of that Blessed One have been spoken by Sakka, the lord of the gods; and we rejoice having understood those.'

The Eight Truthful Praises

302. "Then, venerable sir, Brahmā Sanaṅkumāra said this to Sakka, the lord of the gods - 'Good, lord of the gods, we too would hear the eight praises in conformity with the truth of that Blessed One.' 'Yes, Great Brahmā,' venerable sir, Sakka, the lord of the gods, declared to Brahmā Sanaṅkumāra the eight praises in conformity with the truth of the Blessed One.

"What does the venerable Great Brahmā think? As far as that Blessed One has practised for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who has practised for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans, except for that Blessed One.

"Well proclaimed by that Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who teaches a Teaching that leads onward, except for that Blessed One.

"'This is wholesome' has been well laid down by that Blessed One, 'this is unwholesome' has been well laid down, 'this is blameworthy, this is blameless, this should be cultivated, this should not be cultivated, this is inferior, this is superior, this partakes of both dark and bright' has been well laid down. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who declares teachings that are wholesome-unwholesome, blameworthy-blameless, to be cultivated-not to be cultivated, inferior-superior, partaking of both dark and bright. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, except for that Blessed One.

"Well laid down by that Blessed One for disciples is the practice leading to Nibbāna; Nibbāna and the practice flow together. Just as the water of the Ganges flows together and meets with the water of the Yamunā, just so, well laid down by that Blessed One for disciples is the practice leading to Nibbāna; Nibbāna and the practice flow together. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who declares the practice leading to Nibbāna, except for that Blessed One.

"Achieved indeed is the material gain of that Blessed One, achieved is the fame, so that even nobles, methinks, dwell showing affection. Yet that Blessed One, free from vanity, takes food. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who is free from vanity while taking food, except for that Blessed One.

"That Blessed One has obtained companions among both those practising as learners and those with mental corruptions eliminated who have fulfilled the holy life; having dismissed them, the Blessed One dwells devoted to solitary delight. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who is devoted to solitary delight, except for that Blessed One.

"That Blessed One speaks as he acts, acts as he speaks; thus he speaks as he acts, acts as he speaks. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who practises in conformity with the Teaching, except for that Blessed One.

"That Blessed One has crossed over doubt, is free from bewilderment, has fulfilled his intention, through the fundamentals of the holy life as his disposition. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, who has crossed over doubt, is free from bewilderment, has fulfilled his intention, through the fundamentals of the holy life as his disposition. We do not see in the past, nor indeed at present, a Teacher endowed with this factor, except for that Blessed One."

303. "These, venerable sir, Sakka, the lord of the gods, declared to Brahmā Sanaṅkumāra the eight praises in conformity with the truth of the Blessed One. By that, venerable sir, Brahmā Sanaṅkumāra was delighted, greatly pleased, filled with joy and happiness, having heard the eight praises in conformity with the truth of the Blessed One. Then, venerable sir, Brahmā Sanaṅkumāra, having created a gross individual existence, having become one with the appearance of a youth, with five crests, appeared to the gods of the Thirty-three. He, having risen up into the sky, sat cross-legged in the air, in the atmosphere. Just as, venerable sir, a strong man might sit cross-legged on a well-spread divan or on a level piece of ground, just so, venerable sir, Brahmā Sanaṅkumāra, having risen up into the sky, having sat cross-legged in the air, in the atmosphere, addressed the gods of the Thirty-three -

The Story of the Brahmin Govinda

304. "What do the venerable gods of the Thirty-three think, for how long a time that Blessed One was of great wisdom. Once upon a time, friend, there was a king named Disampati. King Disampati had a brahmin chaplain named Govinda. King Disampati had a son, a prince named Reṇu. The brahmin Govinda had a son, a young man named Jotipāla. Thus Reṇu the prince and Jotipāla the young man and six other nobles - these eight were companions. Then, friend, with the passing of days and nights, the brahmin Govinda died. When the brahmin Govinda had died, King Disampati lamented - "Alas, friend, at the very time when we, having properly handed over all duties to the brahmin Govinda, were indulging ourselves endowed and furnished with the five types of sensual pleasure, at that very time the brahmin Govinda has died." When this was said, friend, Reṇu the prince said this to King Disampati - "Do not, Sire, lament too much over the death of the brahmin Govinda. There is, Sire, the brahmin Govinda's son, a young man named Jotipāla, who is wiser than his father, and more capable of seeing what is beneficial than his father; and those matters in which his father gave instruction, those too are for the instruction of the young man Jotipāla." "Is it so, prince?" "It is so, Sire."

The Story of the Great Steward

305. "Then, friend, King Disampati addressed a certain man - "Come, my good man, go to where the young man named Jotipāla is; having approached, say thus to the young man Jotipāla - 'May there be prosperity for the venerable Jotipāla, King Disampati addresses the venerable young man Jotipāla, King Disampati wishes to see the venerable young man Jotipāla.'" "Yes, Sire," friend, that man, having assented to King Disampati, approached the young man Jotipāla; having approached, he said this to the young man Jotipāla - "May there be prosperity for the venerable Jotipāla, King Disampati addresses the venerable young man Jotipāla, King Disampati wishes to see the venerable young man Jotipāla." "Yes, sir," friend, the young man Jotipāla, having assented to that man, approached King Disampati; having approached, he exchanged friendly greetings with King Disampati; having concluded the pleasant and memorable talk, he sat down to one side. To the young man Jotipāla seated to one side, friend, King Disampati said this - "Let the venerable Jotipāla instruct us, let not the venerable Jotipāla refuse the instruction. I will establish you in your father's position, I will consecrate you in the office of steward." "Yes, sir," friend, the young man Jotipāla assented to King Disampati. Then, friend, King Disampati consecrated the young man Jotipāla in the office of steward, and established him in his father's position. The young man Jotipāla, consecrated in the office of steward, established in his father's position, instructed in those matters in which his father had instructed, and also instructed in those matters in which his father had not instructed; he accomplished those tasks which his father had accomplished, and also accomplished those tasks which his father had not accomplished. People said thus about him - "A steward indeed, friend, is the brahmin, a great steward indeed, friend, is the brahmin." In this way, friend, by this method, the designation 'Steward, Great Steward' arose for the young man Jotipāla.

The Division of the Kingdom

306. "Then, friend, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "The king Disampati, friend, is old, aged, elderly, one who has traversed the span of life, advanced in years; who indeed, friend, knows about life? Now there is this possibility, that when King Disampati has died, the king-makers might consecrate the prince Reṇu in the kingdom. Come, sirs, approach the prince Reṇu; having approached, say thus to the prince Reṇu - 'We are the venerable Reṇu's friends, dear, agreeable, not disagreeable; whatever happiness you have, that happiness we have; whatever suffering you have, that suffering we have. The king Disampati, friend, is old, aged, elderly, one who has traversed the span of life, advanced in years; who indeed, friend, knows about life? Now there is this possibility, that when King Disampati has died, the king-makers might consecrate the venerable Reṇu in the kingdom. If the venerable Reṇu should obtain the kingdom, may he share the kingdom with us.'" "Yes, sir," friend, those six nobles, having assented to the brahmin Mahāgovinda, approached the prince Reṇu; having approached, they said this to the prince Reṇu - "We are the venerable Reṇu's friends, dear, agreeable, not disagreeable; whatever happiness you have, that happiness we have; whatever suffering you have, that suffering we have. The king Disampati, friend, is old, aged, elderly, one who has traversed the span of life, advanced in years; who indeed, friend, knows about life? Now there is this possibility, that when King Disampati has died, the king-makers might consecrate the venerable Reṇu in the kingdom. If the venerable Reṇu should obtain the kingdom, may he share the kingdom with us.'" "Who else, friends, would be happy in my realm, apart from you? If I, friends, obtain the kingdom, I will share the kingdom with you."

307. "Then, friend, with the passing of days and nights, King Disampati died. When King Disampati had died, the king-makers consecrated the prince Reṇu in the kingdom. Reṇu, consecrated with kingship, endowed and furnished with the five types of sensual pleasure, indulged himself. Then, friend, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "King Disampati, friend, has died. Reṇu, consecrated with kingship, endowed and furnished with the five types of sensual pleasure, indulged himself. Who indeed, friend, knows, sensual pleasures are intoxicating? Come, sirs, approach King Reṇu; having approached, say thus to King Reṇu - King Disampati, friend, has died, the venerable Reṇu has been consecrated with kingship, does the venerable one remember that promise?"

308. "Yes, sir," friend, those six nobles, having assented to the brahmin Mahāgovinda, approached King Reṇu; having approached, they said this to King Reṇu - "King Disampati, friend, has died, the venerable Reṇu has been consecrated with kingship, does the venerable one remember that promise?" "I remember, friend, that promise. But who, friend, is able to divide this great earth, extended to the north and narrow like a cart's front to the south, into seven equal well-distributed portions?" "Who else, friend, is able, apart from the brahmin Mahāgovinda?" Then, friend, King Reṇu addressed a certain man - "Come, my good man, go to where the brahmin Mahāgovinda is; having approached, say thus to the brahmin Mahāgovinda - 'King Reṇu, venerable sir, summons you.'" "Yes, Sire," friend, that man, having assented to King Reṇu, approached the brahmin Mahāgovinda; having approached, he said this to the brahmin Mahāgovinda - "King Reṇu, venerable sir, summons you." "Yes, sir," friend, the brahmin Mahāgovinda, having assented to that man, approached King Reṇu; having approached, he exchanged friendly greetings with King Reṇu. Having concluded the pleasant and memorable talk, he sat down to one side. To the brahmin Mahāgovinda seated to one side, friend, King Reṇu said this - "Let the venerable Govinda come and divide this great earth, extended to the north and narrow like a cart's front to the south, into seven equal well-distributed portions." "Yes, sir," the brahmin Mahāgovinda, having assented to King Reṇu, divided this great earth, extended to the north and narrow like a cart's front to the south, into seven equal well-distributed portions. He established all the cart-front shaped portions. There in the middle was the country of King Reṇu.

309. Dantapura for the Kaliṅgas, and Potana for the Assakas.

310. "Then, friend, those six nobles were delighted with their respective gains, with their thoughts fulfilled - 'What was indeed wished for by us, what was desired, what was intended, what was longed for - that has been obtained by us.'

The first recitation section is concluded.

The Rising of the Sound of Fame

311. "Then, friend, those six nobles approached the brahmin Mahāgovinda; having approached, they said this to the brahmin Mahāgovinda - "Just as the venerable Govinda is a friend of King Reṇu, dear, agreeable, and not disagreeable, just so the venerable Govinda is also our friend, dear, agreeable, and not disagreeable. Let the venerable Govinda instruct us; let not the venerable Govinda refuse the instruction." "Yes, sir," the brahmin Mahāgovinda assented to those six nobles. Then, friend, the brahmin Mahāgovinda instructed the seven noble kings, properly anointed, in kingship, and taught the sacred verses to seven great brahmin householders and seven hundred bathed ones.

312. "Then, friend, at a later time such a good reputation arose concerning the brahmin Mahāgovinda - 'The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses with Brahmā, talks with Brahmā, consults with Brahmā.' Then, friend, this occurred to the brahmin Mahāgovinda: 'Such a good reputation has arisen concerning me - "The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses with Brahmā, talks with Brahmā, consults with Brahmā." But I do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - "Whoever goes into seclusion for the four months of the rainy season, and meditates on the meditation of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā." What if I were to go into seclusion for the four months of the rainy season, and meditate on the meditation of compassion.'

313. "Then, friend, the brahmin Mahāgovinda approached King Reṇu; having approached, he said this to King Reṇu - "Such a good reputation has arisen concerning me, friend - "The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses with Brahmā, talks with Brahmā, consults with Brahmā." But I do not see Brahmā, friend, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - 'Whoever goes into seclusion for the four months of the rainy season, and meditates on the meditation of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.' I wish, friend, to go into seclusion for the four months of the rainy season, to meditate on the meditation of compassion; I should not be approached by anyone except for one bringing food." "Now let the venerable Govinda do as he thinks fit."

314. "Then, friend, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "Such a good reputation has arisen concerning me, friend - "The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses with Brahmā, talks with Brahmā, consults with Brahmā." But I do not see Brahmā, friend, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - 'Whoever goes into seclusion for the four months of the rainy season, and meditates on the meditation of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.' I wish, friend, to go into seclusion for the four months of the rainy season, to meditate on the meditation of compassion; I should not be approached by anyone except for one bringing food." "Now let the venerable Govinda do as he thinks fit."

315. "Then, friend, the brahmin Mahāgovinda approached those seven great brahmin householders and seven hundred bathed ones; having approached, he said this to those seven great brahmin householders and seven hundred bathed ones - "Such a good reputation has arisen concerning me, friend - "The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses with Brahmā, talks with Brahmā, consults with Brahmā." But I do not see Brahmā, friend, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - 'Whoever goes into seclusion for the four months of the rainy season, and meditates on the meditation of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.' If so, friends, recite the sacred verses in detail as you have heard them, as you have learned them, and teach each other the sacred verses; I wish, friend, to go into seclusion for the four months of the rainy season, to meditate on the meditation of compassion; I should not be approached by anyone except for one bringing food." "Now let the venerable Govinda do as he thinks fit."

316. "Then, friend, the brahmin Mahāgovinda approached his forty wives of equal status; having approached, he said this to his forty wives of equal status - "Dear ladies, such a good reputation has arisen concerning me - "The brahmin Mahāgovinda sees Brahmā face to face, the brahmin Mahāgovinda converses with Brahmā, talks with Brahmā, consults with Brahmā." But I do not see Brahmā, dear ladies, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - 'Whoever goes into seclusion for the four months of the rainy season, and meditates on the meditation of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.' I wish, dear ladies, to go into seclusion for the four months of the rainy season, to meditate on the meditation of compassion; I should not be approached by anyone except for one bringing food." "Now let the venerable Govinda do as he thinks fit."

317. "Then, friend, the brahmin Mahāgovinda, having had a new assembly hall built to the east of the city, went into seclusion for the four months of the rainy season, and meditated on the meditation of compassion; no one approached him there except for one bringing food. Then, friend, after the elapse of four months, there arose dissatisfaction in the brahmin Mahāgovinda, there arose agitation: 'I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - 'Whoever goes into seclusion for the four months of the rainy season, and meditates on the meditation of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.' But I do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā.'"

The Discussion with Brahmā

318. "Then, friend, Brahmā Sanaṅkumāra, having known with his mind the reflection in the mind of the brahmin Mahāgovinda, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from the Brahma world, appeared before the brahmin Mahāgovinda face to face. Then, friend, there arose fear in the brahmin Mahāgovinda, there arose trepidation, there arose terror, as one who had seen a form never seen before. Then, friend, the brahmin Mahāgovinda, frightened, agitated, with hair standing on end, addressed Brahmā Sanaṅkumāra in verse:

319. "Then, friend, this occurred to the brahmin Mahāgovinda: 'The opportunity has been created for me by Brahmā Sanaṅkumāra. What indeed should I ask Brahmā Sanaṅkumāra - a matter pertaining to the present life or pertaining to the future life?' Then, friend, this occurred to the brahmin Mahāgovinda: 'I am skilled in matters pertaining to the present life, and others also ask me about matters pertaining to the present life. What if I were to ask Brahmā Sanaṅkumāra only about a matter pertaining to the future life.' Then, friend, the brahmin Mahāgovinda addressed Brahmā Sanaṅkumāra in verse:

320. "'Having abandoned selfish attachment' - I understand this of you, sir. Here a certain one, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness - thus 'having abandoned selfish attachment' - I understand this of you, sir. 'Having become unified' - I understand this of you, sir. Here a certain one resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw - thus 'having become unified' - I understand this of you, sir. 'Inclined to compassion' - I understand this of you, sir. Here a certain one dwells having pervaded one direction with a mind accompanied by compassion, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by compassion, extensive, exalted, limitless, without enmity, without ill-will. Thus 'inclined to compassion' - I understand this of you, sir. But when you speak of verminous odour, I do not understand you, sir.

"As I understand what you say about verminous odour, These are not easily subdued by one dwelling in a house. I shall go forth, sir, from home into homelessness." "Now let the venerable Govinda do as he thinks fit."

The Addressing of King Reṇu

321. "Then, friend, the brahmin Mahāgovinda approached King Reṇu; having approached, he said this to King Reṇu - "Let the venerable one now seek another chaplain, who will advise the venerable one on the kingdom. I wish, friend, to go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house. I shall go forth, sir, from home into homelessness."

"If the venerable Govinda will go forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

The Addressing of the Six Warriors

322. "Then, friend, the brahmin Mahāgovinda approached those six nobles; having approached, he said this to those six nobles - "Let the venerable sirs now seek another chaplain, who will advise the venerable sirs on the kingdom. I wish, friend, to go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house. I shall go forth, sir, from home into homelessness." Then, friend, those six nobles, having withdrawn to one side, considered thus - "These brahmins are indeed greedy for wealth; what if we were to entice the brahmin Mahāgovinda with wealth." They approached the brahmin Mahāgovinda and said thus - "There is, friend, abundant property in these seven kingdoms; from that, let as much as the venerable one needs be brought." "Enough, friend, I too have abundant property owing to the venerable sirs. Having abandoned all that, I shall go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness." Then, friend, those six nobles, having withdrawn to one side, considered thus - "These brahmins are indeed greedy for women; what if we were to entice the brahmin Mahāgovinda with women." They approached the brahmin Mahāgovinda and said thus - "There are, friend, abundant women in these seven kingdoms; from that, let as many as the venerable one needs be brought." "Enough, friend, I too have these forty wives of equal status. Having abandoned all of them, I shall go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness."

323. "If the venerable Govinda will go forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Then let the venerable Govinda wait for seven years. After the elapse of seven years, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Too long indeed, friend, are seven years. I am not able, venerable sirs, to wait for seven years. Who indeed, friend, knows about life! The next world must be gone to; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness." "Then let the venerable Govinda wait for six years... etc. wait for five years... wait for four years... wait for three years... wait for two years... wait for one year. After the elapse of one year, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Too long indeed, friend, is one year. I am not able, venerable sirs, to wait for one year. Who indeed, friend, knows about life! The next world must be gone to; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness." "Then let the venerable Govinda wait for seven months. After the elapse of seven months, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Too long indeed, friend, are seven months. I am not able, venerable sirs, to wait for seven months. Who indeed, friend, knows about life! The next world must be gone to; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness."

"Then let the venerable Govinda wait for six months... etc. wait for five months... wait for four months... wait for three months... wait for two months... wait for one month... wait for a fortnight. After the elapse of a fortnight, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

"Too long indeed, friend, is a fortnight. I am not able, venerable sirs, to wait for a fortnight. Who indeed, friend, knows about life! The next world must be gone to; this should be understood with wisdom; wholesome deeds should be done; the holy life should be lived; there is no deathlessness for one who is born. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness." "Then let the venerable Govinda wait for a week, while we instruct our own sons and brothers in the kingdom. After the elapse of a week, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination." "Not long indeed, friend, is a week. I will wait, venerable sirs, for a week."

The Addressing of the Wealthy Brahmins and Others

324. "Then, friend, the brahmin Mahāgovinda approached those seven great brahmin householders and seven hundred bathed ones; having approached, he said this to those seven great brahmin householders and seven hundred bathed ones - "Let the venerable sirs now seek another teacher, who will teach the venerable sirs the sacred verses. I wish, friend, to go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house; I shall go forth, friend, from home into homelessness." "Let not the venerable Govinda go forth from home into homelessness. Going forth, friend, is of little influence and of little gain; being committed to holy life is influential and of great gain." "Do not speak thus, venerable sirs - 'Going forth is of little influence and of little gain, being committed to holy life is influential and of great gain.' Who indeed, friend, apart from me, is more influential or of greater gain! For I, friend, am now like a king among kings, like Brahmā among brahmins, like a deity among householders. Having abandoned all that, I shall go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house. I shall go forth, sir, from home into homelessness." "If the venerable Govinda will go forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

The Addressing of the Wives

325. "Then, friend, the brahmin Mahāgovinda approached his forty wives of equal status; having approached, he said this to his forty wives of equal status - "Whichever of you ladies wishes, let her go to her own family of relatives or seek another husband. I wish, dear ladies, to go forth from home into homelessness. For as I have heard from Brahmā speaking about verminous odour, these are not easily subdued by one dwelling in a house. I shall go forth, dear ladies, from home into homelessness." "You yourself are our relative for those of us who desire relatives, and you are our husband for those of us who desire a husband. If the venerable Govinda will go forth from home into homelessness, we too will go forth from home into homelessness. Then whatever is your destination, that will be our destination."

The Going Forth of the Great Steward

326. "Then, friend, the brahmin Mahāgovinda, after the elapse of that week, having shaved off his hair and beard, having put on ochre robes, went forth from home into homelessness. And when the brahmin Mahāgovinda had gone forth, seven noble kings, properly anointed, and seven great brahmin householders, and seven hundred bathed ones, and forty wives of equal status, and many thousands of nobles, and many thousands of brahmins, and many thousands of householders, and women from many women's quarters, having shaved off their hair and beards, having put on ochre robes, went forth following the brahmin Mahāgovinda who had gone forth from home into homelessness. Surrounded by that assembly, friend, the brahmin Mahāgovinda wandered on a journey through villages, market towns, and royal cities. And, friend, whenever at that time the brahmin Mahāgovinda approached a village or a market town, there he was like a king among kings, like Brahmā among brahmins, like a deity among householders. Now at that time, when people sneezed or stumbled, they said thus - "Homage to the brahmin Mahāgovinda, homage to the chaplain of the seven!"

327. "The brahmin Mahāgovinda, friend, dwelt having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwelt having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. With a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. With a mind accompanied by equanimity... etc. Without ill-will, having pervaded, he dwelt, and he expounded the path to companionship with the Brahma world to his disciples.

328. "Now, friend, at that time those disciples of the brahmin Mahāgovinda who understood the teaching in every way, upon the body's collapse at death, were reborn in a fortunate realm, in the Brahma world. Those who did not understand the teaching in every way, upon the body's collapse at death, some were reborn in the company of the gods who control what is created by others; some were reborn in the company of the gods who delight in creation; some were reborn in the company of the Tusita gods; some were reborn in the company of the Yāma gods; some were reborn in the company of the Thirty-three gods; some were reborn in the company of the gods ruled by the four great kings; those who filled up the lowest class of all, they filled up the class of gandhabbas. Thus indeed, friend, for all those sons of good family, the going forth was not empty, not barren, fruitful, and yielding growth."

329. "Does the Blessed One remember that?" "I remember, Pañcasikha. At that time I was the brahmin Mahāgovinda. I expounded the path to companionship with the Brahma world to those disciples. But that holy life of mine, Pañcasikha, did not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the Brahma world.

But this holy life of mine, Pañcasikha, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. And what is that holy life, Pañcasikha, that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna? It is just this noble eightfold path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, Pañcasikha, is that holy life that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.

330. "Now, Pañcasikha, those disciples of mine who understand the teaching in every way, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge themselves, having attained, they dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; those who do not understand the teaching in every way, with the utter elimination of the five lower mental fetters, become ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Those who do not understand the teaching in every way, some, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, become once-returners, who, having come to this world only once more, will make an end of suffering. Those who do not understand the teaching in every way, some, with the utter elimination of the three mental fetters, become stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Thus indeed, Pañcasikha, for all these sons of good family, the going forth is not empty, not barren, fruitful, and yielding growth."

This is what the Blessed One said. Delighted, Pañcasikha, the gandhabba's son, having delighted in and given thanks for what the Blessed One had said, paid respect to the Blessed One, circumambulated him keeping him on his right, and disappeared right there.

The Discourse on the Great Steward is concluded as sixth.

7.

The Discourse on the Great Congregation

331. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of them Worthy Ones; and deities from ten world systems had for the most part gathered together to see the Blessed One and the Community of monks. Then this occurred to four deities belonging to the Pure Abodes - "This Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a large Community of monks, about five hundred monks, all of them Worthy Ones; and deities from ten world systems had for the most part gathered together to see the Blessed One and the Community of monks. What if we too were to approach the Blessed One; having approached, we should each speak a verse in the presence of the Blessed One."

332. Then those deities, just as a strong man might extend his bent arm or bend his extended arm, even so, having vanished from among the Pure Abode gods, appeared before the Blessed One. Then those deities, having paid respect to the Blessed One, stood to one side. Standing to one side, one deity spoke this verse in the presence of the Blessed One:

Then another deity spoke this verse in the presence of the Blessed One:

Then another deity spoke this verse in the presence of the Blessed One:

Then another deity spoke this verse in the presence of the Blessed One:

The Gathering of Deities

333. Then the Blessed One addressed the monks: "Mostly, monks, deities from the ten world systems have gathered together to see the Tathāgata and the Community of monks. Monks, those who were Worthy Ones, Perfectly Self-awakened Ones in the past period of time, for those Blessed Ones too, just such a supreme gathering of deities occurred, just as for me now. Monks, those who will be Worthy Ones, Perfectly Self-awakened Ones in the future period of time, for those Blessed Ones too, just such a supreme gathering of deities will occur, just as for me now. I will tell, monks, the names of the groups of deities; I will explain, monks, the names of the groups of deities; I will teach, monks, the names of the groups of deities. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One.

334. The Blessed One said this -

335. "Seven thousand demons, terrestrial, belonging to Kapilavatthu,

336. "The king Dhataraṭṭha rules the eastern direction,

337. "Their deceitful slaves came, fraudulent and deceptive.

338. "Then came the serpents from Nāgasa, the Vesālā together with the Tacchaka.

339. "Conquered by the one with the thunderbolt in hand, the titans dwelling in the ocean.

340. "The water gods and earth gods, fire and air gods came there.

341. "Subrahmā and Paramatta, sons together with the one of supernormal power,

342. "And when all those had come forward, the gods with Indra, including the Brahmās,

343. And having directly known all that, having analysed, the one with eyes;

The Discourse on the Great Assembly is concluded as seventh.

8.

The Discourse on Sakka’s Questions

344. Thus have I heard - On one occasion the Blessed One was dwelling among the Magadhans, to the east of Rājagaha there is a brahmin village named Ambasaṇḍā, to the north of that on the Vediyaka mountain in the Indasāla cave. Now at that time zeal arose in Sakka, the lord of the gods, to see the Blessed One. Then this occurred to Sakka, the lord of the gods - "Where now is the Blessed One dwelling at present, the Worthy One, the Perfectly Self-awakened One?" Sakka, the lord of the gods, saw the Blessed One dwelling among the Magadhans, to the east of Rājagaha there is a brahmin village named Ambasaṇḍā, to the north of that on the Vediyaka mountain in the Indasāla cave. Having seen this, he addressed the gods of the Thirty-three - "This Blessed One, sirs, is dwelling among the Magadhans, to the east of Rājagaha there is a brahmin village named Ambasaṇḍā, to the north of that on the Vediyaka mountain in the Indasāla cave. What if, sirs, we were to approach that Blessed One for an audience, the Worthy One, the Perfectly Self-awakened One?" "Yes, venerable sir," the gods of the Thirty-three assented to Sakka, the lord of the gods.

345. Then Sakka, the lord of the gods, addressed Pañcasikha, the gandhabba young god - "This, dear Pañcasikha, the Blessed One is dwelling among the Magadhans, to the east of Rājagaha there is a brahmin village named Ambasaṇḍā, to the north of that on the Vediyaka mountain in the Indasāla cave. What if, dear Pañcasikha, we were to approach that Blessed One for an audience, the Worthy One, the Perfectly Self-awakened One?" "Yes, venerable sir," Pañcasikha, the gandhabba young god, having assented to Sakka, the lord of the gods, taking his yellow beluva-wood lute, approached to accompany Sakka, the lord of the gods.

346. Then Sakka, the lord of the gods, surrounded by the Tāvatiṃsa gods, with Pañcasikha, the gandhabba young god, at the fore, just as a strong man might extend his bent arm or bend his extended arm; even so, having vanished from the Tāvatiṃsa gods, to the east of Rājagaha among the Magadhans there is a brahmin village named Ambasaṇḍā, to the north of that he appeared on the Vediyaka mountain. Now at that time the Vediyaka mountain was excessively radiant, and the brahmin village of Ambasaṇḍā, as is the case with the divine power of the gods. And people in the surrounding villages said thus: "Is the Vediyaka mountain on fire today? Is the Vediyaka mountain burning today? Is the Vediyaka mountain ablaze today? Why is the Vediyaka mountain excessively radiant today, and the brahmin village of Ambasaṇḍā?" They were agitated, with their hair standing on end.

347. Then Sakka, the lord of the gods, addressed Pañcasikha, the gandhabba young god - "Tathāgatas are difficult to approach by one such as me, dear Pañcasikha, being meditators, delighting in meditative absorption, and at that time in seclusion. If, however, you, dear Pañcasikha, were to first gladden the Blessed One, after he has been first gladdened by you, dear, we might then approach that Blessed One for an audience, the Worthy One, the Perfectly Self-awakened One." "Yes, venerable sir," Pañcasikha, the gandhabba young god, having assented to Sakka, the lord of the gods, taking his yellow beluva-wood lute, approached the Indasāla cave; having approached, thinking "At this distance the Blessed One will be neither too far nor too near, and he will hear my sound," he stood to one side.

The Verses of Pañcasikha's Song

348. Standing to one side, Pañcasikha, the gandhabba young god, played his yellow beluva-wood lute, and spoke these verses connected with the Buddha, connected with the Teaching, connected with the Community, connected with the Worthy Ones, connected with sensual pleasure -

349. When this was said, the Blessed One said this to Pañcasikha, the gandhabba young god - "Your sound of the lute, Pañcasikha, fits together with your singing voice, and your singing voice with the sound of the lute; and yet, Pañcasikha, your sound of the lute does not surpass your singing voice, nor does your singing voice surpass the sound of the lute. But when, Pañcasikha, were these verses composed by you, connected with the Buddha, connected with the Teaching, connected with the Community, connected with the Worthy Ones, connected with sensual pleasure?" "On one occasion, venerable sir, the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the goatherd's banyan tree, newly fully enlightened. Now at that time, venerable sir, I longed for Bhaddā Sūriyavacchasā, the daughter of Timbaru, the gandhabba king. But that lady, venerable sir, was in love with another; she longed for Sikhaṇḍī, the son of Mātali the charioteer. Since I, venerable sir, could not obtain that lady by any means, then I, taking my yellow beluva-wood lute, approached the dwelling of Timbaru, the gandhabba king; having approached, I played my yellow beluva-wood lute, and spoke these verses connected with the Buddha, connected with the Teaching, connected with the Community, connected with the Worthy Ones, connected with sensual pleasure -

"When this was said, venerable sir, Bhaddā Sūriyavacchasā said this to me - 'I have not, sir, seen that Blessed One face to face, but I have heard of that Blessed One while dancing for the gods of the Thirty-three in the Sudhammā assembly hall. Since you, sir, praise that Blessed One, let there be a meeting between us today.' That indeed, venerable sir, was our meeting with that lady. And not since then."

The Approach to Sakka

350. Then this occurred to Sakka, the lord of the gods - "Pañcasikha, the gandhabba young god, exchanges friendly greetings with the Blessed One, and the Blessed One with Pañcasikha." Then Sakka, the lord of the gods, addressed Pañcasikha, the gandhabba young god - "Pay respect on my behalf, dear Pañcasikha, to the Blessed One - 'Venerable sir, Sakka, the lord of the gods, together with his ministers, together with his retinue, pays respect with his head at the Blessed One's feet.'" "Yes, venerable sir," Pañcasikha, the gandhabba young god, having assented to Sakka, the lord of the gods, paid respect to the Blessed One - "Venerable sir, Sakka, the lord of the gods, together with his ministers, together with his retinue, pays respect with his head at the Blessed One's feet." "May Sakka, the lord of the gods, together with his ministers, together with his retinue, be thus happy, Pañcasikha; for gods, humans, titans, serpents, gandhabbas, and whatever other beings there are of various classes desire happiness."

351. And thus Tathāgatas greet such influential demons. Having been greeted, Sakka, the lord of the gods, having entered the Indasāla cave of the Blessed One, having paid respect to the Blessed One, stood to one side. The gods of the Thirty-three too, having entered the Indasāla cave, having paid respect to the Blessed One, stood to one side. Pañcasikha too, the gandhabba young god, having entered the Indasāla cave, having paid respect to the Blessed One, stood to one side.

Now at that time the Indasāla cave, being uneven, became level; being confined, became spacious; the darkness in the cave disappeared; light arose, as is the case with the divine power of the gods.

352. Then the Blessed One said this to Sakka, the lord of the gods - "This is wonderful of the Venerable Kosiya, this is marvellous of the Venerable Kosiya, who has so much to do, so many duties to perform, that is to say, this coming here." "Long since, venerable sir, I have wished to approach the Blessed One for an audience; but I was occupied with various duties to be done for the gods of the Thirty-three; thus I was not able to approach the Blessed One for an audience. On one occasion, venerable sir, the Blessed One was dwelling at Sāvatthī in the Salaḷa-scented hut. Then, venerable sir, I went to Sāvatthī to see the Blessed One. Now at that time, venerable sir, the Blessed One was seated in a certain concentration, and a goddess named Bhujatī, an attendant of the Great King Vessavaṇa, was standing in attendance upon the Blessed One, with joined palms, paying homage. Then, venerable sir, I said this to Bhujatī - 'Pay respect on my behalf, sister, to the Blessed One - "Venerable sir, Sakka, the lord of the gods, together with his ministers, together with his retinue, pays respect with his head at the Blessed One's feet." When this was said, venerable sir, that Bhujatī said this to me - 'It is not the right time, sir, to see the Blessed One; the Blessed One is in seclusion.' 'Then, sister, when the Blessed One has emerged from that concentration, pay respect to the Blessed One in my name - "Venerable sir, Sakka, the lord of the gods, together with his ministers, together with his retinue, pays respect with his head at the Blessed One's feet." Did that sister, venerable sir, pay respect to the Blessed One on my behalf? Does the Blessed One remember the words of that sister?" "That sister did pay respect to me, lord of the gods, I remember the words of that sister. And indeed I emerged from that concentration by the sound of the Venerable One's chariot wheel." "Those gods, venerable sir, who were reborn in the company of the Thirty-three before us, from them I heard face to face, I received face to face - 'When Tathāgatas arise in the world, Worthy Ones, Perfectly Self-awakened Ones, the divine hosts are filled, the titan hosts diminish.' This, venerable sir, has been seen by me with my own eyes, since the Tathāgata has arisen in the world, the Worthy One, the Perfectly Self-awakened One, the divine hosts are being filled, the titan hosts are diminishing.

The Story of Gopaka

353. "Right here, venerable sir, at Kapilavatthu, there was a Sakyan daughter named Gopikā, who was devoted to the Buddha, devoted to the Teaching, devoted to the Community, and one who fulfilled the moral precepts. She, having discarded femininity and having developed masculinity, upon the body's collapse at death, was reborn in a fortunate realm, in a heavenly world. She attained the company of the gods of the Thirty-three, the status of a son of ours. There too they know him thus - 'The young god Gopaka, the young god Gopaka.' Also, venerable sir, three other monks, having lived the holy life under the Blessed One, were reborn in the inferior class of gandhabbas. They, endowed and furnished with the five types of sensual pleasure, being entertained, come to our state room to serve us. When they came to our state room to serve us, the young god Gopaka reproved them - 'With what kind of face did you, sirs, hear the Teaching of that Blessed One - for I, being a woman, devoted to the Buddha, devoted to the Teaching, devoted to the Community, one who fulfilled the moral precepts, having discarded femininity and having developed masculinity, upon the body's collapse at death, was reborn in a fortunate realm, in a heavenly world, attained the company of the gods of the Thirty-three, the status of a son of Sakka, the lord of the gods. Here too they know me thus: "The young god Gopaka, the young god Gopaka." But you, sirs, having lived the holy life under the Blessed One, were reborn in the inferior class of gandhabbas. Indeed, friend, we have seen an unseemly sight, that we have seen companions in the Teaching reborn in the inferior class of gandhabbas.' Of those, venerable sir, who were reproved by the young god Gopaka, two gods, in this very life, regained mindfulness and attained the realm of the Brahma's ministers, but one god remained dwelling in sensual pleasures.

354. "'I was a female lay follower of the One with Vision,

355. Then this occurred to the Blessed One: "This demon has been pure for a long time. Whatever question he will ask me, all that he will ask connected with benefit only, not connected with harm. And whatever I, being asked, will answer, he will understand that quickly."

356. Then the Blessed One addressed Sakka, the lord of the gods, in verse -

The first recitation section is concluded.

357. Having been given the opportunity by the Blessed One, Sakka, the lord of the gods, asked the Blessed One this first question:

"Fettered by what, sir, are gods, humans, titans, serpents, gandhabbas, and whatever other beings there are of various classes, that they - 'May we dwell without enmity, without violence, without hostility, without ill-will, free from enmity' - thus is their wish, and yet they dwell with enmity, with violence, with hostility, with ill-will, full of enmity?" Thus Sakka, the lord of the gods, asked the Blessed One the question. The Blessed One, being asked, answered his question:

"Fettered by jealousy and stinginess, lord of the gods, are gods, humans, titans, serpents, gandhabbas, and whatever other beings there are of various classes, that they - 'May we dwell without enmity, without violence, without hostility, without ill-will, free from enmity' - thus is their wish, and yet they dwell with enmity, with violence, with hostility, with ill-will, full of enmity." Thus the Blessed One, being asked, answered the question of Sakka, the lord of the gods. Delighted, Sakka, the lord of the gods, rejoiced in and approved of what the Blessed One had said: 'So it is, Blessed One, so it is, Fortunate One. My uncertainty about this has been crossed over, my bewilderment has gone, having heard the Blessed One's answering of the question."

358. Thus Sakka, the lord of the gods, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question –

"But, sir, what is the source of jealousy and stinginess, what is their origin, what gives birth to them, what is their production; when what exists do jealousy and stinginess exist; when what is absent do jealousy and stinginess not exist?" "Jealousy and stinginess, lord of the gods, have the dear and the not dear as their source, have the dear and the not dear as their origin, are born from the dear and the not dear, are produced from the dear and the not dear; when the dear and the not dear exist, jealousy and stinginess exist; when the dear and the not dear are absent, jealousy and stinginess do not exist."

"But, sir, what is the source of the dear and the not dear, what is their origin, what gives birth to them, what is their production; when what exists do the dear and the not dear exist; when what is absent do the dear and the not dear not exist?" "The dear and the not dear, lord of the gods, have desire as their source, have desire as their origin, are born from desire, are produced from desire; when desire exists, the dear and the not dear exist; when desire is absent, the dear and the not dear do not exist."

"But, sir, what is the source of desire, what is its origin, what gives birth to it, what is its production; when what exists does desire exist; when what is absent does desire not exist?" "Desire, lord of the gods, has applied thought as its source, has applied thought as its origin, is born from applied thought, is produced from applied thought; when applied thought exists, desire exists; when applied thought is absent, desire does not exist."

"But, sir, what is the source of applied thought, what is its origin, what gives birth to it, what is its production; when what exists does applied thought exist; when what is absent does applied thought not exist?" "Applied thought, lord of the gods, has the category of obsessive perception as its source, has the category of obsessive perception as its origin, is born from the category of obsessive perception, is produced from the category of obsessive perception; when the category of obsessive perception exists, applied thought exists; when the category of obsessive perception is absent, applied thought does not exist."

"But, sir, how has a monk practised who has practised the practice suitable for and leading to the cessation of the category of obsessive perception?"

The Meditation Subject on Feeling

359. "Pleasure, lord of the gods, I say is twofold - to be practised and not to be practised. Displeasure, lord of the gods, I say is twofold - to be practised and not to be practised. Equanimity, lord of the gods, I say is twofold - to be practised and not to be practised.

360. "'Pleasure, lord of the gods, I say is twofold - to be cultivated and not to be cultivated' - thus indeed this was said. Dependent on what was this said? Therein, whatever pleasure one would know thus: 'When I cultivate this pleasure, unwholesome mental states increase and wholesome mental states decline' - such pleasure should not be cultivated. Therein, whatever pleasure one would know thus: 'When I cultivate this pleasure, unwholesome mental states decline and wholesome mental states increase' - such pleasure should be cultivated. Therein, whatever is with applied thought and sustained thought, and whatever is without applied thought and without sustained thought - those without applied thought and without sustained thought are more sublime. Pleasure, lord of the gods, I say is twofold - to be cultivated and not to be cultivated. Thus what was said, this was said dependent on that.

361. "Displeasure, lord of the gods, I say is twofold - to be cultivated and not to be cultivated. Thus indeed this was said. Dependent on what was this said? Therein, whatever displeasure one would know thus: 'When I cultivate this displeasure, unwholesome mental states increase and wholesome mental states decline' - such displeasure should not be cultivated. Therein, whatever displeasure one would know thus: 'When I cultivate this displeasure, unwholesome mental states decline and wholesome mental states increase' - such displeasure should be cultivated. Therein, whatever is with applied thought and sustained thought, and whatever is without applied thought and without sustained thought - those without applied thought and without sustained thought are more sublime. 'Displeasure, lord of the gods, I say is twofold - to be cultivated and not to be cultivated' - thus what was said, this was said dependent on that.

362. "'Equanimity, lord of the gods, I say is twofold - to be cultivated and not to be cultivated' - thus indeed this was said. Dependent on what was this said? Therein, whatever equanimity one would know thus: 'When I cultivate this equanimity, unwholesome mental states increase and wholesome mental states decline' - such equanimity should not be cultivated. Therein, whatever equanimity one would know thus: 'When I cultivate this equanimity, unwholesome mental states decline and wholesome mental states increase' - such equanimity should be cultivated. Therein, whatever is with applied thought and sustained thought, and whatever is without applied thought and without sustained thought - those without applied thought and without sustained thought are more sublime. 'Equanimity, lord of the gods, I say is twofold - to be cultivated and not to be cultivated' - thus what was said, this was said dependent on that.

363. "A monk who has practised thus, lord of the gods, has practised the practice suitable for and leading to the cessation of the category of obsessive perception." Thus the Blessed One, being asked, answered the question of Sakka, the lord of the gods. Delighted, Sakka, the lord of the gods, rejoiced in and approved of what the Blessed One had said: "So it is, Blessed One, so it is, Fortunate One, my uncertainty about this has been crossed over, my bewilderment has gone, having heard the Blessed One's answering of the question."

Restraint by the Pātimokkha

364. Thus Sakka, the lord of the gods, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question –

"But, sir, how has a monk practised who has practised for restraint by the Pātimokkha?" "Bodily conduct, lord of the gods, I say is twofold – to be practised and not to be practised. Verbal conduct, lord of the gods, I say is twofold – to be practised and not to be practised. Quest, lord of the gods, I say is twofold – to be practised and not to be practised."

"'Bodily conduct, lord of the gods, I say is twofold – to be practised and not to be practised' – thus indeed this was said. Dependent on what was this said? Therein, whatever bodily conduct one would know thus: 'When I practise this bodily conduct, unwholesome mental states increase and wholesome mental states decline' – such bodily conduct should not be practised. Therein, whatever bodily conduct one would know thus: 'When I practise this bodily conduct, unwholesome mental states decline and wholesome mental states increase' – such bodily conduct should be practised. Bodily conduct, lord of the gods, I say is twofold – to be practised and not to be practised – thus what was said, this was said dependent on that.

"Verbal conduct, lord of the gods, I say is twofold – to be practised and not to be practised." Thus indeed this was said. Dependent on what was this said? Therein, whatever verbal conduct one would know thus: 'When I practise this verbal conduct, unwholesome mental states increase and wholesome mental states decline' – such verbal conduct should not be practised. Therein, whatever verbal conduct one would know thus: 'When I practise this verbal conduct, unwholesome mental states decline and wholesome mental states increase' – such verbal conduct should be practised. Verbal conduct, lord of the gods, I say is twofold – to be practised and not to be practised – thus what was said, this was said dependent on that.

"Quest, lord of the gods, I say is twofold – to be practised and not to be practised – thus indeed this was said. Dependent on what was this said? Therein, whatever quest one would know thus: 'When I practise this quest, unwholesome mental states increase and wholesome mental states decline' – such quest should not be practised. Therein, whatever quest one would know thus: 'When I practise this quest, unwholesome mental states decline and wholesome mental states increase' – such quest should be practised. Quest, lord of the gods, I say is twofold – to be practised and not to be practised – thus what was said, this was said dependent on that.

"A monk who has practised thus, lord of the gods, has practised for restraint by the Pātimokkha." Thus the Blessed One, being asked, answered the question of Sakka, the lord of the gods. Delighted, Sakka, the lord of the gods, rejoiced in and approved of what the Blessed One had said: 'So it is, Blessed One, so it is, Fortunate One. My uncertainty about this has been crossed over, my bewilderment has gone, having heard the Blessed One's answering of the question."

Restraint of the Faculties

365. Thus Sakka, the lord of the gods, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question –

"But, sir, how has a monk practised who has practised for restraint of the faculties?" "Form cognizable by the eye, lord of the gods, I say is twofold – to be practised and not to be practised. Sound cognizable by the ear, lord of the gods, I say is twofold – to be practised and not to be practised. Odour cognizable by the nose, lord of the gods, I say is twofold – to be practised and not to be practised. Flavour cognizable by the tongue, lord of the gods, I say is twofold – to be practised and not to be practised. Tangible object cognizable by the body, lord of the gods, I say is twofold – to be practised and not to be practised. Mental object cognizable by the mind, lord of the gods, I say is twofold – to be cultivated and not to be cultivated."

When this was said, Sakka, the lord of the gods, said this to the Blessed One –

"I, venerable sir, understand in detail the meaning of what the Blessed One has spoken in brief thus. Whatever form cognizable by the eye, venerable sir, when cultivating which unwholesome mental states increase and wholesome mental states decline, such form cognizable by the eye should not be cultivated. And whatever form cognizable by the eye, venerable sir, when cultivating which unwholesome mental states decline and wholesome mental states increase, such form cognizable by the eye should be cultivated. And whatever sound cognizable by the ear, venerable sir, when cultivating... etc. odour cognizable by the nose when cultivating... flavour cognizable by the tongue when cultivating... tangible object cognizable by the body when cultivating... mental object cognizable by the mind when cultivating which unwholesome mental states increase and wholesome mental states decline, such mental object cognizable by the mind should not be cultivated. And whatever mental object cognizable by the mind, venerable sir, when cultivating which unwholesome mental states decline and wholesome mental states increase, such mental object cognizable by the mind should be cultivated.

"My uncertainty about this, venerable sir, has been crossed over, my bewilderment has gone, having heard the Blessed One's answering of the question, as I understand in detail the meaning of what the Blessed One has spoken in brief."

366. Thus Sakka, the lord of the gods, having delighted in and given thanks for what the Blessed One had said, asked the Blessed One a further question –

"Are all ascetics and brahmins indeed, sir, of one view, of one morality, of one desire, of one holding?" "Indeed not, lord of the gods, all ascetics and brahmins are not of one view, of one morality, of one desire, of one holding."

"But why, sir, are not all ascetics and brahmins of one view, of one morality, of one desire, of one holding?" "The world, lord of the gods, is of many elements, of various elements. In that world of many elements, of various elements, whatever element beings cling to, that very thing they hold onto with tenacity and adherence, and declare – 'Only this is the truth, anything else is vain.' Therefore not all ascetics and brahmins are of one view, of one morality, of one desire, of one holding."

"Are all ascetics and brahmins indeed, sir, of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end?" "Indeed not, lord of the gods, all ascetics and brahmins are not of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end."

"But why, sir, are not all ascetics and brahmins of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end?" "Those monks, lord of the gods, who are liberated through the extinction of craving, they are of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end. Therefore not all ascetics and brahmins are of absolute goal, of absolute security from bondage, of absolute holy life, of absolute final end."

Thus the Blessed One, being asked, answered the question of Sakka, the lord of the gods. Delighted, Sakka, the lord of the gods, rejoiced in and approved of what the Blessed One had said: 'So it is, Blessed One, so it is, Fortunate One. My uncertainty about this has been crossed over, my bewilderment has gone, having heard the Blessed One's answering of the question."

367. Thus Sakka, the lord of the gods, having delighted in and given thanks for what the Blessed One had said, said this to the Blessed One –

"Craving, venerable sir, is a disease, craving is a boil, craving is a dart, craving drags this person along for the production of this or that existence. Therefore this person undergoes high and low states. Those questions, venerable sir, for which I did not even obtain permission from other ascetics and brahmins outside of this, those have been answered for me by the Blessed One. And the dart of doubt and bewilderment that had lain dormant in me for a long time, that too has been pulled out by the Blessed One."

"Do you recall, lord of the gods, having asked these questions of other ascetics and brahmins?" "I do recall, venerable sir, having asked these questions of other ascetics and brahmins." "In what way, then, lord of the gods, did they answer? If it is not troublesome for you, please speak." "It is not troublesome for me, venerable sir, where the Blessed One is seated, or one like the Blessed One." "If so, lord of the gods, please speak." "Those ascetics and brahmins, venerable sir, whom I consider to be forest dwellers dwelling in remote lodgings, having approached them I ask these questions, but when asked by me they are not able to answer, and not being able to answer they ask me in return – 'What is the venerable one's name?' When asked by them I answer – 'I, sir, am Sakka, the lord of the gods.' They ask me further in return – 'But what action, venerable lord of the gods, did you do to attain this state?' To them I teach the Teaching as I have heard it, as I have learned it. They are satisfied with just that much – 'Sakka, the lord of the gods, has been seen by us, and what we asked him, that he has answered for us.' They surely become my disciples, but I do not become theirs. But I, venerable sir, am a disciple of the Blessed One, a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."

The Discussion on the Attainment of Pleasure

368. "Do you recall, lord of the gods, having attained before such an attainment of inspiration, an attainment of pleasure?" "I do recall, venerable sir, having attained before such an attainment of inspiration, an attainment of pleasure." "In what way, then, lord of the gods, do you recall having attained before such an attainment of inspiration, an attainment of pleasure?"

"Once upon a time, venerable sir, there was a battle between the gods and the titans that was fully engaged. In that battle, venerable sir, the gods won, the titans were defeated. Then, venerable sir, having completely conquered that battle, this occurred to me, the victor of the battle: 'Now the gods will enjoy both the divine nutritive essence and the titans' nutritive essence.' But that attainment of inspiration, that attainment of pleasure of mine, venerable sir, involved the use of the rod, involved the use of weapons, and does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. But this attainment of inspiration, this attainment of pleasure of mine, venerable sir, having heard the Blessed One's Teaching, is without the use of the rod, without the use of weapons, and leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna."

369. "But what reason do you, lord of the gods, see that you declared such an attainment of inspiration, an attainment of pleasure?" "Indeed, venerable sir, seeing six reasons, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing this first reason, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing this second reason, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing this third reason, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing this fourth reason, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing this fifth reason, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing this sixth reason, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

"Seeing these six reasons, venerable sir, I declare such an attainment of inspiration, an attainment of pleasure.

370. "With unfulfilled intention, with sceptical doubt, one who is doubtful,

371. Then Sakka, the lord of the gods, addressed Pañcasikha, the gandhabba young god - "You have been of great help to me, dear Pañcasikha, in that you first gladdened the Blessed One. After he was first gladdened by you, dear, we then approached that Blessed One for an audience, the Worthy One, the Perfectly Self-awakened One. I shall establish you in your father's position, you shall be king of the gandhabbas, and I give you Bhaddā Suriyavacchasā, for she is the one you have longed for."

Then Sakka, the lord of the gods, having touched the earth with his hand, uttered an inspired utterance three times - "Homage to that Blessed One, the Worthy One, the Perfectly Self-awakened One."

And while this explanation was being spoken, in Sakka, the lord of the gods, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation." And in eighty thousand other deities also. Thus the questions that were requested and asked by Sakka, the lord of the gods, were answered by the Blessed One. Therefore the designation of this explanation is indeed "Sakka's Questions."

The Discourse on Sakka's Questions is concluded as eighth.

9.

The Great Discourse on the Establishment of Mindfulness

372. Thus have I heard - On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -

Synopsis

373. "Monks, this is the one-way path for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the four establishments of mindfulness.

"Which four? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world.

The synopsis is concluded.

Observation of Body: The Section on Breathing

374. "And how, monks, does a monk dwell observing the body in the body? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, mindful, breathes in; mindful, he breathes out. Breathing in long, he understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long.' Or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short.' He trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out.' He trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out.'

"Just as, monks, a skilled turner or a turner's apprentice, making a long turn, understands: 'I make a long turn'; or making a short turn, understands: 'I make a short turn'; just so, monks, a monk, breathing in long, understands: 'I breathe in long'; or breathing out long, he understands: 'I breathe out long'; or breathing in short, he understands: 'I breathe in short'; or breathing out short, he understands: 'I breathe out short.' He trains: 'Experiencing the whole body, I shall breathe in'; he trains: 'Experiencing the whole body, I shall breathe out'; he trains: 'Calming the bodily activity, I shall breathe in'; he trains: 'Calming the bodily activity, I shall breathe out.' Thus he dwells observing the body in the body internally, or he dwells observing the body in the body externally, or he dwells observing the body in the body internally and externally. Or he dwells observing the nature of arising in the body, or he dwells observing the nature of falling in the body, or he dwells observing the nature of arising and falling in the body. Or his mindfulness is established: 'There is a body,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing the body in the body.

The section on breathing is concluded.

Observation of Body: The Section on Postures

375. "Furthermore, monks, a monk when going understands 'I am going,' or when standing understands 'I am standing,' or when seated understands 'I am seated,' or when lying down understands 'I am lying down,' or in whatever way his body is disposed, he understands it accordingly. Thus he dwells observing the body in the body internally, or he dwells observing the body in the body externally, or he dwells observing the body in the body internally and externally. Or he dwells observing the nature of arising in the body, or he dwells observing the nature of falling in the body, or he dwells observing the nature of arising and falling in the body. Or his mindfulness is established: 'There is a body,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing the body in the body.

The section on postures is concluded.

Observation of Body: The Section on Full Awareness

376. "Furthermore, monks, a monk acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent. Thus internally or... etc. Thus indeed, monks, a monk dwells observing the body in the body.

The section on full awareness is concluded.

Observation of Body: The Section on Attention to Repulsiveness

377. "Furthermore, monks, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.'

"Just as, monks, a double-mouthed bag full of various kinds of grain, such as hill rice, paddy, green peas, beans, sesame seeds, rice grains. A man with eyes, having opened it, might review it: 'This is hill rice, this is paddy, these are green peas, these are beans, these are sesame seeds, these are rice grains.' Just so, monks, a monk reviews this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity: 'There are in this body head hairs, body hairs... etc. urine.'

Thus internally or... etc. Thus indeed, monks, a monk dwells observing the body in the body.

The section on attention to the repulsiveness is concluded.

Observation of Body: The Section on Attention to the Elements

378. "Furthermore, monks, a monk reviews this very body, as it is placed, as it is disposed, according to the elements: 'There are in this body the solid element, the liquid element, the heat element, and the air element.'

"Just as, monks, a skilled butcher or a butcher's apprentice, having slaughtered a cow, having divided it into portions at a crossroads, might be seated, just so, monks, a monk reviews this very body, as it is placed, as it is disposed, according to the elements: 'There are in this body the solid element, the liquid element, the heat element, and the air element.'

"Thus he dwells observing the body in the body internally, or etc. Thus indeed, monks, a monk dwells observing the body in the body.

The section on attention on the elements is concluded.

Observation of Body: The Section on the Nine Charnel Ground Contemplations

379. "Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.'

"Thus internally or... etc. Thus indeed, monks, a monk dwells observing the body in the body.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by herons, or being devoured by dogs, or being devoured by tigers, or being devoured by leopards, or being devoured by jackals, or being devoured by various kinds of creatures. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.'

"Thus internally or... etc. Thus indeed, monks, a monk dwells observing the body in the body.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, a skeleton with flesh and blood, held together by sinews... etc. a skeleton without flesh, smeared with blood, held together by sinews... etc. a skeleton without flesh and blood, held together by sinews... etc. bones disconnected, scattered in all directions - here a hand bone, there a foot bone, here an ankle bone, there a shin bone, here a thigh bone, there a hip bone, here a rib bone, there a back bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth bone, here a skull. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.'

"Thus internally or... etc. dwells.

"Furthermore, monks, a monk, just as if he were to see a body abandoned in a charnel ground, bones white, the colour of shells... etc. bones heaped up, more than a year old... etc. bones rotten, reduced to powder. He compares this very body with that - 'This body too is of such a nature, will become thus, has not gone beyond this.' Thus he dwells observing the body in the body internally, or he dwells observing the body in the body externally, or he dwells observing the body in the body internally and externally. Or he dwells observing the nature of arising in the body, or he dwells observing the nature of falling in the body, or he dwells observing the nature of arising and falling in the body. Or his mindfulness is established: 'There is a body,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing the body in the body.

The section on the nine charnel ground contemplations is concluded.

The fourteen observations of body are concluded.

Observation of Feeling

380. "And how, monks, does a monk dwell observing feelings in feelings? Here, monks, when feeling a pleasant feeling, a monk understands: 'I feel a pleasant feeling.' When feeling an unpleasant feeling, he understands: 'I feel an unpleasant feeling.' When feeling a neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a neither-unpleasant-nor-pleasant feeling.' When feeling a carnal pleasant feeling, he understands: 'I feel a carnal pleasant feeling'; when feeling a spiritual pleasant feeling, he understands: 'I feel a spiritual pleasant feeling.' When feeling a carnal unpleasant feeling, he understands: 'I feel a carnal unpleasant feeling'; when feeling a spiritual unpleasant feeling, he understands: 'I feel a spiritual unpleasant feeling.' When feeling a carnal neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a carnal neither-unpleasant-nor-pleasant feeling'; when feeling a spiritual neither-unpleasant-nor-pleasant feeling, he understands: 'I feel a spiritual neither-unpleasant-nor-pleasant feeling.' Thus he dwells observing feelings in feelings internally, or he dwells observing feelings in feelings externally, or he dwells observing feelings in feelings internally and externally. Or he dwells observing the nature of arising in feelings, or he dwells observing the nature of falling in feelings, or he dwells observing the nature of arising and falling in feelings. Or his mindfulness is established: 'There is feeling,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing feelings in feelings.

The observation of feeling is concluded.

Observation of Mind

381. "And how, monks, does a monk dwell observing mind in mind? Here, monks, a monk understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust'. He understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate'. He understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion'. He understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind'. He understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind'. He understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind'. He understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind'. He understands a liberated mind as 'a liberated mind'. He understands an unliberated mind as 'an unliberated mind'. Thus he dwells observing mind in mind internally, or he dwells observing mind in mind externally, or he dwells observing mind in mind internally and externally. Or he dwells observing the nature of arising in mind, or he dwells observing the nature of falling in mind, or he dwells observing the nature of arising and falling in mind, or his mindfulness is established: 'There is mind,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mind in mind.

The observation of mind is concluded.

Observation of Mental Objects: The Section on Hindrances

382. "And how, monks, does a monk dwell observing mental phenomena in mental phenomena? Here, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five mental hindrances. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the five mental hindrances?

"Here, monks, a monk, when there is sensual desire internally, understands 'there is sensual desire internally in me,' or when there is no sensual desire internally, understands 'there is no sensual desire internally in me,' and he understands how the arising of unarisen sensual desire occurs, and he understands how the abandoning of arisen sensual desire occurs, and he understands how the non-arising in the future of abandoned sensual desire occurs.

"When there is anger internally, he understands 'there is anger internally in me,' or when there is no anger internally, he understands 'there is no anger internally in me,' and he understands how the arising of unarisen anger occurs, and he understands how the abandoning of arisen anger occurs, and he understands how the non-arising in the future of abandoned anger occurs.

"When there is sloth and torpor internally, he understands 'there is sloth and torpor internally in me,' or when there is no sloth and torpor internally, he understands 'there is no sloth and torpor internally in me,' and he understands how the arising of unarisen sloth and torpor occurs, and he understands how the abandoning of arisen sloth and torpor occurs, and he understands how the non-arising in the future of abandoned sloth and torpor occurs.

"When there is restlessness and remorse internally, he understands 'there is restlessness and remorse internally in me,' or when there is no restlessness and remorse internally, he understands 'there is no restlessness and remorse internally in me,' and he understands how the arising of unarisen restlessness and remorse occurs, and he understands how the abandoning of arisen restlessness and remorse occurs, and he understands how the non-arising in the future of abandoned restlessness and remorse occurs.

"When there is sceptical doubt internally, he understands 'there is sceptical doubt internally in me,' or when there is no sceptical doubt internally, he understands 'there is no sceptical doubt internally in me,' and he understands how the arising of unarisen sceptical doubt occurs, and he understands how the abandoning of arisen sceptical doubt occurs, and he understands how the non-arising in the future of abandoned sceptical doubt occurs.

"Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally; or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena; or his mindfulness is established: 'there are mental phenomena,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five mental hindrances.

The section on mental hindrances is concluded.

Observation of Mental Objects: The Section on Aggregates

383. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five aggregates of clinging. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the five aggregates of clinging? Here, monks, a monk – 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are activities, such is the origin of activities, such is the passing away of activities; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally. Or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena. Or his mindfulness is established: 'there are mental phenomena,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the five aggregates of clinging.

The section on aggregates is concluded.

Observation of Mental Objects: The Section on Sense Bases

384. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the six internal and external sense bases. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the six internal and external sense bases?

"Here, monks, a monk understands the eye, and he understands forms, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the ear, and he understands sounds, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the nose, and he understands odours, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the tongue, and he understands flavours, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the body, and he understands tangible objects, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"He understands the mind, and he understands mental phenomena, and he understands the mental fetter that arises dependent on both, and he understands how the arising of an unarisen mental fetter occurs, and he understands how the abandoning of an arisen mental fetter occurs, and he understands how the non-arising in the future of an abandoned mental fetter occurs.

"Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally. Or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena. Or his mindfulness is established: 'there are mental phenomena,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the six internal and external sense bases.

The section on sense bases is concluded.

Observation of Mental Objects: The Section on Factors of Enlightenment

385. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the seven factors of enlightenment. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the seven factors of enlightenment? Here, monks, a monk, when there is the enlightenment factor of mindfulness internally, understands 'there is the enlightenment factor of mindfulness internally in me,' or when there is no enlightenment factor of mindfulness internally, understands 'there is no enlightenment factor of mindfulness internally in me,' and he understands how the arising of the unarisen enlightenment factor of mindfulness occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of mindfulness occurs.

"When there is the enlightenment factor of investigation of phenomena internally, he understands 'there is the enlightenment factor of investigation of phenomena internally in me,' or when there is no enlightenment factor of investigation of phenomena internally, he understands 'there is no enlightenment factor of investigation of phenomena internally in me,' and he understands how the arising of the unarisen enlightenment factor of investigation of phenomena occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of investigation of phenomena occurs.

"When there is the enlightenment factor of energy internally, he understands 'there is the enlightenment factor of energy internally in me,' or when there is no enlightenment factor of energy internally, he understands 'there is no enlightenment factor of energy internally in me,' and he understands how the arising of the unarisen enlightenment factor of energy occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of energy occurs.

"When there is the enlightenment factor of rapture internally, he understands 'there is the enlightenment factor of rapture internally in me,' or when there is no enlightenment factor of rapture internally, he understands 'there is no enlightenment factor of rapture internally in me,' and he understands how the arising of the unarisen enlightenment factor of rapture occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of rapture occurs.

"When there is the enlightenment factor of tranquillity internally, he understands 'there is the enlightenment factor of tranquillity internally in me,' or when there is no enlightenment factor of tranquillity internally, he understands 'there is no enlightenment factor of tranquillity internally in me,' and he understands how the arising of the unarisen enlightenment factor of tranquillity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of tranquillity occurs.

"When there is the enlightenment factor of concentration internally, he understands 'there is the enlightenment factor of concentration internally in me,' or when there is no enlightenment factor of concentration internally, he understands 'there is no enlightenment factor of concentration internally in me,' and he understands how the arising of the unarisen enlightenment factor of concentration occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of concentration occurs.

"When there is the enlightenment factor of equanimity internally, he understands 'there is the enlightenment factor of equanimity internally in me,' or when there is no enlightenment factor of equanimity internally, he understands 'there is no enlightenment factor of equanimity internally in me,' and he understands how the arising of the unarisen enlightenment factor of equanimity occurs, and he understands how the fulfilment through development of the arisen enlightenment factor of equanimity occurs.

"Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally. Or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena; or his mindfulness is established: 'there are mental phenomena,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the seven factors of enlightenment.

The section on factors of enlightenment is concluded.

Observation of Mental Objects: The Section on Truths

386. "Furthermore, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the four noble truths. And how, monks, does a monk dwell observing mental phenomena in mental phenomena in terms of the four noble truths? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.'

The first recitation section is concluded.

Exposition of the Truth of Suffering

387. "And what, monks, is the noble truth of suffering? Birth is suffering, ageing is suffering, death is suffering, sorrow, lamentation, suffering, displeasure and anguish are suffering, association with what is not dear is suffering, separation from what is dear is suffering, not getting what one wishes for is also suffering, in brief, the five aggregates of clinging are suffering.

388. "And what, monks, is birth? Whatever birth, coming into being, descent, production, manifestation of the aggregates, acquisition of the sense bases of those various beings in those various orders of beings, this is called, monks, birth.

389. "And what, monks, is ageing? Whatever ageing, decaying, broken teeth, grey hair, wrinkled skin, deterioration of life span, maturing of the faculties of those various beings in those various orders of beings, this is called, monks, ageing.

390. "And what, monks, is death? Whatever passing away, decease, breaking up, disappearance, death, dying, making of time, breaking up of the aggregates, discarding of the body, arrest of the life faculty of those various beings in those various orders of beings, this is called, monks, death.

391. "And what, monks, is sorrow? Whatever sorrow, sorrowing, state of sorrowing, inner sorrow, inner deep sorrow of one possessed of some disaster or other, of one touched by some painful phenomenon or other, this is called, monks, sorrow.

392. "And what, monks, is lamentation? Whatever lamenting, lamentation, act of lamenting, act of lamentation, state of lamenting, state of lamentation of one possessed of some disaster or other, of one touched by some painful phenomenon or other, this is called, monks, lamentation.

393. "And what, monks, is suffering? Whatever bodily pain, bodily discomfort, painful and uncomfortable feeling born of body-contact, this is called, monks, suffering.

394. "And what, monks, is displeasure? Whatever mental pain, mental discomfort, painful and uncomfortable feeling born of mind-contact, this is called, monks, displeasure.

395. "And what, monks, is anguish? Whatever trouble, anguish, state of being troubled, state of being anguished of one possessed of some disaster or other, of one touched by some painful phenomenon or other, this is called, monks, anguish.

396. "And what, monks, is the suffering of association with what is not dear? Here, for one there are forms, sounds, odours, flavours, tangible objects and mental phenomena that are undesirable, unpleasant and disagreeable, or there are those who wish one's harm, who wish one's detriment, who wish one's discomfort, who wish one's lack of freedom from bondage, whatever meeting with them, coming together, combination, mingling, this is called, monks, the suffering of association with what is not dear.

397. "And what, monks, is the suffering of separation from what is dear? Here, for one there are forms, sounds, odours, flavours, tangible objects and mental phenomena that are desirable, pleasant and agreeable, or there are those who wish one's welfare, who wish one's benefit, who wish one's comfort, who wish one's freedom from bondage - whether mother or father or brother or sister or friends or colleagues or relatives and blood-relations - whatever non-association with them, non-meeting, non-combination, non-mingling, this is called, monks, the suffering of separation from what is dear.

398. "And what, monks, is not getting what one wishes for is also suffering? For beings subject to birth, monks, such a wish arises - 'Oh, may we not be subject to birth, and may birth not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to ageing, monks, such a wish arises - 'Oh, may we not be subject to ageing, and may ageing not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to disease, monks, such a wish arises - 'Oh, may we not be subject to disease, and may disease not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to death, monks, such a wish arises - 'Oh, may we not be subject to death, and may death not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering. For beings subject to sorrow, lamentation, suffering, displeasure and anguish, monks, such a wish arises - 'Oh, may we not be subject to sorrow, lamentation, suffering, displeasure and anguish, and may sorrow, lamentation, suffering, displeasure and anguish not come to us.' But this is not to be attained by wishing; this too is not getting what one wishes for is also suffering.

399. "And what, monks, are in brief the five aggregates of clinging that are suffering? That is: the aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness. These are called, monks, in brief the five aggregates of clinging that are suffering. This is called, monks, the noble truth of suffering.

Exposition of the Truth of Origin

400. "And what, monks, is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence.

"Now this craving, monks, when arising, where does it arise, when settling, where does it settle? Whatever in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles. The ear in the world... etc. the nose in the world... the tongue in the world... the body in the world... the mind in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Forms in the world... sounds in the world... odours in the world... flavours in the world... tangible objects in the world... mental phenomena in the world have a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Perception of form in the world... perception of sound in the world... perception of odour in the world... perception of flavour in the world... perception of tangible object in the world... perception of mental phenomena in the world has a dear nature and a pleasant nature, here this craving when arising arises, here when settling it settles.

"Volition regarding visible form in the world... volition regarding sound in the world... volition regarding odour in the world... volition regarding flavour in the world... volition regarding tangible object in the world... volition regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles.

"Craving for visible form in the world... craving for sound in the world... craving for odour in the world... craving for flavour in the world... craving for tangible object in the world... craving for mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles.

"Applied thought regarding visible form in the world... applied thought regarding sound in the world... applied thought regarding odour in the world... applied thought regarding flavour in the world... applied thought regarding tangible object in the world... applied thought regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles.

"Sustained thought regarding visible form in the world... sustained thought regarding sound in the world... sustained thought regarding odour in the world... sustained thought regarding flavour in the world... sustained thought regarding tangible object in the world... sustained thought regarding mental objects in the world is dear and pleasant; here this craving, when arising, arises, here, when settling, it settles. This is called, monks, the noble truth of the origin of suffering.

Exposition of the Truth of Cessation

401. "And what, monks, is the noble truth of the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment.

"Now this craving, monks, when being abandoned, where is it abandoned, when ceasing, where does it cease? Whatever in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"And what in the world has a dear nature and a pleasant nature? The eye in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases. The ear in the world... etc. the nose in the world... the tongue in the world... the body in the world... the mind in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Forms in the world... sounds in the world... odours in the world... flavours in the world... tangible objects in the world... mental phenomena in the world have a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Eye-consciousness in the world... ear-consciousness in the world... nose-consciousness in the world... tongue-consciousness in the world... body-consciousness in the world... mind-consciousness in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Eye-contact in the world... ear-contact in the world... nose-contact in the world... tongue-contact in the world... body-contact in the world... mind-contact in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Feeling born of eye-contact in the world... feeling born of ear-contact in the world... feeling born of nose-contact in the world... feeling born of tongue-contact in the world... feeling born of body-contact in the world... feeling born of mind-contact in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Perception of form in the world... perception of sound in the world... perception of odour in the world... perception of flavour in the world... perception of tangible object in the world... perception of mental phenomena in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned, here when ceasing it ceases.

"Volition regarding visible form in the world... volition regarding sound in the world... volition regarding odour in the world... volition regarding flavour in the world... volition regarding tangible object in the world... volition regarding mental objects in the world is dear and pleasant; here this craving, when being abandoned, is abandoned, here, when ceasing, it ceases.

"Craving for visible form in the world... craving for sound in the world... craving for odour in the world... craving for flavour in the world... craving for tangible object in the world... craving for mental objects in the world is dear and pleasant; here this craving, when being abandoned, is abandoned, here, when ceasing, it ceases.

"Applied thought regarding visible form in the world... applied thought regarding sound in the world... applied thought regarding odour in the world... applied thought regarding flavour in the world... applied thought regarding tangible object in the world... applied thought regarding mental objects in the world is dear and pleasant; here this craving, when being abandoned, is abandoned, here, when ceasing, it ceases.

"Sustained thought regarding visible form in the world... sustained thought regarding sound in the world... sustained thought regarding odour in the world... sustained thought regarding flavour in the world... sustained thought regarding tangible object in the world... sustained thought regarding mental objects in the world is dear and pleasant; here this craving, when being abandoned, is abandoned, here, when ceasing, it ceases. This is called, monks, the noble truth of the cessation of suffering.

Exposition of the Truth of the Path

402. "And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, monks, is right view? Whatever knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering, this is called, monks, right view.

"And what, monks, is right thought? Thought of renunciation, thought of non-anger, thought of non-violence, this is called, monks, right thought.

"And what, monks, is right speech? Abstention from lying, abstention from divisive speech, abstention from harsh speech, abstention from idle chatter, this is called, monks, right speech.

"And what, monks, is right action? Abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, this is called, monks, right action.

"And what, monks, is right livelihood? Here, monks, a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood, this is called, monks, right livelihood.

"And what, monks, is right effort? Here, monks, a monk generates desire for the non-arising of unarisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the abandoning of arisen evil unwholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the arising of unarisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives; he generates desire for the presence, non-decay, increase, expansion, development, and fulfilment of arisen wholesome mental states, he strives, arouses energy, exerts the mind, and strives. This is called, monks, right effort.

"And what, monks, is right mindfulness? Here, monks, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing feelings in feelings, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; he dwells observing mind in mind, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. This is called, monks, right mindfulness.

"And what, monks, is right concentration? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. This is called, monks, right concentration. This is called, monks, the noble truth of the practice leading to the cessation of suffering.

403. "Thus he dwells observing mental phenomena in mental phenomena internally, or he dwells observing mental phenomena in mental phenomena externally, or he dwells observing mental phenomena in mental phenomena internally and externally. Or he dwells observing the nature of arising in mental phenomena, or he dwells observing the nature of falling in mental phenomena, or he dwells observing the nature of arising and falling in mental phenomena. Or his mindfulness is established: 'there are mental phenomena,' just for the purpose of knowledge, just for the purpose of mindfulness, and he dwells independent, and does not cling to anything in the world. Thus indeed, monks, a monk dwells observing mental phenomena in mental phenomena in terms of the four noble truths.

The section on the truths is finished.

The observation of mind-objects is concluded.

404. "Whoever, monks, would develop these four establishments of mindfulness in this way for seven years, one of two fruits is to be expected for him: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning.

"Let alone seven years, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for six years... etc. five years... four years... three years... two years... one year... Let alone one year, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for seven months, one of two fruits is to be expected for him: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning.

"Let alone seven months, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for six months... etc. five months... four months... three months... two months... one month... a fortnight... Let alone a fortnight, monks. Whoever, monks, would develop these four establishments of mindfulness in this way for seven days, one of two fruits is to be expected for him: final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning."

405. "Monks, this is the one-way path for the purification of beings, for the transcendence of sorrow and lamentation, for the passing away of pain and displeasure, for the achievement of the true method, for the realisation of Nibbāna, that is to say, the four establishments of mindfulness. Thus what was said, this was said dependent on that." This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.

The Discourse on the Great Establishments of Mindfulness is concluded as ninth.

10.

The Discourse to Pāyāsi

406. Thus have I heard - On one occasion the Venerable Kumārakassapa was wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, and arrived at a city of the Kosalans named Setabyā. There the Venerable Kumārakassapa stayed at Setabyā, to the north of Setabyā, in a siṃsapā grove. Now at that time the chieftain Pāyāsi was dwelling at Setabyā, a place teeming with beings, with grass, wood and water, with grain, a royal domain, given by King Pasenadi of Kosala as a royal gift, a royal grant.

The Story of Prince Pāyāsi

407. Now at that time such an evil wrong view had arisen in the prince Pāyāsi: "Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions." The brahmins and householders of Setabyā heard: "Indeed, sirs, the ascetic Kumārakassapa, a disciple of the ascetic Gotama, wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, has arrived at Setabyā and is staying at Setabyā, to the north of Setabyā, in a siṃsapā grove. And concerning that venerable Kumārakassapa, such a good reputation has arisen: 'He is wise, experienced, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One. Good indeed is the seeing of such Worthy Ones.'" Then the brahmins and householders of Setabyā, having gone out from Setabyā, in groups and crowds, facing northward, went towards the siṃsapā grove.

408. Now at that time the chieftain Pāyāsi had gone to the upper storey of his mansion for a midday rest. The chieftain Pāyāsi saw the brahmins and householders of Setabyā, having gone out from Setabyā, in groups and crowds, facing northward, going towards the siṃsapā grove, and having seen this, he addressed his attendant - "Why, my dear attendant, are the brahmins and householders of Setabyā, having gone out from Setabyā, in groups and crowds, facing northward, going towards the siṃsapā grove?"

"There is, sir, the ascetic Kumārakassapa, a disciple of the ascetic Gotama, wandering on a journey among the Kosalans together with a large Community of monks, about five hundred monks, has arrived at Setabyā and is staying at Setabyā, to the north of Setabyā, in a siṃsapā grove. And concerning that venerable Kumārakassapa, such a good reputation has arisen: 'He is wise, experienced, intelligent, very learned, a brilliant speaker, of good discernment, and both senior and a Worthy One.' They are approaching to see that venerable Kumārakassapa." "If so, my dear attendant, go to where the brahmins and householders of Setabyā are; having approached, say this to the brahmins and householders of Setabyā - 'The chieftain Pāyāsi, sirs, says this - Let the venerable sirs wait, the chieftain Pāyāsi too will approach the ascetic Kumārakassapa for an audience.' Before the ascetic Kumārakassapa convinces the brahmins and householders of Setabyā, who are foolish and inexperienced - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' For there is not, my dear attendant, another world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions." "Yes, sir," the attendant replied to the chieftain Pāyāsi, and approached the brahmins and householders of Setabyā; having approached, he said this to the brahmins and householders of Setabyā - "The chieftain Pāyāsi, sirs, says this: Let the venerable sirs wait, the chieftain Pāyāsi too will approach the ascetic Kumārakassapa for an audience."

409. Then the chieftain Pāyāsi, surrounded by the brahmins and householders of Setabyā, approached the siṃsapā grove, approached the Venerable Kumārakassapa; having approached, he exchanged friendly greetings with the Venerable Kumārakassapa, and having concluded the pleasant and memorable talk, he sat down to one side. The brahmins and householders of Setabyā too, some having paid respect to the Venerable Kumārakassapa, sat down to one side; some exchanged friendly greetings with the Venerable Kumārakassapa; having concluded the pleasant and memorable talk, they sat down to one side. Some, having extended joined palms in salutation towards the Venerable Kumārakassapa, sat down to one side. Some, having announced their name and clan, sat down to one side. Some, remaining silent, sat down to one side.

The Doctrine of Nihilism

410. Seated to one side, the chieftain Pāyāsi said this to the Venerable Kumārakassapa - "For I, friend Kassapa, am one who speaks thus, one who holds this view - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "I, chieftain, have never seen or heard of one who speaks thus, one who holds this view. How indeed could one say thus - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions'?

The Simile of the Moon and Sun

411. "If so, chieftain, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, chieftain, are these moon and sun in this world or in another world, are they gods or are they humans?" "These moon and sun, friend Kassapa, are in another world, not in this one; they are gods, not humans." "By this method too, chieftain, let it be thus for you - thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions."

412. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method by which method it is thus for you - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions'?" "There is, friend Kassapa, a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "In what way, chieftain?" "Here, friend Kassapa, my friends and colleagues, relatives and blood-relations are killers of living beings, takers of what is not given, those who engage in wrong conduct regarding sensual pleasures, speakers of falsehood, speakers of divisive speech, speakers of harsh speech, speakers of frivolous talk, covetous, with minds of ill-will, holding wrong views. At a later time they become sick, afflicted, severely ill. When I know - 'Now they will not recover from this illness' - having approached them, I speak thus - 'There are, sirs, some ascetics and brahmins who hold such views and such opinions - Those who are killers of living beings, takers of what is not given, those who engage in wrong conduct regarding sensual pleasures, speakers of falsehood, speakers of divisive speech, speakers of harsh speech, speakers of frivolous talk, covetous, with minds of ill-will, holding wrong views, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. You, sirs, are killers of living beings, takers of what is not given, those who engage in wrong conduct regarding sensual pleasures, speakers of falsehood, speakers of divisive speech, speakers of harsh speech, speakers of frivolous talk, covetous, with minds of ill-will, holding wrong views. If the words of those venerable ascetics and brahmins are true, you, sirs, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. If, sirs, upon the body's collapse at death, you are reborn in a realm of misery, an unfortunate realm, a nether world, in hell, having come, inform me - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' You, sirs, are trustworthy and reliable to me; what you have seen will be just as if seen by myself.' Having promised me 'Good,' they neither come and inform me, nor do they send a messenger. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Thief

413. "If so, chieftain, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, chieftain, suppose here your men were to seize a thief, a criminal, and show him to you - 'This, venerable sir, is a thief, a criminal; impose on him whatever punishment you wish.' You would say thus to them - 'If so, sirs, having bound this man with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city at the place of execution, cut off his head.' They, having replied 'Good,' having bound that man with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city at the place of execution, would make him sit down. Would that thief obtain from the executioners - 'Let the venerable executioners wait, in such and such a village or town of mine there are friends and colleagues, relatives and blood-relations, until I go and entrust my affairs to them and return' - or would the executioners cut off his head while he is wailing?" "Indeed, friend Kassapa, that thief would not obtain from the executioners - 'Let the venerable executioners wait, in such and such a village or town of mine there are friends and colleagues, relatives and blood-relations, until I go and entrust my affairs to them and return.' Rather, the executioners would cut off his head while he is wailing." "If indeed, chieftain, that thief, a human being, will not obtain from executioners who are human beings - 'Let the venerable executioners wait, in such and such a village or town of mine there are friends and colleagues, relatives and blood-relations, until I go and entrust my affairs to them and return.' How then will your friends and colleagues, relatives and blood-relations who are killers of living beings, takers of what is not given, those who engage in wrong conduct regarding sensual pleasures, speakers of falsehood, speakers of divisive speech, speakers of harsh speech, speakers of frivolous talk, covetous, with minds of ill-will, holding wrong views, upon the body's collapse at death, having arisen in a realm of misery, an unfortunate realm, a nether world, in hell, obtain from the guardians of hell - 'Let the venerable guardians of hell wait, until we go and inform the chieftain Pāyāsi - "Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions"'? By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

414. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method by which method it is thus for you - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions'?" "There is, friend Kassapa, a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "In what way, chieftain?" "Here, friend Kassapa, my friends and colleagues, relatives and blood-relations abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are non-covetous, with minds without ill-will, holding right view. At a later time they become sick, afflicted, severely ill. When I know - 'Now they will not recover from this illness' - having approached them, I speak thus - 'There are, sirs, some ascetics and brahmins who hold such views and such opinions - Those who abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are non-covetous, with minds without ill-will, holding right view, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. You, sirs, abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are non-covetous, with minds without ill-will, holding right view. If the words of those venerable ascetics and brahmins are true, you, sirs, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. If, sirs, upon the body's collapse at death, you are reborn in a fortunate realm, in a heavenly world, having come, inform me - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' You, sirs, are trustworthy and reliable to me; what you have seen will be just as if seen by myself.' Having promised me 'Good,' they neither come and inform me, nor do they send a messenger. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Man in the Cesspit

415. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Just as, chieftain, a man might be submerged up to his head in a pit of excrement. Then you might command your men - 'If so, friends, pull that man out of that pit of excrement.' They, having replied 'Good,' would pull that man out of that pit of excrement. You would say thus to them - 'If so, friends, scrape the excrement well from that man's body with bamboo scrapers.' They, having replied 'Good,' would scrape the excrement well from that man's body with bamboo scrapers. You would say thus to them - 'If so, friends, rub that man's body well three times with pale clay.' They would rub that man's body well three times with pale clay. You would say thus to them - 'If so, friends, having anointed that man with oil, wash him well three times with fine bath powder.' They, having anointed that man with oil, would wash him well three times with fine bath powder. You would say thus to them - 'If so, friends, trim that man's hair and beard.' They would trim that man's hair and beard. You would say thus to them - 'If so, friends, bring for that man a costly garland, costly ointment, and costly garments.' They would bring for that man a costly garland, costly ointment, and costly garments. You would say thus to them - 'If so, friends, having taken that man up to the mansion, provide him with the five types of sensual pleasure.' They, having taken that man up to the mansion, would provide him with the five types of sensual pleasure.

"What do you think, chieftain, would that man, well-bathed, well-anointed, with well-trimmed hair and beard, adorned with garlands and ornaments, dressed in white garments, having gone up to the upper terrace of the excellent mansion, endowed and furnished with the five types of sensual pleasure, being attended to, have any desire to plunge again into that pit of excrement?" "No indeed, friend Kassapa." "What is the reason for this?" "Impure, friend Kassapa, is the pit of excrement, impure and reckoned as impure, foul-smelling and reckoned as foul-smelling, loathsome and reckoned as loathsome, repulsive and reckoned as repulsive." "Just so, chieftain, human beings are impure to the gods and reckoned as impure, foul-smelling and reckoned as foul-smelling, loathsome and reckoned as loathsome, repulsive and reckoned as repulsive. The smell of humans, chieftain, offends the gods for a hundred yojanas. So how could your friends and colleagues, relatives and blood-relations, who abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, who are non-covetous, with minds without ill-will, holding right view, upon the body's collapse at death, having been reborn in a fortunate realm, in a heavenly world, come and announce to you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions'? By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

416. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method... etc. "There is, friend Kassapa, a method... etc. "In what way, chieftain?" "Here, friend Kassapa, my friends and colleagues, relatives and blood-relations abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from spirits, liquor and intoxicants that cause negligence. At a later time they become sick, afflicted, severely ill. When I know - 'Now they will not recover from this illness' - having approached them, I speak thus - 'There are, sirs, some ascetics and brahmins who hold such views and such opinions - Those who abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from spirits, liquor and intoxicants that cause negligence, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world, in the company of the gods of the Thirty-three. You, sirs, abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from spirits, liquor and intoxicants that cause negligence. If the words of those venerable ascetics and brahmins are true, you, sirs, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world, in the company of the gods of the Thirty-three. If, sirs, upon the body's collapse at death, you are reborn in a fortunate realm, in a heavenly world, in the company of the gods of the Thirty-three, having come, inform me - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.' You, sirs, are trustworthy and reliable to me; what you have seen will be just as if seen by myself.' Having promised me 'Good,' they neither come and inform me, nor do they send a messenger. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Thirty-three Gods

417. "If so, chieftain, I will ask you a question about this very matter; as it pleases you, so you should answer it. Now, chieftain, a human hundred years is one day and night for the gods of the Thirty-three, by that night thirty nights make a month, by that month twelve months make a year, by that year a divine thousand years is the life-span of the gods of the Thirty-three. Those friends and colleagues, relatives and blood-relations of yours who abstain from killing living beings, abstain from taking what is not given, abstain from sexual misconduct, abstain from lying, abstain from spirits, liquor and intoxicants that cause negligence, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world, in the company of the gods of the Thirty-three. If then it should occur to them thus - 'Until we have indulged ourselves for two or three days and nights, endowed and furnished with the five types of divine sensual pleasure, then we will go and inform the chieftain Pāyāsi - "Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions."' Would they come and inform you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions'?" "No indeed, friend Kassapa. For we, friend Kassapa, would have long been dead. But who informs the venerable Kassapa - 'There are gods of the Thirty-three' or 'The gods of the Thirty-three are thus long-lived'? We do not believe the venerable Kassapa - 'There are gods of the Thirty-three' or 'The gods of the Thirty-three are thus long-lived.'"

The Simile of the One Blind from Birth

418. "Just as, chieftain, a man blind from birth would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see what is even and uneven, would not see the stars, would not see the moon and sun. He might speak thus - 'There are no black and white forms, there is no one who sees black and white forms. There are no blue forms, there is no one who sees blue forms. There are no yellow forms, there is no one who sees yellow forms. There are no red forms, there is no one who sees red forms. There are no crimson forms, there is no one who sees crimson forms. There is no even and uneven, there is no one who sees what is even and uneven. There are no stars, there is no one who sees the stars. There is no moon and sun, there is no one who sees the moon and sun. I do not know this, I do not see this, therefore it does not exist.' Would he, chieftain, speaking thus, speak rightly?" "No indeed, friend Kassapa. There are black and white forms, there is one who sees black and white forms. There are blue forms, there is one who sees blue forms... etc. there is what is even and uneven, there is one who sees what is even and uneven. There are the stars, there is one who sees the stars. There is the moon and sun, there is one who sees the moon and sun. 'I do not know this, I do not see this, therefore it does not exist.' Indeed, friend Kassapa, he would not be speaking rightly." "Just so, chieftain, methinks you appear like one blind from birth when you speak to me thus."

"But who informs the venerable Kassapa - 'There are gods of the Thirty-three' or 'The gods of the Thirty-three are thus long-lived'? We do not believe the venerable Kassapa - 'There are gods of the Thirty-three' or 'The gods of the Thirty-three are thus long-lived.'" "Indeed, chieftain, the other world is not to be seen in the way you think, with this physical eye. Those ascetics and brahmins, chieftain, who resort to remote forest and woodland lodgings, dwelling there diligent, ardent, and resolute, purify the divine eye. They, with the divine eye, which is pure and surpasses the human, see both this world and the other world, and spontaneously reborn beings. Thus indeed, chieftain, the other world is to be seen; not in the way you think, with this physical eye. By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

419. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method... etc. "There is, friend Kassapa, a method... etc. "In what way, chieftain?" "Here I, friend Kassapa, see ascetics and brahmins who are virtuous, of good character, desiring to live, not desiring to die, desiring happiness, averse to suffering. This occurs to me, friend Kassapa: If these venerable ascetics and brahmins who are virtuous, of good character, were to know thus - 'It will be better for us after death.' Now these venerable ascetics and brahmins who are virtuous, of good character, would eat poison, or bring a knife, or having hanged themselves would die, or would throw themselves off a precipice. But because these venerable ascetics and brahmins who are virtuous, of good character, do not know thus - 'It will be better for us after death,' therefore these venerable ascetics and brahmins who are virtuous, of good character, desiring to live, not desiring to die, desiring happiness, averse to suffering, do not kill themselves. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Pregnant Woman

420. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Once upon a time, chieftain, a certain brahmin had two wives. One had a son about ten or twelve years old, the other was pregnant and near to giving birth. Then that brahmin died. Then that young man said this to his stepmother - 'Whatever wealth or grain or silver or gold there is here, madam, all that is mine; there is nothing here for you. Hand over to me, madam, my father's inheritance.' When this was said, that brahmin woman said this to that young man - 'Wait, dear, until I give birth. If it will be a boy, a portion will be his too; if it will be a girl, she will be your servant.' For the second time that young man said this to his stepmother - 'Whatever wealth or grain or silver or gold there is here, madam, all that is mine; there is nothing here for you. Hand over to me, madam, my father's inheritance.' For the second time that brahmin woman said this to that young man - 'Wait, dear, until I give birth. If it will be a boy, a portion will be his too; if it will be a girl, she will be your servant.' For the third time that young man said this to his stepmother - 'Whatever wealth or grain or silver or gold there is here, madam, all that is mine; there is nothing here for you. Hand over to me, madam, my father's inheritance.'

"Then that brahmin woman, having taken a knife, having entered an inner room, cut open her belly - 'Until I give birth, whether a boy or a girl.' She destroyed herself, her life, the embryo, and the property. Just as that foolish, inexperienced woman, having fallen into calamity and disaster, unwisely seeking the inheritance, just so you, chieftain, foolish and inexperienced, will fall into calamity and disaster, unwisely seeking the other world; just as that brahmin woman, foolish and inexperienced, having fallen into calamity and disaster, unwisely seeking the inheritance. Indeed, chieftain, ascetics and brahmins who are virtuous, of good character, do not ripen what is unripe; but they wait for the ripening. For wise men, chieftain, have need of the life of ascetics and brahmins who are virtuous, of good character. In whatever way, chieftain, ascetics and brahmins who are virtuous, of good character, remain for a long time, for a long duration, in that way they generate much merit, and they proceed for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

421. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method... etc. "There is, friend Kassapa, a method... etc. "In what way, chieftain?" "Here, friend Kassapa, my men seize a thief, a criminal, and show him to me - 'This, venerable sir, is a thief, a criminal; impose on him whatever punishment you wish.' Then I speak thus - 'If so, sirs, having put this man while still alive into a pot, having closed the mouth, having wrapped it with wet leather, having made a thick coating with wet clay, having placed it on an oven, light a fire.' Having promised me 'Good,' they put that man while still alive into a pot, having closed the mouth, having wrapped it with wet leather, having made a thick coating with wet clay, having placed it on an oven, they light a fire. When we know 'That man has died,' then having taken down that pot, having broken it open, having opened the mouth, we carefully look - 'Perhaps we might see his soul departing.' Yet we do not see his soul departing. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Dream

422. "If so, chieftain, I will ask you a question about this very matter. As it pleases you, so you should answer it. Do you recall, chieftain, having gone for a midday rest and having seen a dream of a pleasant park, a pleasant forest, pleasant ground, a pleasant pond?" "I do recall, friend Kassapa, having gone for a midday rest and having seen a dream of a pleasant park, a pleasant forest, pleasant ground, a pleasant pond." "Do hunchbacks, dwarfs, playful girls, and young maidens guard you at that time?" "Yes, friend Kassapa, hunchbacks, dwarfs, playful girls, and young maidens guard me at that time." "Do they see your soul entering or departing?" "No indeed, friend Kassapa." "If indeed, chieftain, those living women of yours while you are living will not see your soul entering or departing, how then will you see the soul of one who has died entering or departing? By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

423. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method... etc. "There is, friend Kassapa, a method... etc. In what way, chieftain?" "Here, friend Kassapa, my men seize a thief, a criminal, and show him to me - 'This, venerable sir, is a thief, a criminal; impose on him whatever punishment you wish.' Then I speak thus - 'If so, sirs, having weighed this man while still alive on a scale, having killed him by strangling with a bowstring, weigh him again on a scale.' Having promised me 'Good,' they weigh that man while still alive on a scale, having killed him by strangling with a bowstring, they weigh him again on a scale. When he is alive, he is lighter and softer and more workable. But when he is deceased, he is heavier and stiffer and less workable. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Heated Iron Ball

424. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Just as, chieftain, a man might weigh on a scale an iron ball heated all day, blazing, in flames, aglow. At a later time he might weigh it on a scale when it is cool and quenched. When is that iron ball lighter or softer or more workable - when it is blazing, in flames, aglow, or when it is cool and quenched?" "When, friend Kassapa, that iron ball is accompanied by heat and accompanied by air, blazing, in flames, aglow, then it is lighter and softer and more workable. But when that iron ball is neither accompanied by heat nor accompanied by air, cool and quenched, then it is heavier and stiffer and less workable." "Just so, chieftain, when this body is accompanied by life and accompanied by heat and accompanied by consciousness, then it is lighter and softer and more workable. But when this body is neither accompanied by life nor accompanied by heat nor accompanied by consciousness, then it is heavier and stiffer and less workable. By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'"

425. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method... etc. "There is, friend Kassapa, a method... etc. In what way, chieftain?" "Here, friend Kassapa, my men seize a thief, a criminal, and show him to me - 'This, venerable sir, is a thief, a criminal; impose on him whatever punishment you wish.' Then I speak thus - 'If so, sirs, deprive this man of life without damaging his outer skin, his hide, his flesh, his sinews, his bones, and his bone marrow; perhaps we might see his soul departing.' Having promised me 'Good,' they deprive that man of life without damaging his outer skin... etc. They deprive him of life. When he is half-dead, then I speak thus - 'If so, sirs, lay this man on his back; perhaps we might see his soul departing.' They lay that man on his back. Yet we do not see his soul departing. Then I speak thus - 'If so, sirs, lay this man face down... lay him on his side... lay him on his other side... set him upright... set him upside down... beat him with the hand... beat him with a clod... beat him with a stick... beat him with a knife... shake him from below, shake him from above, shake him all around; perhaps we might see his soul departing.' They shake that man from below, shake him from above, shake him all around. Yet we do not see his soul departing. He has that same eye and those forms, yet he does not experience that sense base. He has that same ear and those sounds, yet he does not experience that sense base. He has that same nose and those odours, yet he does not experience that sense base. He has that same tongue and those flavours, yet he does not experience that sense base. He has that same body and those tangible objects, yet he does not experience that sense base. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Conch Blower

426. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Once upon a time, chieftain, a certain conch-blower, having taken a conch, went to a border district. He approached a certain village; having approached, standing in the middle of the village, having blown the conch three times, he laid the conch down on the ground and sat down to one side. Then, chieftain, this occurred to those people of the border districts: 'Hey, whose is this sound so enticing, so lovely, so intoxicating, so captivating, so infatuating?' Having assembled, they said this to that conch-blower: 'Hey, whose is this sound so enticing, so lovely, so intoxicating, so captivating, so infatuating?' 'This, sirs, is called a conch, whose sound is so enticing, so lovely, so intoxicating, so captivating, so infatuating.' They laid that conch on its back: 'Speak, dear conch, speak, dear conch!' But that conch made no sound. They laid that conch face down, laid it on one side, laid it on the other side, set it upright, set it upside down, struck it with the hand, struck it with a clod, struck it with a stick, struck it with a knife, shook it, tossed it, rattled it: 'Speak, dear conch, speak, dear conch!' But that conch made no sound.

Then, chieftain, this occurred to that conch-blower: 'How foolish are these people of the border districts, that they should unwisely seek the sound of the conch!' While they were watching, having taken the conch, having blown the conch three times, he departed taking the conch with him. Then, chieftain, this occurred to those people of the border districts: 'So it seems, sirs, when this thing called a conch is accompanied by a person and accompanied by effort and accompanied by wind, then this conch makes a sound; but when this conch is neither accompanied by a person nor accompanied by effort nor accompanied by wind, this conch does not make a sound.' Just so, chieftain, when this body is accompanied by life and accompanied by heat and accompanied by consciousness, then it walks forward and walks back and stands and sits and lies down, and with the eye it sees forms, and with the ear it hears sounds, and with the nose it smells odours, and with the tongue it tastes flavours, and with the body it touches tangible objects, and with the mind it cognizes mental phenomena. But when this body is neither accompanied by life, nor accompanied by heat, nor accompanied by consciousness, then it neither walks forward nor walks back nor stands nor sits nor lies down, and with the eye it does not see forms, and with the ear it does not hear sounds, and with the nose it does not smell odours, and with the tongue it does not taste flavours, and with the body it does not touch tangible objects, and with the mind it does not cognize mental phenomena. By this method too, chieftain, let it be thus for you - 'Thus there is another world, there are spontaneously reborn beings, there is result and consequence of good and bad actions.'

427. "Although the venerable Kassapa says thus, yet this is how it is for me here - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'" "But is there, chieftain, a method... etc. "There is, friend Kassapa, a method... etc. In what way, chieftain?" "Here, friend Kassapa, my men seize a thief, a criminal, and show him to me - 'This, venerable sir, is a thief, a criminal; impose on him whatever punishment you wish.' Then I speak thus - 'If so, friends, cut off this man's skin, perhaps we might see his soul.' They cut off that man's skin. Yet we do not see his soul. Then I speak thus - 'If so, friends, cut off this man's hide, cut off his flesh, cut off his sinews, cut off his bones, cut off his bone marrow, perhaps we might see his soul.' They cut off that man's bone marrow, yet we do not see his soul. This too, friend Kassapa, is a method by which method it is thus for me - 'Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions.'"

The Simile of the Fire-worshipping Matted-hair Ascetic

428. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Once upon a time, chieftain, a certain fire-worshipping matted-hair ascetic dwelt in a leaf hut in a forest haunt. Then, chieftain, a certain caravan set out in the country. Then that caravan, having stayed one night near the hermitage of that fire-worshipping matted-hair ascetic, departed. Then, chieftain, this occurred to that fire-worshipping matted-hair ascetic: 'What if I were to approach where that caravan encampment was; perhaps I might find some useful thing there.' Then that fire-worshipping matted-hair ascetic, having risen early in the morning, approached where that caravan encampment was; having approached, he saw in that caravan encampment a young infant boy, helpless, lying on his back, abandoned. Having seen him, this occurred to him: 'It is not proper for me that a human being should die while I am looking on; what if I were to take this child to the hermitage and nurse him, nourish him, and raise him.' Then that fire-worshipping matted-hair ascetic, having taken that child to the hermitage, nursed him, nourished him, and raised him. When that child was about ten or twelve years old, then some business arose for that fire-worshipping matted-hair ascetic in the country. Then that fire-worshipping matted-hair ascetic said this to that child: 'I wish, dear, to go to the country; you should tend the fire, dear. And do not let the fire go out. But if the fire should go out, here is an axe, here are sticks, here is the fire-drill; having produced fire, you should tend the fire.' Then that fire-worshipping matted-hair ascetic, having thus instructed that child, went to the country. While he was absorbed in play, the fire went out.

Then this occurred to that child: 'My father said this to me: "You should tend the fire, dear. And do not let the fire go out. But if the fire should go out, here is an axe, here are sticks, here is the fire-drill; having produced fire, you should tend the fire." What if I were to produce fire and tend the fire.' Then that child planed the fire-drill with the axe, thinking: 'Perhaps I might obtain fire.' But he did not obtain fire. He split the fire-drill in two, split it in three, split it in four, split it in five, split it in ten, split it in a hundred, made it into splinters, and having made it into splinters, pounded it in a mortar, and having pounded it in a mortar, winnowed it in a strong wind, thinking: 'Perhaps I might obtain fire.' But he did not obtain fire.

Then that fire-worshipping matted-hair ascetic, having finished that business in the country, approached his own hermitage; having approached, he said this to that child: 'I hope, dear, the fire has not gone out?' 'Here, dear, while I was absorbed in play, the fire went out. Then this occurred to me: "My father said this to me: 'You should tend the fire, dear. And do not let the fire go out, dear. But if the fire should go out, here is an axe, here are sticks, here is the fire-drill; having produced fire, you should tend the fire.' What if I were to produce fire and tend the fire." Then, dear, I planed the fire-drill with the axe, thinking: "Perhaps I might obtain fire." But I did not obtain fire. I split the fire-drill in two, split it in three, split it in four, split it in five, split it in ten, split it in a hundred, made it into splinters, and having made it into splinters, pounded it in a mortar, and having pounded it in a mortar, winnowed it in a strong wind, thinking: "Perhaps I might obtain fire." But I did not obtain fire.' Then this occurred to that fire-worshipping matted-hair ascetic: 'How foolish and inexperienced is this child, that he should unwisely seek fire!' While he was looking on, having taken the fire-drill, having produced fire, he said this to that child: 'Thus, dear, fire is to be produced. Not in the way that you, foolish and inexperienced, unwisely sought fire.' Just so you, chieftain, foolish and inexperienced, will unwisely seek the other world. Give up this evil wrong view, chieftain, give up this evil wrong view, chieftain, lest it be for your harm and suffering for a long time."

429. "Although the venerable Kassapa says thus, yet I am not able to give up this evil wrong view. King Pasenadi of Kosala knows me, and kings in other lands too - 'The chieftain Pāyāsi is one who speaks thus, one who holds this view - "Thus there is no other world, there are no spontaneously reborn beings, there is no result and consequence of good and bad actions." If I, friend Kassapa, were to give up this evil wrong view, there would be those who would say of me - 'How foolish is the chieftain Pāyāsi, inexperienced, one who holds to misapprehension.' Out of irritation I will hold on to it, out of contempt I will hold on to it, out of insolence I will hold on to it."

The Simile of the Two Caravan Leaders

430. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Once upon a time, chieftain, a great cart caravan of a thousand carts went from an eastern country to a western country. Wherever it went, it quickly consumed the grass, wood, water, and green vegetation. Now in that caravan there were two caravan leaders, one of five hundred carts, one of five hundred carts. Then this occurred to those caravan leaders: 'This great cart caravan is of a thousand carts; wherever we go, it quickly consumes the grass, wood, water, and green vegetation. What if we were to divide this caravan in two - five hundred carts on one side, five hundred carts on one side.' They divided that caravan in two, five hundred carts on one side, five hundred carts on one side. One caravan leader, having loaded up much grass and wood and water, set the caravan on its way. After two or three days of travel, that caravan saw a man, dark, with red eyes, with a strung quiver, wearing a garland of white lotuses, with wet clothes, with wet hair, coming along the opposite road in a fine chariot with mud-smeared wheels. Having seen him, he said this: 'From where, friend, are you coming?' 'From such and such a country.' 'Where will you go?' 'To such and such a country.' 'Has, friend, a great rain cloud poured down ahead in the wilderness?' 'Yes, friend, a great rain cloud has poured down ahead in the wilderness; the roads are flooded with water, there is much grass and wood and water. Throw away, friends, the old grass, wood, and water; go quickly, quickly with lightly loaded carts; do not tire out the draught animals.'

Then that caravan leader addressed the caravan members: 'This man, friends, says thus: "A great rain cloud has poured down ahead in the wilderness; the roads are flooded with water, there is much grass and wood and water. Throw away, friends, the old grass, wood, and water; go quickly, quickly with lightly loaded carts; do not tire out the draught animals." Throw away, friends, the old grass, wood, and water; set the caravan on its way with lightly loaded carts.' 'Yes, sir,' those caravan members, having assented to that caravan leader, having thrown away the old grass, wood, and water, set the caravan on its way with lightly loaded carts. At the first caravan encampment too they did not see grass or wood or water. At the second caravan encampment too... at the third caravan encampment too... at the fourth caravan encampment too... at the fifth caravan encampment too... at the sixth caravan encampment too... at the seventh caravan encampment too they did not see grass or wood or water. All of them fell into calamity and disaster. Whatever humans or animals were in that caravan, that demon, that non-human, devoured them all. Only the bones remained.

When the second caravan leader knew: 'That caravan has now long departed,' having loaded up much grass and wood and water, he set the caravan on its way. After two or three days of travel, that caravan saw a man, dark, with red eyes, with a strung quiver, wearing a garland of white lotuses, with wet clothes, with wet hair, coming along the opposite road in a fine chariot with mud-smeared wheels. Having seen him, he said this: 'From where, friend, are you coming?' 'From such and such a country.' 'Where will you go?' 'To such and such a country.' 'Has, friend, a great rain cloud poured down ahead in the wilderness?' 'Yes, friend, a great rain cloud has poured down ahead in the wilderness. The roads are flooded with water, there is much grass and wood and water. Throw away, friends, the old grass, wood, and water; go quickly, quickly with lightly loaded carts; do not tire out the draught animals.'

Then that caravan leader addressed the caravan members: 'This man, friend, says thus - ahead in the wilderness a great shower has rained down, the roads are flooded with water, there is much grass and wood and water. Throw away, friends, the old grass, wood, and water, go quickly, quickly with lightly loaded carts; do not let the draught animals be wearied.' This man, friend, is neither our friend nor a blood relative, how shall we go on the faith of this one? You should not throw away the old grass, wood, and water, proceed with the caravan with the goods as they were carried. We shall not throw away the old.' 'Yes, sir,' those caravan members replied to that caravan leader and proceeded with the caravan with the goods as they were carried. At the first caravan encampment too they did not see grass or wood or water. At the second caravan encampment too... at the third caravan encampment too... at the fourth caravan encampment too... at the fifth caravan encampment too... at the sixth caravan encampment too... at the seventh caravan encampment too they did not see grass or wood or water. And they saw that caravan fallen into calamity and disaster. And whatever humans or animals were in that caravan, they saw only the bones of those who had been devoured by that demon, that non-human being.

Then that caravan leader addressed the caravan members: 'This caravan, friends, has fallen into calamity and disaster, as is natural with that foolish caravan leader as guide. If so, friends, whatever goods of little value are in our caravan, having thrown those away, take whatever goods of great value are in this caravan.' 'Yes, sir,' those caravan members replied to that caravan leader, and having thrown away whatever goods of little value were in their own caravan, having taken whatever goods of great value were in that caravan, they safely crossed over that wilderness, as is natural with a wise caravan leader as guide. Just so, chieftain, you, foolish and inexperienced, will fall into calamity and disaster, unwisely seeking the other world, just like that former caravan leader. And those who will think you worth listening to and believing, they too will fall into calamity and disaster, just like those caravan members. Give up this evil wrong view, chieftain; give up this evil wrong view, chieftain. Lest it be for your harm and suffering for a long time."

431. "Although the venerable Kassapa says thus, yet I am not able to give up this evil wrong view. King Pasenadi of Kosala knows me, and kings in other lands too - 'The chieftain Pāyāsi is one who speaks thus, one who holds this view - "Thus there is no other world... etc. result."' If I, friend Kassapa, were to give up this evil wrong view, there would be those who would say of me - 'How foolish is the chieftain Pāyāsi, inexperienced, one who holds to misapprehension.' Out of irritation I will hold on to it, out of contempt I will hold on to it, out of insolence I will hold on to it."

The Simile of the Dung Carrier

432. "If so, chieftain, I will make a simile for you. By means of a simile some wise men here understand the meaning of what is said. Once upon a time, chieftain, a certain pig-keeper went from his own village to another village. There he saw abundant dry dung discarded. Having seen him, this occurred to him: 'This abundant dry dung has been discarded, and it is food for my pigs; what if I were to carry away this dry dung from here.' He spread out his upper robe, heaped up abundant dry dung, tied it into a bundle, lifted it onto his head, and went. On the way, a great untimely rain cloud poured down on him. He went on carrying the load of dung, dripping and oozing, smeared with dung up to his fingernails. People, having seen him, said thus: 'Are you not mad, my good man, are you not out of your mind? How indeed can you carry a load of dung, dripping and oozing, smeared with dung up to your fingernails?' 'You indeed are mad, my good men, you are out of your minds, for this is food for my pigs.' Just so, chieftain, methinks you appear like a dung-carrier. Give up this evil wrong view, chieftain. Give up this evil wrong view, chieftain. Lest it be for your harm and suffering for a long time."